簡介：V孽A們67南京師勉犬掌碩士學(xué)位論文固企業(yè)生態(tài)責(zé)任的哲學(xué)基礎(chǔ)研究作者T院系指導(dǎo)教挪；學(xué)科專業(yè)；中文摘要本文就企業(yè)生態(tài)責(zé)任的哲學(xué)基礎(chǔ)這一問題展開討論，從人性的視角分析企業(yè)生態(tài)責(zé)任的正當(dāng)性，指出企業(yè)的本質(zhì)不是純粹的經(jīng)濟組織，而是人性實現(xiàn)的場所。人性是企業(yè)責(zé)任的哲學(xué)基礎(chǔ)，人性的生態(tài)本質(zhì)決定了企業(yè)必須對自然界承擔(dān)道德責(zé)任。在“現(xiàn)代性”經(jīng)濟倫理的語境下，人異化為“經(jīng)濟人”，而“經(jīng)濟人”的本質(zhì)是物質(zhì)欲望的滿足。人失去人之為人的本性而異化為物質(zhì)欲望的奴隸，企業(yè)則不可避免地異化為滿足人的欲望的工具，異化為以經(jīng)濟責(zé)任為惟一目標(biāo)的經(jīng)濟型企業(yè)，導(dǎo)致了企業(yè)生態(tài)責(zé)任的嚴(yán)重缺失。人性異化的實質(zhì)是人與自然的本質(zhì)斷裂。人性異化的揚棄，要求人應(yīng)該向自然生成為人，實現(xiàn)人與自然的本質(zhì)統(tǒng)一。人與自然完成本質(zhì)的統(tǒng)一，決定企業(yè)由經(jīng)濟責(zé)任向生態(tài)責(zé)任的擴張，保護自然環(huán)境由此成為企業(yè)不可或缺的義務(wù)。當(dāng)然，企業(yè)生態(tài)責(zé)任并沒有消解企業(yè)經(jīng)濟責(zé)任和社會責(zé)任。全文從四部分來分析企業(yè)生態(tài)責(zé)任的哲學(xué)基礎(chǔ)首先，企業(yè)生態(tài)責(zé)任的提出其次，從企業(yè)本質(zhì)著手尋求企業(yè)生態(tài)責(zé)任的正當(dāng)性；再次，從人性異化的角度分析企業(yè)生態(tài)責(zé)任缺失的根源；最后，論述人性限度內(nèi)的企業(yè)生態(tài)責(zé)任。關(guān)鍵詞人性人的異化企業(yè)本質(zhì)企業(yè)生態(tài)責(zé)任

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簡介：從默多克道德哲學(xué)看大海啊，大海中的唯我主義重慶大學(xué)碩士學(xué)位論文（學(xué)術(shù)學(xué)位）學(xué)生姓名肖禮指導(dǎo)教師李永毅教授專業(yè)英語語言文學(xué)學(xué)科門類文學(xué)重慶大學(xué)外國語學(xué)院二O一五年五月MATHESISOFCHONGQINGUNIVERSITY中文摘要I摘要艾麗絲默多克是英國當(dāng)代文壇享有盛名的作家之一，獨特的創(chuàng)作風(fēng)格與道德哲學(xué)理念使她在世界范圍內(nèi)享有盛譽。2008年，時代周刊評選默多克為“1945年以來50位英國最偉大的作家之一”。她曾六次獲得英語類文學(xué)最高獎項布克獎提名，最終以1978年出版的小說大海啊，大海摘得桂冠。在默多克的小說中，眾多人物身上都表現(xiàn)出了唯我主義的特征。本文試圖用艾麗絲默多克自己的道德哲學(xué)來探討唯我主義在這部小說的體現(xiàn)。默多克認(rèn)為現(xiàn)代人受到當(dāng)代哲學(xué)的影響，變得愈發(fā)地唯我主義。認(rèn)為世界無所不能知，自由意志也被任意夸大，甚至把人的存在等同于“自由意志”。這種片面的看法導(dǎo)致的結(jié)果就是現(xiàn)代人總要把自己的意志強加于世界萬物，仿佛物體或事件沾染了自己的意志后才變得有意義。默多克把這種病癥追溯到當(dāng)代哲學(xué)思想所起的破壞作用。在它們這里，一切都是可能的，沒有不可知論，沒有局限的概念，理性會是最后的勝利者。那么，既然上帝已死，我們應(yīng)該去哪里尋找解藥呢默多克給出了自己的答案“善”。默多克認(rèn)為“善”是一種現(xiàn)實，像太陽一樣真實存在。我們都沐浴在“善”的陽光里而不自知。默多克的“善”其實就是“去自我化”?！叭プ晕一本褪墙邮苁澜绲臒o序和偶然，承認(rèn)他人的獨特性。默多克對這一主題的探索貫穿了她的整個文學(xué)生涯。我們可以把它看做是西方文明內(nèi)部對于長久以來的“唯我中心”痼疾的反思和批判。這一反思對于當(dāng)今的現(xiàn)代人來說，尤為可貴。在上帝缺失的時代，默多克用她的“善”GOOD代替“GOD”，為現(xiàn)代人提供了一條自我拯救之路關(guān)鍵字關(guān)鍵字艾麗絲默多克，自我主義，善

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簡介：目錄中文摘要????????????????????????????L英文摘要???????????????????????????5導(dǎo)論???????????????????????????????10第一節(jié)相關(guān)問題厘定?????????????????????????10第二節(jié)研究現(xiàn)狀綜述?????????????????????????13第三節(jié)本文選題緣起?????????????????????????21第四節(jié)本文研究方法?????????????????????????24第一章身體美學(xué)身體哲學(xué)邏輯演進的合理結(jié)果??????????25第一節(jié)身體美學(xué)在身體哲學(xué)中的定位??????????????????25第二節(jié)身體美學(xué)的哲學(xué)來源??????????????????????29第三節(jié)身體美學(xué)生成原因???????????????????????40第四節(jié)身體美學(xué)與新媒介???????????????????????46第二章身體美學(xué)與身心問題?．．．．6QILA??????????????51第一節(jié)身體美學(xué)與機能主義身心觀???????????????????51第二節(jié)身體美學(xué)生成的身心原因???????IBIE???????????57第三節(jié)身體美學(xué)身心觀形成及特征???????????????????61第四節(jié)身體美學(xué)身心問題的現(xiàn)實意義??????????????????67第三章身體美學(xué)與經(jīng)驗問題????????????????????，71第一節(jié)身體實用主義與經(jīng)驗??????????????????????7】第二節(jié)身體美學(xué)與身體經(jīng)驗??????????????????????76第三節(jié)身體美學(xué)與生活經(jīng)驗??????????????????????8L第四節(jié)身體美學(xué)與身體經(jīng)驗的改善???????????????????84第四章身體美學(xué)與藝術(shù)問題???????????????????90第一節(jié)身體美學(xué)與藝術(shù)生理學(xué)??????????????????”??‘90第二節(jié)身體美學(xué)與藝術(shù)創(chuàng)造、接受和批評????????????????96第三節(jié)身體美學(xué)與后現(xiàn)代藝術(shù)?????????????????????102梁成帥從身體哲學(xué)到身體美學(xué)以理查德舒斯特曼身體美學(xué)生成為例1中文摘要中又}兩斐“身體美學(xué)”SOMAESTHETICS是近些年才出現(xiàn)的一個概念。它或用米指代一門學(xué)科，或僅用作一種美學(xué)術(shù)語。然而，它的出現(xiàn)在國內(nèi)外學(xué)界卻帶來了意想不到的變化。