簡(jiǎn)介：湖南師范大學(xué)碩士學(xué)位論文西方科學(xué)哲學(xué)中科學(xué)發(fā)展模式及其比較姓名周旺東申請(qǐng)學(xué)位級(jí)別碩士專(zhuān)業(yè)外國(guó)哲學(xué)指導(dǎo)教師萬(wàn)丹20071101為非理性的信念轉(zhuǎn)換。而且還強(qiáng)調(diào)，許多時(shí)候，新舊科學(xué)研究綱領(lǐng)是同生共長(zhǎng)的，說(shuō)明了科學(xué)理論的高度自主性、連續(xù)性。勞丹的“研究傳統(tǒng)”理論非常注意“問(wèn)題”，認(rèn)為科學(xué)的任務(wù)是解決問(wèn)題，科學(xué)的進(jìn)步是解決問(wèn)題的能力增強(qiáng)。根據(jù)以上觀點(diǎn)，我們可以把科學(xué)發(fā)展模式理解為是關(guān)于科學(xué)發(fā)展的規(guī)律性，內(nèi)在機(jī)理的概括和描述。其構(gòu)造原則的前提是對(duì)科學(xué)理論和科學(xué)結(jié)構(gòu)的定性理解。通過(guò)對(duì)西方科學(xué)哲學(xué)中科學(xué)發(fā)展模式的比較研究，我們是否可以嘗試地得出這樣一個(gè)結(jié)論一是科學(xué)發(fā)展模式的研究推動(dòng)了對(duì)科學(xué)性質(zhì)的進(jìn)一步認(rèn)識(shí)；二是科學(xué)發(fā)展模式的進(jìn)化是一個(gè)辯證發(fā)展過(guò)程，每一科學(xué)發(fā)展模式的出現(xiàn)總是相互聯(lián)系、相互促進(jìn)的。關(guān)鍵詞西方科學(xué)哲學(xué)，科學(xué)發(fā)展模式，比較LL

簡(jiǎn)介：東北師范大學(xué)碩士學(xué)位論文20世紀(jì)70年代以來(lái)美國(guó)華裔宗教信仰探析姓名聶云申請(qǐng)學(xué)位級(jí)別碩士專(zhuān)業(yè)世界史指導(dǎo)教師董小川20090501ABSTRACTITHASBEENL60YEARSSINCEAMULTITUDEOFCHINESEIMMIGRATEDTOTHEUNITEDSTATESTHEPOPULATIONOFCHINESEAMERICANSISABOUT353MILLIONATPRESENT，WHICHISTHELARGESTAMONGASIANAMERICANSINTHERELIGIOUSCOUNTL呵THEUNITEDSTATESTHECHINESERELIGIONSBELIEFISAVALUABLETHEMEACCORDINGTOTHESURVEYSCHRISTIANISTHELARGESTRELIONAMONGCONTEMPORARYCHINESEINAMERICA，BUDDIHISMTHESECOND，ANDTHETHIRDISTAOISM，CONFUCIANISMANDOTHERCHINESETRADITIONALFOIKBELIEFS，EXISTINGARELIGIOUSDIVERSITYASANATIONWITHOUTRELIGIOUSTRADITION，THEMOSTCHINESEINAMERICANBELIEVEINCHRISTIANITYANDTHEREASONSAREWORTHYTESEARCHMOREOVERTHEPROGRESSOFCHINESETRADITIONALRELIGIOILSANDFOLKBELIEFSISINCLUDEDINOURSTUDYIT’SDUETOTHATTHERE’RESIGNIFICANTDIFFERENCESBETWEENTHECULTURESOFSENDINGANDRECEIVINGCOUNTRIES，THERELIGIONSBELIEFOFCHINESEAMERICANSISSOPARTICULARANDEXERTSPROFOUNDINFLUENCEONMANYASPECTSTILISTHESESISDIVIDEDINTHREEPARTSTHEFIRSTPARTPROVIDESAHISTORYOFCHINESEIMMIGRATIONWITHCHANGESOFAMERICALLIMMIGRATIONPOLICYBEFORE1970S，ANDASUCCINCTDESCRIPTIONOFTHEMDURINGTHISPERIOD，ASTHEBACKGROUND；FOLLOWEDTHATISTHEARTICLE’SMAINPART，ELABORATESONTHECURRENTSTATUSOFCONTEMPORARYCHINESEAMERICANS’RELIGIONBELIEFS，INCLUDINGCHRISTIANITYBUDDHISM，TAOISM，CONFUCIANISMANDOTHERRELIGIONS，MAINLYONCHRISTIANITY；BASEDONTHEFORMERDISCOURSE，THEFINALPARTDEDUCESTHECHARACTERISTIESOFCHINESERELIGIOILSBELIEFANALYZESTHEREASONS，ANDCONCLUDESTHEPROFOUNDINFLUENCETHATITSCHRISBELIEVESBRINGSTHERESEARCHOFCHINESEAMERICANRELIGIOILSBELIEFWIDEPREADSTHESCOPEANDAREAOFTHECHINESESTUDYIT’SHOPEDTHATMYCRUDEREMARKSMAYDRAWFORTHBYABLERPEOPLEKEYWORDSCHINESEAMERICAN；RELIGIONSBELIEF；CHRESTIANITYII

簡(jiǎn)介：獨(dú)創(chuàng)性聲明本人聲明所呈交的學(xué)位論文是本人在導(dǎo)師指導(dǎo)下進(jìn)行的研究工作和取得的研究成果，除了文中特別加以標(biāo)注和致謝之處外，論文中不包含其他人已經(jīng)發(fā)表或撰寫(xiě)過(guò)的研究成果，也不包含獲得西南政法大學(xué)西南政法大學(xué)或其他教育機(jī)構(gòu)的學(xué)位或證書(shū)而使用過(guò)的材料。與我一同工作的同志對(duì)本研究所做的任何貢獻(xiàn)均已在論文中作了明確的說(shuō)明并表示了謝意。學(xué)位論文作者簽名簽字日期年月日學(xué)位論文版權(quán)使用授權(quán)書(shū)本學(xué)位論文作者完全了解西南政法大學(xué)西南政法大學(xué)有關(guān)保留、使用學(xué)位論文的規(guī)定。特授權(quán)西南政法大學(xué)西南政法大學(xué)可以將學(xué)位論文的全部或部分內(nèi)容編入有關(guān)數(shù)據(jù)庫(kù)進(jìn)行檢索，并采用影印、縮印或掃描等復(fù)制手段保存、匯編以供查閱和借閱。同意學(xué)校向國(guó)家有關(guān)部門(mén)或機(jī)構(gòu)送交論文的復(fù)印件和磁盤(pán)。（保密的學(xué)位論文在解密后適用本授權(quán)說(shuō)明）學(xué)位論文作者簽名導(dǎo)師簽名簽字日期年月日簽字日期年月日博士學(xué)位論文巴黎手稿的法哲巴黎手稿的法哲學(xué)問(wèn)題問(wèn)題歷史、文本與理論歷史、文本與理論QUESTIONSONPHILOSOPHYOFRIGHTINTHEPARISMANUSHISTY，TEXTSTHEY作者姓名周尚君指導(dǎo)教師文正邦教授西南政法大學(xué)SOUTHWESTUNIVERSITYOFPOLITICALSCIENCELAW

簡(jiǎn)介：湖南師范大學(xué)碩士學(xué)位論文論后現(xiàn)代主義哲學(xué)下環(huán)境法學(xué)研究方法姓名陳程申請(qǐng)學(xué)位級(jí)別碩士專(zhuān)業(yè)環(huán)境與資源保護(hù)法學(xué)指導(dǎo)教師李?lèi)?ài)年20080401ABSTRACTTHESTUDYMETHODSOFENVIRONMENTALLAWISTHEPILOTFACTORSOFTHESTUDYOFENVIRONMENTALLAWTHESTUDYOFITCANGUIDEUSESTABLISHENVIRONMENTALLAWTHEORETICALFRAMEWORKANDPROMOTETHEDEEPENINGOFENVIRONMENTAL1AWRESEARCHINTHEMEANTIME，WITHTHERISINGOFPOSTMODERNISMPHILOSOPHY，LEGISTTRYTOFINDTHECOMPREHENSIVE，DIVERSIFIEDSTUDYMETHODSOFLAWFROMREFLECTINGONTHEPREVIOUSLAWANDEXCEEDINGNATURALLAWJURISPRUDENCEANDSCIENCEOFPOSITIVELAWSOITHASIMPORTANTSENSETOSTUDYONTHESTUDYMETHODSOFENVIRONMENTALLAWUNDERTHEPOSTMODERNISTPHILOSOPHYATPRESENT，THEREAREMANYDIFFICULTIESOFTHESTUDYMETHODSOFENVIRONMENTALLAWUNDERTHETRADITIONALLEGALTHEORYTHESTUDYMETHODSOFENVIRONMENTALLAWISSTILLINTHECHAOTICSTATEBECAUSETHEREARECONTENTIONOFSOMEBASICTHEORYINTHEENVIRONMENTALLAWEXPERTSANDSHORTOFTHEPHILOSOPHICALFOUNDATIONOFENVIRONMENTALLAWATTHESAMETIME，THEREAREOTHERREASONS，SUCHASTHEONESIDEDUNDERSTANDINGOF“SUBJECTANDOBJECTOFTHETWO“，THELIMITATIONSOFTRADITIONALRESEARCHMETHODSTOPROMOTINGENVIRONMENTALLAWTODEEPDEVELOPMENTTHEMOSTIMPORTREASONOFTHEPUZZLEDOMTHATTHESTUDYMETHODSOFENVIRONMENTALLAWHAVECONFRONTEDISSHORTOFTHEPHILOSOPHYBASEOFENVIRONMENTALLAW，ITBADLYINNEEDOFANEWOUTLOOKONTHEWORLDASATHEORETICALSUPPORTTHEREFORE，WECANMAKETHECONSTRUCTIONOFPOSTMODERNPHILOSOPHYASTHEPHILOSOPHYBASEOFENVIRONMENTALLAWTOSTUDYTHESTUDYMETHODSOFENVIRONMENTALLAWFORSEARCHINGFORCHANGESTHATWAYWESHOULDINTRODUCETHEWHOLECONCEPTOFECOLOGYASTHEWORLDVIEW11

簡(jiǎn)介：新疆師范大學(xué)碩士學(xué)位論文現(xiàn)代民間類(lèi)宗教團(tuán)體的特征及演化姓名張歡申請(qǐng)學(xué)位級(jí)別碩士專(zhuān)業(yè)宗教學(xué)指導(dǎo)教師欒睿20080612新疆師范大學(xué)碩士學(xué)位論文3ABSTRACTINTHEHISTYOFCHINAOURMODERNLIFETHEREEXISTSOMENONGOVERNMENTALGANIZATIONSWHOSEGUIDINGIDEOLOGYISONEOFRELIGIOUSGROUPSFILIATIONSWHOSEGANIZATIONSSIMULATEFOLKGUILDRELIGIOUSSECTWHOSEPERMEATIONDEPENDSONFOLKBELIEFPATRIARCHALCLANSYSTEMPHYSICALEXERCISETHOSEKINDSOFGANIZATIONSWITHDISTINCTRELIGIOUSIMPLICATIONESSENTIALLYDIFFERENTFROMTRADITIONALRELIGIONARECALLEDBYTHISPAPERTHERESEMBLINGRELIGIOUSGROUPSTHERESEMBLINGRELIGIOUSFCESWHETHERINHISTYINOURMODERNSOCIETYTHOSERESEMBLINGRELIGIOUSGROUPSARELIKELYTOBECOMEEVILCULTINTHEIREVOLVEMENTWHICHWILLDAMAGESOCIETYPEOPLE’SLIVELIHOODBUTINTHEIRBEGINNINGTHEYARETHOSECOMPARATIVELYNEUTRALFOLKGROUPSNOTYETDEVELOPEXTREMELYATPRESENTNOSPECIFICPOLICIESRULESSUPPTTHEMANAGEMENTOFTHOSEKINDSOFGROUPSWHICHMAYCAUSEINCONVENIENCEINMANAGINGTHOSEKINDSOFGROUPSFTHERELATEDDEPARTMENTSTHEREFETHISPAPERDOESRESEARCHONTHEMODERNFOLKRESEMBLINGRELIGIOUSGROUPSPROBESINTOTHEIRFEATURESEVOLUTIONSHOPESTOSUPPLEMENTTHERESEARCHONTHEPHENOMENONOFRESEMBLINGRELIGIOUSCULTUREFOLKSOCIETYFOLKGROUPSEVENTHEPROBLEMSOFEVILCULTTHISPAPERISDIVIDEDINTOFOURPARTSTHEFIRSTINCLUDESTHESTATUSOFMODERNFOLKRESEMBLINGRELIGIOUSGROUPSTHESECONDANALYZESTHEFEATURESOFTHEMODERNFOLKRESEMBLINGRELIGIOUSGROUPSFROMGANIZATIONALFMSNUMEROUSJUMBLEDTHEIESTHESEARETHEWEAKPOWERDEFECTSOFTHEETICALMETHODSTHEFLEXIBILITYOFGANIZINGMETHODSOFTHOSEKINDSOFGROUPBUTALSOTHECHANGINGOFTHERESEMBLINGRELIGIOUSGROUPSINTOEVILCULTWESHOULDPUTSUFFICIENTEMPHASISONITTHETHIRDTRIESTOSUMUPTHELAWOFEVOLUTIONOFTHEMODERNRESEMBLINGRELIGIOUSGROUPSPROVIDESTHEETICALANALYSISOFPREVENTINGTHISKINDOFGROUPSCHANGINGINTOEVILCULTTHELASTDRAWSSOMECONCLUSIONSONTHEKINDOFGROUPSTHROUGHTHEANALYSISOFFEATURESEVOLUTIONTHISPAPERTHINKSTHATWESHOULDPUTEMPHASISONTHOSEKINDSOFGROUPSASAPOTENTIALSOCIALINFLUENCEBECAUSETHEYWILLCAUSENEGATIVEEFFECTONOURSOCIETYONCETHEYARECONFRONTATIONALWESHOULDAVOIDTHESIDEEFFECTOFIDEOLOGYCAUSEDBYTHOSE

簡(jiǎn)介：蘇州大學(xué)碩士學(xué)位論文我國(guó)宗教信仰自由的立法保護(hù)姓名單體飛申請(qǐng)學(xué)位級(jí)別碩士專(zhuān)業(yè)憲法學(xué)與行政法學(xué)指導(dǎo)教師王克穩(wěn)20080401CHINASLEGISLATIONTOPROTECTTHEFREEDOMOFRELIGIOUSBELIEFABSTRACTCHINA’SLEGISLATIONTOPROTECTTHEFREEDOMOFRELIGIOUSBELIEFABSTRACTFREEDOMOFRELIGIOUSBELIEFISABASICHUMANRIGHT。THISPAPERINTRODUCESTHECONTENTOFFREEDOMOFRELIGIOUSBELIEFINTHEMAIN，THENATUREOFDGHTS。FROMRELIGIOUSBELIEFSTOBUILDINGAHARMONIOUSSOCIETYHAVELEGALVALUEANDSOONTHEPROTECTIONOFFREEDOMOFRELIGIOUSBELIEFONTHENEEDTOPOINTOUTTHATCHINASLEGISLATIONONTHEPROTECTIONOFFREEDOMOFRELIGIOUSBELIEFINADEQUATEFROMTHELEGISLATIVECONCE鸛LEGISLATIONGUIDINGIDEOLOGYDIFFICULTLE謄SLATIVEISSUESLEGISLATIVEPRINCIPLES，REFORMOFCHINASREGISTRATIONSYSTEMTHELEGISLATURESHOULDBEREASONABLELIMITSONTHEAREASOFRELIGIOUSFREEDOMINCHINASPROPOSEDLEGISLATIONTOPROTECTTHEMACROVISIONK呵WORDSRELIGIOUSBELIEFSLEGISLATIVEPROTECTIONHWRITTENBYSHANTLFEISUPERVISEDBYWANGKEWEN

簡(jiǎn)介：獨(dú)創(chuàng)性聲明本人聲明所呈交的學(xué)位論文是本人在導(dǎo)師指導(dǎo)下進(jìn)行的研究工作和取得的研究成果，除了文中特別加以標(biāo)注和致謝之處外，論文中不包含其他人已經(jīng)發(fā)表或撰寫(xiě)過(guò)的研究成果，也不包含獲得西南政法大學(xué)西南政法大學(xué)或其他教育機(jī)構(gòu)的學(xué)位或證書(shū)而使用過(guò)的材料。與我一同工作的同志對(duì)本研究所做的任何貢獻(xiàn)均已在論文中作了明確的說(shuō)明并表示了謝意。學(xué)位論文作者簽名簽字日期年月日學(xué)位論文版權(quán)使用授權(quán)書(shū)本學(xué)位論文作者完全了解西南政法大學(xué)西南政法大學(xué)有關(guān)保留、使用學(xué)位論文的規(guī)定。特授權(quán)西南政法大學(xué)西南政法大學(xué)可以將學(xué)位論文的全部或部分內(nèi)容編入有關(guān)數(shù)據(jù)庫(kù)進(jìn)行檢索，并采用影印、縮印或掃描等復(fù)制手段保存、匯編以供查閱和借閱。同意學(xué)校向國(guó)家有關(guān)部門(mén)或機(jī)構(gòu)送交論文的復(fù)印件和磁盤(pán)。（保密的學(xué)位論文在解密后適用本授權(quán)說(shuō)明）學(xué)位論文作者簽名導(dǎo)師簽名簽字日期年月日簽字日期年月日