身體探討經(jīng)歷了從哲學(xué)話語到美學(xué)話語的主線轉(zhuǎn)換。這一變化不僅帶來了現(xiàn)代身體話語的繁衍，而且促進了傳統(tǒng)形而上美學(xué)的改造與革新。就身體莢學(xué)的合理性來看，它既有美學(xué)學(xué)科原本包含身體的歷史依據(jù)，又具有解決后現(xiàn)代消費社會身體問題的現(xiàn)實意義。身體美學(xué)不僅關(guān)涉身體問題，而且涉及美學(xué)問題。它貫通了歷史與現(xiàn)實，連接著理論與實踐。因此，對于身體美學(xué)進行跨學(xué)科、多領(lǐng)域的研究必將對美學(xué)學(xué)科發(fā)展有所助益。論文從后現(xiàn)代知識現(xiàn)狀所展現(xiàn)的身體見解出發(fā)，考察現(xiàn)存身體美學(xué)的模式、樣態(tài)，分析身體美學(xué)在現(xiàn)階段形成、發(fā)展的原因，發(fā)掘身體從哲學(xué)領(lǐng)域到美學(xué)領(lǐng)域轉(zhuǎn)變的內(nèi)在邏輯線索。論文以舒斯特曼的身體美學(xué)作為研究的支撐點與出發(fā)點，輻射其他相關(guān)的身體美學(xué)理論，通過對身體美學(xué)的研究，以窺后現(xiàn)代語境卜I身體問題之一斑。在具體研究層面，論文從身心問題、經(jīng)驗問題、藝術(shù)問題以及實踐問題四個方面揭示身體美學(xué)產(chǎn)生的原因。全文共分為五章第一章論述身體美學(xué)誕生是身體哲學(xué)邏輯演進的合理結(jié)果，為身體美學(xué)提供一個宏觀的視野，在身體哲學(xué)中給予其合理的定位，同時具體分析身體美學(xué)的理論來源與生成原因。身體美學(xué)的誕生得益于探討身體的理論在哲學(xué)中的逐步完善，美學(xué)理論中潛在的身體因子也開始醞釀萌芽。身體在美學(xué)中的討論被要求系統(tǒng)化、學(xué)科化，以適應(yīng)后現(xiàn)代語境F美學(xué)的現(xiàn)實需要。身體美學(xué)在身體哲學(xué)中的定位體現(xiàn)在身體美學(xué)的產(chǎn)生順應(yīng)了時代發(fā)展的需要。近代以來，各門學(xué)科脫離哲學(xué)紛紛建立，這是身體美學(xué)產(chǎn)生的大背景。身體美學(xué)表現(xiàn)出了不同于身體哲學(xué)的獨有特色，初步形成為一門理論與實踐相結(jié)合的綜合性學(xué)科。美學(xué)不是僅僅生成于哲學(xué)之中，它也是通向哲學(xué)的一種路徑。恰如美學(xué)之于哲學(xué)，身體美學(xué)不但有助于對自己的感覺解放、身體關(guān)懷，而且可以改善對他人、社會的倫理與政治關(guān)注，實現(xiàn)哲學(xué)追求的知識、自我認(rèn)識、美德、幸福和公正的目的。實用主義哲學(xué)、西方傳統(tǒng)哲學(xué)與東方傳統(tǒng)哲學(xué)是身體美學(xué)生成的三大理論來源。這種理論源頭的影響分別體現(xiàn)在分析身體美學(xué)、實用主義身體美學(xué)和實踐身體美學(xué)三個維

簡介：華東師范大學(xué)碩士學(xué)位論文從經(jīng)驗及其模式論歐克肖特政治哲學(xué)的基礎(chǔ)姓名道希申請學(xué)位級別碩士專業(yè)專門史指導(dǎo)教師劉擎20080501ABSTRACTMICHAELOAKESHOTTWASOLLEOFTHEFEWOUTSTANDINGPOLITICALPHILOSOPHERSOFTHE20IHCENTURY．CONSERVATIVEEXPRESSIONSCALLEDHIMONEOFTHEGRATEEUROPEANSWHOSHAPEDTHEPRESENTAMERICANCONSERVATISMJUSTASLEOSTRAUSS，WHILELIBERALISTSPUTHIMINTHEGROUPOFLIBERALMASTERS豳BERLIN，COMPLIEDTHATTHEYHADGIVENTHEMOSTKEENANDPENETRATINGDIAGNOSISONMODERNITY．