簡(jiǎn)介：蘭州大學(xué)碩士學(xué)位論文宗教傳承背景下的思想政治工作研究姓名李平凡申請(qǐng)學(xué)位級(jí)別碩士專(zhuān)業(yè)政治學(xué)馬克思主義理論與思想政治教育指導(dǎo)教師李中20090501蘭州大學(xué)碩士論文宗教傳承背景下的思想政治工作研究ABSTRACTCHINAISANATIONCOMPOSEDOF56MULTIETHILICCOUNTRY．”DIVERSIFIED”IS0URCOUN仃Y‘SMAINFEATURCOFTHEETHNICCOMPOSITION．THE粵EATREJUVENATIONOFTHECHINESENATION，NOTONLYNEEDSECONOMICSTREN舀H，BUTALSOCHINESECULTURCMOREPROSPEROUSLY，ANDISTHEC0咖ONPROSPERITYAILDPRO伊ESSOFTHEH鋤鋤D55MINORITYNATIONALITIES．LINXIAHUIAUTONOMOUSPREFECTUREISLOCATEDINL卸DINNONHWESTOFCTLI艙，MEAILWHILE，0WINGTOHISTORICAL，POLITICAL，ENVIR0啪ENTAL柚DOTHERREASONS，THELEVELOFECONOMICAIIDCULTURALDEVELOPMENTISLAG舀NGBEHIND．ASISL鋤ICMINORITYH觴PLAYED齟IIILPON鋤TROLEINTHELOCALPROCCSS0FFB皿ATION觚DDEVELOPMENT，ISLAMINNUENCETHETHOUGHTOFTHELOCALPEOPLE．SOCIALISTSPIRITUALCIVILIZATIONGUIDESISLAMANDTHETHOU91LTOFTHECONCEPTOFTHEMASSES．NECOHESIONOFTHEPEOPLE，UNITYOFHUM觚ISTHEMAINTASKS0FTHEIDEOLOGICAL鋤DPOLITICALEDUCATION．NISANICLETAL【ESLIIL】【IAHUIAUTONOMOUSPREFECTURE弱觚EX鋤PLE，ELABORATESTHELOCALHISTORROFISLAM，EXPLAINSTHEIMPONANCCOFISL鋤SUCCESSIONTOTHEHUI鋤D0THERETHNICMINORITIES，ANDWHATMORCISTODEEPLYANALYSETHECONTENTS0FISLAM柚DMEANS0FTRANSMISSION．RELIGIOUSTRADITIONISTHESUCCESSION0FAVIEW0FTHEWORLD’S齟DVALUES．1NHISCONCEPTWILLBEAPROFOUNDIMPACTONMUSLIMS’IDEOLOGICALAILDMORAL．ISL鋤ICFARREACHINGINNUENCEINARE弱OFTHEIDEOLO舀CAL柚DPOLITICALEDUCATIONWILLINEVITABLYENC0UNTERVARIOUSPROBLEMS鋤DCHALLENGES．WESHOULDCON．CCTLYUNDERSTANDSPREADOFRELIGION0FTHEHISTORICAL，ACTIVELYRESPONDTIDISL鋤OFNEWCHAILGESINTHEDEVELOPMENT，觚DFULLYPROMOTEISL鋤’SACTIVEFOLEFORBUILDINGAMODERATELYPROSPEROUSSOCIETY．1沁YWORDSISL鋤，HERITAGE，IDEOLOGICAL卸DPOLITICALWORKII

簡(jiǎn)介：中圖分類(lèi)號(hào)UDC學(xué)校代碼10055密級(jí)公開(kāi)高翹夫淫碩士學(xué)位論文嚴(yán)復(fù)的教育思想及其哲學(xué)基礎(chǔ)YANFU’SEDUCATIONALTHOUGHTANDITSPHILOSOPHICALBASIS南開(kāi)大學(xué)研究生院二OO九年十一月ABSTRACTABSTRACTASANENLIGHTENMENTTHINKERANDEXTRAORDINARYEDUCATIONALIST．YANFURECEIVEDSTRICTANDTRADITIONALEDUCATIONASWELLASINFLUENCESFROMTHEWESTERNWORLD．THETIMESHEWASINWITNESSEDASHARPANDPROFOUNDCHANGEINCHINESESOCIETYWITHUNPRECEDENTEDNATIONALANDSOCIALCRISIS，WHICHURGEDSOMEADVANCEDINTELLECTUALS，TYPIFIEDBYYANFU，TOSEEKFORAMORDENIZEDWAYOFNATIONALSALVATION．