YETEXPERIENCEANDITSMODES,ASOAKESHOTT’SFIRSTBOOK．HADGIVENTHEGROUNDSOFHISPOLITICALPHILOSOPHY．WHATISPOLITICALPHILOSOPHYHOWTOACHIEVEITWHATISTHENATUREOFI垤ALLTHESEBASICQUESTIONSOFPOLITICALPHILOSOPHYCOULDBEANSWEREDTHROUGHSTUDYINGEXPERIENCEANDITSMODES．ITISMYINTENTIONINTHISESSAYTOGROUNDOAKESHOTT’SPOLITICALPHILOSOPHYINTHECONTESTOFTHEBOOKEXPERIENCEANDITSMODES，CLARI匆INGTWOBASICBUTTWISTEDQUESTIONS，THATIS，WHATISTHEFUNDIMENTALPROBLEMTHEBOOKTRIEDTOWORKOUT，ASOAKESHOTT’SACADEMICAWARENESS；ANDTHATIS，WHYHEUSED‘MODES”AND‘EXPERIENCE”TOSOLVEOUT,ASHISPHILOSOPHYAPPROACH．THESETWOLINKINGQUESTIONSIMPLIESTHEDILEMMAWHICHPHILOSOPHYOF20曲CENTURYFACINGASWELLASOAKESHOTT’SCONCERNSOFBRITISHIDEALISM．THEINTRODUCTIONCOMPARESOAKESHOTTWITHTRADITIONAICONSERVATISM。NEOCONSERVATISMANDLIBERALISMINORDERTOEXPLAINTHESPECIFICSINHISPHILOSOPHY．THEFIRSTCHAPTERREVIEWSTHERESEARCHONOAKESHOTTASWELLASTHELIFEOFOAKESHOTTHIMSELFSOTHATWECANCATCHTHECONTESTOFHISPOLITICPHILOSOPHY．CHAPTERTWOLOOKSBACKONTHEHISTORYOFPHILOSOPHYINORDERTOEXPLAINHOWOAKESHOTT’SPOLITICALPHILOSOPHYANSWEREDTHEQUESTIONROOTINGINTHEPHILOSOPHYITSELF．CHAPTERTHREECOMPARESTHEHISTORYPHILOSOPHYOFOAKESHOTTANDTHEHISTORYPHILOSOPHYINBRITISHIDEALISM．WEWILLSEEHOWSOMECORECONCEPTIONAS‘‘EXPERIENCE’’AND‘‘MODES’’WEREDEVELOPEDFROMBRITISHIDEALISM．THECONCLUSIONCONCLUDSTHESPECIALTYOFOAKESHOTT’STHOUGHTSINEXPERIENCEANDITSMODES．KEYWORDSOAKESHOTT，EXPERIENCEANDITSMODES，POLITICALPHILOSOPHY4

簡介：⑧一MASTER?STHE瞄碩士學(xué)位論文從緊張到和解沃倫的自我哲學(xué)在國王的人馬中的折射論姍蔡玉潔指導(dǎo)教師朱衛(wèi)紅教授學(xué)科專業(yè)英語語言文學(xué)研究方向英美文學(xué)華中師范大學(xué)外國語學(xué)院2016年5月⑩碩士學(xué)位論文MASTER’STHESIS華中師范大學(xué)學(xué)位論文原創(chuàng)性聲明和使用授權(quán)說明原創(chuàng)性聲明本人鄭重聲明所呈交的學(xué)位論文，是本人在導(dǎo)師指導(dǎo)下，獨立進行研究工作所取得的研究成果。除文中已經(jīng)標(biāo)明引用的內(nèi)容外，本論文不包含任何其他個人或集體已經(jīng)發(fā)表或撰寫過的研究成果。