HEWAS，INMODEMCHINESEHISTORY,THEFIRSTENLIGHTMENTIDEOLOGISTTOSYSTEMATICALLYINTRODUCEANDSPREADTHENATURALANDSOCIALSCIENCESOFWESTERNBOURGEOIS，WHOWASPRAISEDBYCHAIRMANMAOFORSEEKINGAFTERTRUTHFROMWEST．INHISTHIRTYYEARS’EDUCMIONCAREER,YANFUEARNESTLYPRACTISEDWHATHEADVOCATED，WRITINGSCHOLARLYBOOKSANDTRANSLATINGLOTSOFWESTERNMASTERPIECESTOFINDAWAYOFNATIONALSALVATION，BYDOINGWHICHHEGRADUALLYESTABLISHEDACOMPLETESETOFSYSTEMATICEDUCATIONALTHEORY．HEBROUGHTFORWARDTHECONCEPTOFSAVINGTHENATIONBYEDUCATION，ATTACKEDOLDIDEOLOGY,CALLEDFORNEWIDEAS，ADVOCATEDLEARNINGFROMTHEWEST，TAKINGADVANTAGEOFITSADVANCEDEDUCATIONALCONCEPTSANDSYSTEMTOINNOVATECHINESETRADITIONALEDUCATION．MOREOVER,HETRANFORMEDTHETRADITIONALEDUCATIONBYH3TRODUCINGTHECONCEPTSOF“CHINESECULTUREASFOUNDATION，WESTERNCULTUREASREFERENCE”，“CHINESECULTURESASBASIS，WESTERNCULTURESASSUBSIDIARY”，“ENCOURAGINGPEOPLE”，‘‘ENLIGHTENINGPEOPLE”，AND“NEWMORALITY”，THOROUGHLYFREEINGCHINESEPEOPLEFROMTHERESTRAINTOFTRADITIONALEDUCATION，PROMOTINGMODEMIZATIONOFCHINESEEDUCATIONINITSTARGET，CONTENTANDMETHOD．HEHOPEDTOSAVEANDDEVELOPEDVIGOROUSLYTHENATIONBYSPREADINGKNOWLEDGE，RELYINGONTHESCIENTIFICSPIRITANDIDEOLOGY,THEREFOREEXPLORINGCHINESEHUMANRESOURCES．HISADVANCEDTHEORYPRODUCEDPROFOUNDINFLUENCEONTHEIDEOLOGYANDEDUCATIONINCHINA,THUSDIRECTLYPROMOTINGTHEDEVELOPMENTOFCHINESEMORDENEDUCATION．KEYWORDSYANFU；PHILOSOPHICALBASIS；EDUCATIONALPRACTICE；EDUCATIONALTHOUGHTIL

簡(jiǎn)介：蘇州大學(xué)博士學(xué)位論文論宗教自由的法律保障姓名楊合理申請(qǐng)學(xué)位級(jí)別博士專(zhuān)業(yè)憲法學(xué)與行政法學(xué)指導(dǎo)教師周永坤20080401論宗教自由的法律保障內(nèi)容摘要近代以來(lái)，世界各國(guó)都非常重視宗教自由的法律保障，并逐漸形成了一系列法律保障的主要制度一是政教分離制度；二是宗教自由法律保障的限制制度。具體有形式規(guī)范上的限制和實(shí)質(zhì)手段上的限制公共利益理由、比例原則；三是宗教團(tuán)體的自治。表現(xiàn)在宗教團(tuán)體新成員的補(bǔ)充和教育、維護(hù)宗教團(tuán)體的秩序、宗教團(tuán)體的經(jīng)濟(jì)自主等方面；四是尊重和保障宗教自由是國(guó)家的義務(wù)。包括國(guó)際人權(quán)公約關(guān)于尊重和保護(hù)宗教自由的國(guó)家義務(wù)、政教分離制度下尊重和保護(hù)宗教自由的國(guó)家義務(wù)。我國(guó)宗教自由的保障走過(guò)了曲折的道路，改革開(kāi)放以后，我國(guó)非常重視宗教工作。宗教自由的法治建設(shè)取得了很大成績(jī)。表現(xiàn)在宗教立法獲得重大進(jìn)展、宗教事務(wù)管理機(jī)構(gòu)相繼設(shè)立、公民的宗教寬容與法律意識(shí)普遍增強(qiáng)。此外，港澳臺(tái)地區(qū)宗教法治建設(shè)的成就突出。同時(shí)，目前我國(guó)宗教自由法律保障仍然存在一些不足，針對(duì)這些不足，需要進(jìn)一步完善我國(guó)宗教自由法律保障。為此，需要做到樹(shù)立正確的宗教法治觀；修改憲法第36條并完善宗教自由保護(hù)的法律；激活有關(guān)宗教自由糾紛的司法；完善我國(guó)的憲法監(jiān)督制度；依法打擊打著宗教旗號(hào)的違法犯罪行為，保障宗教自由的實(shí)現(xiàn)。關(guān)鍵詞宗教自由、憲法保障、政教分離、國(guó)家義務(wù)、違憲審查L(zhǎng)I作者楊合理指導(dǎo)教師周永坤教授