對本文的研究做出貢獻的個人和集體，均已在文中以明確方式標(biāo)明。本聲明的法律結(jié)果由本人承擔(dān)。作者簽名豢五淳日期沙『C年石月I目學(xué)位論文版權(quán)使用授權(quán)書本學(xué)位論文作者完全了解學(xué)校有關(guān)保留、使用學(xué)位論文的規(guī)定，即學(xué)校有權(quán)保留并向國家有關(guān)部門或機構(gòu)送交論文的復(fù)印件和電子版，允許論文被查閱和借閱。本人授權(quán)華中師范大學(xué)可以將本學(xué)位論文的全部或部分內(nèi)容編入有關(guān)數(shù)據(jù)庫進行檢索，可以采用影印、縮印或掃描等復(fù)制手段保存和匯編本學(xué)位論文。同時授權(quán)中國科學(xué)技術(shù)信息研究所將本學(xué)位論文收錄到中國學(xué)位論文全文數(shù)據(jù)庫，并通過網(wǎng)絡(luò)向社會公眾提供信息服務(wù)。作者簽名蒜玉法導(dǎo)師簽名罐Z紗U日期加“年F月1日日期洲‘年‘月／日本人已經(jīng)認(rèn)真閱讀‘CALIS高校學(xué)位論文全文數(shù)據(jù)庫發(fā)布章程”，同意將本人的學(xué)位論文提交“CALLS高校學(xué)位論文全文數(shù)據(jù)庫”中全文發(fā)布，并可按“章程”中的規(guī)定享受相關(guān)權(quán)益。圃壹盜塞握童卮遺卮；旦坐生；旦生旦三生筮查作者簽名蒜丑法日期口J‘年∥月1日導(dǎo)師簽名日期勿“年廠月F日

簡介：華中師范大學(xué)碩士學(xué)位論文從歐洲哲學(xué)史上的幾種真理觀看主觀因素在真理形成中的地位和作用姓名胡招祺申請學(xué)位級別碩士專業(yè)馬克思主義哲學(xué)指導(dǎo)教師葉澤雄20090501⑧＼／碩士學(xué)位論文MASTER’STHESISABSTRACTTRUTHISANANCIENTTOPICINTHEHISTORYOFPHILOSOPHY，SHEISTHEPURSUEOFMANYPHILOSOPHERS．DIFFERENTTIMES，DIFFERENTSCHOOLSOFPHILOSOPHY，DIFFERENTPHILOSOPHERS，TOTRUTHTHEYHAVEDIFFERENTINTERPRETATIONS，SOTHEREFORMSAWIDEVARIETYOFTHETHEORIESOFTRUTHINTHEHISTORYOFPHILOSOPHY．ASHEGELSAIDPHILOSOPHERSINTHEHISTORYESTABLISHEDPHILOSOPHICALSYSTEMONEBYONE，EACHPHILOSOPHERCLAIMEDTHATHEFOUNDTHEHIGHESTTRUTH，BUTITWASREPLACEDBYTHELATESTSYSTEM．ITCANNOTBEDENIEDTHATTHESETHEORIESABOUTTRUTHHAVEBECOMETHEBASISANDTREASURESOFFURTHERSTUDYTOMANYLEARNERSNOWADAYS．ONLYTHEEMERGENCEOFMARXISTPHILOSOPHYGIVESAREASONABLEINTERPRETATIONTOTHETRUTH．HOWEVER，THEMARXISTVIEWOFTRUTHISBUILTONTHEBASISOFOURPREDECESSORS，ANDISBEYONDOURPREDECESSORS．THISARTICLEISBASEDONTHEANALYSISOFMODEMEMPIRICISM，RATIONALISMANDKANT’SVIEWOFTRUTHINPHILOSOPHY，PARTICULARLYANALYZESTHEFORMATIONOFTHETRUTH，THENDRAWSTHECENTRALARGUMENTOFTHISARTICLETHESUBJECTIVEFACTORINTHEFORMATIONOFTHETRUTHHASIMPORTANTPOSITIONANDROLE．