簡(jiǎn)介：南京師范大學(xué)碩士學(xué)位論文法律認(rèn)知的法哲學(xué)反思以社會(huì)熱評(píng)案件為背景姓名戚珊珊申請(qǐng)學(xué)位級(jí)別碩士專(zhuān)業(yè)法學(xué)；法學(xué)理論指導(dǎo)教師龐正2009ABSTRACTIIASTRACTLEGALCOGNITIONISTHESOCIALSUBJECTS’FEELINGEXPERIENCEOFLEGALPHENOMENONITISAMOBILECOURSEOFSOCIALSUBJECTS’EMOTIONEVALUATIONEVENTHEBELIEFTOWARDLAWLEGALCOGNITIONISTHEBRIDGEAGENCYTHATCONECTLEGALPHENONENONSOCIALSUBJECTS’OPINIONSATTITUDEEMOTIONSBEILIEFLEGALCOGNITIONDISTTIONSISTHATTHESOCIALSUBJECTS’UNDERSTINGEXPLAINATIONIMLEMENTATIONAREAGAINSTTHELAWNATUREBASICVALUEINTHECOURSEOFLEGISLATIONLEGALCOGNITIVEDISTTIONSEXISTINTHEPRACTICESUCHAS“PSEUDOPROPOSITION“OFJURISPRUDENCEINTHEHOTTESTCASEBETRAYOFLEGALSPIRITSPARTIALUNDERSTINGOFLEGALARTICLESAPPOSITIONJUSTFROMWDSTHROUGHTHEANALYSISONTHELEGALCOGNITIVEDISTTIONPHENOMENONINTHEHOTTESTCASEWECANFINDTHATINLEGALPRACTICEFVARIOUSKINDSOFSOCIALSUBJECTSTHELEGALCOGNITIVEDISTTIONPHENOMENONSIMMENSLYEXISTOFCOURSEBECAUSEOFOTHERCOMPLICATEDFACTSTHESOCIALSUBJECTS’UNDERSTINGLIMITATIONLEGALCOGNITIVEDISTTIONCANHAPPENTHISCANINFLUENCETHESOCIALSUBJECTS’JUDGEMENTBEHAVISTHEFOAMINGOFCELEGALVALUETHEMISTAKENIDEASOFLEGALTHOUGHTSMETHODARETHEMAINREASONSFTHELEGALAWARENESSDISTTIONTHEBASICWAYTOCONSTRUCTTHESCIENTIFICLEGALAWARENESSISTHATWECANFINDTHEBASICWAYTOKNOWTHELEGALISSUESFROMTHEMARXISMVALUESWESHOULDGRADUALLYCHANGEFROMTHENONMARXISMGOBACKTOTHEMARXISMMETHODOLOGYEPISTEMOLOGYSOTOCONSTRUCTTHEBASICWAYOFSCIENTIFICLEGALCOGNITIONISTHATWESHOULDCONSTRUCTSCIENTIFICCELEGALVALUESYSTEMFMCRECTLEGALTHOUGHTSERECTCLEARCONSTITUTIONALLEGALCOGNITIONBASEDONTHECURRENTSITUATIONLOCALRESOURCESINCHINATHISISTHEBIWAYTORESOLVETHELEGALCOGNITIVEDISTTIONCONFUSIONKEYWDSLEGALCOGNITIONLEGALCOGNITIVEDISTTIONCELEGALVALUELEGALTHOUGHTSMETHOD