THISARTICLEISDIVIDEDINTOFOURPARTSPARTIITEXPLORESTHECONCEPTSOFTRUTH．ITBRIEFLYINTRODUCEDTHESTATEMENTSABOUTTRUTHOFTHEMAINREPRESENTATIVESINTHEHISTORYOFPHILOSOPHYINANCIENTGREECE，MEDIEVAL，MODEMEMPIRICISMANDRATIONALISM．PARTIIITANALYZESTHEDIFFERENCESANDSYNTHESISBETWEENMODEMEMPIRICISMANDRATIONALISM，ANDINTRODUCESTHEVIEWOFTRUTHOFSEVERALREPRESENTATIVESOFTHETWOSCHOOLSBACON，LOCKE，DESCARTES，LEIBNIZ，ANALYZESTHETWOMAJORSCHOOLS’DIFFERENCESINTHESOURCEOFTRUTH，STANDARDS，THEWAYOFACCESSTOTHETRUTH，ANDGRADUALLYTOWARDSTHEPROCESSOFINTEGRATION．PARTIIIHOWCOULDTHETRUTHCOMETRUETHEANALYSISOFKANT’SVIEWOFTRUTHTHISPARTSTARTSFROMTHE’’COPERNICANREVOLUTION”O(jiān)FKANT’SPHILOSOPHY，THENMAKESAMACRODESCRIPTIONOFTHEKANT’SVIEWOFTRUTH，DISCUSSPOSSIBLECONDITIONSOFTHEFORMATIONOFTRUTHASWELLASANALYZESTHEPROCESSOFTHEFORMATIONOFTHETRUTH．INTHEENDITSUMSUPASFOLLOWSCONCLUSIONINTHEFORMATIONOFTHETRUTH，ITISNECESSARYTOPLAYTHEROLEOFCOGNITIVEABILITY，GIVEFULLPLAYTOTHEINITIATIVEINORDERTOENSURETHATWECANGETTHETRUTH．THEREFORE，THESUBJECTIVEFACTORSINTHEPROCESSOFTHEFORMATIONOFTRUTHSHOULDPLAYANIMPORTANTROLE．11

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簡介：中文摘要中文摘要隨著國際化的社會的出現(xiàn)，信息技術(shù)、生物技術(shù)等一系列高新技術(shù)的迅速發(fā)展，技術(shù)已經(jīng)成為各個國家經(jīng)濟提高和社會持續(xù)進步的決定性因素。所以技術(shù)發(fā)展問題也逐漸成為世界各國普遍關(guān)注的問題，技術(shù)與社會之間相互影響、相互制喲，它們之間的相互選擇是互動的。在這種條件下技術(shù)的高速發(fā)展給人類帶來很多便利，提高了人們的生活水平、改善了經(jīng)濟狀況等。不僅如此，技術(shù)開始決定著社會的變化，干預(yù)著經(jīng)濟、政治、文化、倫理道德等領(lǐng)域的進步，甚至關(guān)系到它們的命脈。在此過程中，技術(shù)便體現(xiàn)出自我決定、自我發(fā)展的特點，技術(shù)成了自主性的技術(shù)系統(tǒng)。在關(guān)于技術(shù)自主論的研究中，法國哲學(xué)家埃呂爾的技術(shù)哲學(xué)思想是較為代表性的。埃呂爾認(rèn)為技術(shù)是第一位的，它不受任何人的支配和控制，技術(shù)是自主性的。技術(shù)自主論思想還體現(xiàn)在埃呂爾的技術(shù)系統(tǒng)理論中。在技術(shù)系統(tǒng)概念中，埃呂爾揭示了技術(shù)的自主性和政治性之間的關(guān)系，即技術(shù)民主與技術(shù)集權(quán)的關(guān)系。本文首先從技術(shù)自主論和技術(shù)決定論之間的邏輯關(guān)系進行剖析，然后對埃呂爾的技術(shù)哲學(xué)思想進行整體性的梳理，進而提煉出埃呂爾技術(shù)哲學(xué)的政治學(xué)意涵。關(guān)鍵詞技術(shù)；技術(shù)社會；技術(shù)系統(tǒng)；技術(shù)國家』鱉些些墊竺嗣FLILLLIILIIILLLIILLLLLLLITLRLLILLIIILIL葺IIIIIIIIIII宣IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII嗣ILY1939744ABSTRACT■薯WITHINTERNATIONALSOCIETY’SCOMING,ASERIESOFHI曲一TECHINCLUDEINFORMATIONTECHNIQUEANDORGANISMTECHNIQUEWHICHDEVELOPINCREASINGLY,TECHNIQUESALREADYHAVEBECOMEAKINDOFDETERMINATEELEMENT．SOTHEQUESTIONOFTECHNICALDEVELOPMENTBECOMEWORLD’SWIDESPREADATTENTIONQUESTION．TECHNIQUEINFLUENCEANDRESTRICTSOCIETYEACHOTHER,THEIRMUTUALCHOICEISINTERACTIVE．INTHISCONDITION，TECHNICALDEVELOPMENTBRINGAGREATDEALOFBENEFITSTOHUMANLIFE，RAISEHUMANLIFELEVEL，IMPROVEECONOMICSITUATION．NOTONLYTLLAT’TECHNIQUEBEGINTODETERMINESOCIETY’SVICISSITUDES，INTERVENEECONOMY、POLITICS、CULTURE、ETHICSANDOTHERFIELDS’PROGRESS，EVENAFFECTTHEIRLIFELINE．INTHEPROCESS，TECHNIQUESHOWSELFDETERMINE、SELFDEVELOPMENTFEATURE，TECHNOLOGYBECAMETHEAUTONOMICTECHNICALSYSTEM．．ABOUTTHERESEARCHOFTHEORYOFTHEAUTONOMOUSTECHNOLOGY，F(xiàn)RENCHTECHNICALPHILOSOPHER,JACQUESELLUL，HISPHILOSOPHYTHINKINGISTHEMOSTREPRESENTATIVE．JELLLLLTHOUGHTTHATTECHNOLOGYISTHEPRIMARY；ANYBODYCANNOTDOMINATEANDCONTROLTECHNOLOGYWHICHISAUTONOMY．TECHNOLOGYAUTONOMYTHOUGHTISREFLECTEDINTHEJELLUL’STECHNOLOGICSYSTEM．INTECHNICALSYSTEMCONCEPT,ELLULSHOWRELATIONSHIPBETWEENTECHNICALAUTONOMYANDTECHNICALPOLITICALNATURE，NAMELY,RELATIONSHIPBETWEENDEMOCRATICTECHNOLOGYANDCENTRALIZEDTECHNOLOGY．IANALYZELOGIEALRELATIONABOUTTHEAUTONOMOUSTECHNOLOGYANDDETERMINEDTECHNOLOGY，RESEARCHELLUL’STECHNICALPHILOSOPHICALTHOUGHT舶MGLOBALPOMOFVIEW，TOREFINEELLUL’SPOLITICSMEANINGOFTECHNICALPHILOSOPHY．KEYWORDSTECHNOLOGY；TECHNICALSOCIETY；TECHNICALSYSTEMTECHNICALNATIONN