簡(jiǎn)介：、學(xué)校代碼10135論文分類(lèi)號(hào)學(xué)號(hào)20084023008研究生類(lèi)別全日制幽蒡之卸貉犬學(xué)碩士學(xué)位論文文化哲學(xué)視角下的民族預(yù)科生厭學(xué)現(xiàn)狀研究以?xún)?nèi)蒙古高等學(xué)校為例INNERMONGOLIACULTURALPERSPECTIVEOFPHILOSOPHYOFSCIENCECOLLEGESTATUSOFMINORITYSTUDENTNUISANCE學(xué)科門(mén)類(lèi)一級(jí)學(xué)科學(xué)科、專(zhuān)業(yè)研究方向申請(qǐng)人姓名指導(dǎo)教師姓名法學(xué)馬克思主義理論馬克思主義基本原理馬克思主義哲學(xué)與當(dāng)代斯日古楞哈斯塔娜副教授二。一一年五月十日內(nèi)蒙古師范大學(xué)碩士學(xué)位論文中文摘要為了響應(yīng)國(guó)家對(duì)少數(shù)民族預(yù)科教育的建設(shè)，本文將從文化的視野出發(fā)，運(yùn)用馬克思主義文化哲學(xué)，來(lái)分析和探討內(nèi)蒙古自治區(qū)高校少數(shù)民族預(yù)科生出現(xiàn)的厭學(xué)現(xiàn)象。民族預(yù)科生作為內(nèi)蒙古自治區(qū)高校特殊群體，其厭學(xué)現(xiàn)象十分普遍。本文試圖通過(guò)分析民族預(yù)科生生存狀況變化入手，探索民族預(yù)科生厭學(xué)的深層原因，分析說(shuō)明我區(qū)民族文化建設(shè)方面面臨的困境，從文化哲學(xué)角度出發(fā)提出新的發(fā)展理論，從而為根本上解決民族預(yù)科生厭學(xué)現(xiàn)象的出現(xiàn)提供理論依據(jù)。首先，定義民族預(yù)科生概念，介紹其從1984年到2010年的發(fā)展?fàn)顩r，并從問(wèn)題入口分析其原因的同時(shí)提出相應(yīng)的建議，體現(xiàn)預(yù)科教育的意義。其次，介紹馬克思主義文化哲學(xué)的發(fā)展和理論內(nèi)核。第一，闡釋文化哲學(xué)的定義和發(fā)展；第二，具體解釋什么是馬克思主義文化哲學(xué)；第三，總結(jié)和闡釋文化哲學(xué)的理論發(fā)展過(guò)程。在理論發(fā)展過(guò)程中，首先論述了文化與哲學(xué)的關(guān)系，進(jìn)而闡釋了預(yù)科生文化不適應(yīng)的根本原因；其次論述了馬克思主義哲學(xué)的人本思想，進(jìn)而分析在內(nèi)蒙古五大高校中預(yù)科生對(duì)于個(gè)人價(jià)值，一自身認(rèn)識(shí)的分析。最后，探討文化與勞動(dòng)的關(guān)系，確立內(nèi)蒙古文化的特殊性。進(jìn)而分析預(yù)科生文化沖突，并通過(guò)內(nèi)蒙高校的調(diào)查和研究，總結(jié)出預(yù)科生集中面臨的問(wèn)題，主要集中在三個(gè)方面第一，生存環(huán)境；第二，教育管理松散；第三，本民族文化發(fā)展。這三個(gè)方面同實(shí)際出發(fā)，具體分析其發(fā)展的狀況，以及解決的措施和建議。以及應(yīng)采取的措施。從文化哲學(xué)上探究厭學(xué)情緒產(chǎn)生的根本性原因第一，民族文化與現(xiàn)代化的沖撞尋找兩種文化沖撞的哲學(xué)根源，分析兩種文化的堅(jiān)持與融合，反思兩種文化的沖突。第二，文化危機(jī)導(dǎo)致的價(jià)值觀缺失首先，文化危機(jī)的產(chǎn)生與發(fā)展；從制度上、理念上、開(kāi)放程度上來(lái)分析；其次，價(jià)值觀缺失；最后，核心價(jià)值體系建設(shè)上的滯后；社會(huì)主義核心價(jià)值體系的建立，具體到內(nèi)蒙地區(qū)的情況。最后，本文提出相應(yīng)的政策和措施，主要有四個(gè)方面加快牧區(qū)經(jīng)

簡(jiǎn)介：學(xué)校代碼10530學(xué)號(hào)200604030414分類(lèi)號(hào)D9153密級(jí)碩士學(xué)位論文律師拒證權(quán)的法哲學(xué)分析律師拒證權(quán)的法哲學(xué)分析學(xué)位申請(qǐng)人穆遠(yuǎn)征指導(dǎo)教師李蓉教授學(xué)院名稱(chēng)法學(xué)院學(xué)科專(zhuān)業(yè)訴訟法學(xué)研究方向刑事訴訟法學(xué)二〇〇九年五月四日湘潭大學(xué)湘潭大學(xué)學(xué)位論文原創(chuàng)性聲明學(xué)位論文原創(chuàng)性聲明本人鄭重聲明所呈交的論文是本人在導(dǎo)師的指導(dǎo)下獨(dú)立進(jìn)行研究所取得的研究成果。除了文中特別加以標(biāo)注引用的內(nèi)容外，本論文不包含任何其他個(gè)人或集體已經(jīng)發(fā)表或撰寫(xiě)的成果作品。對(duì)本文的研究做出重要貢獻(xiàn)的個(gè)人和集體，均已在文中以明確方式標(biāo)明。本人完全意識(shí)到本聲明的法律后果由本人承擔(dān)。作者簽名日期年月日學(xué)位論文版權(quán)使用授權(quán)書(shū)學(xué)位論文版權(quán)使用授權(quán)書(shū)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，同意學(xué)校保留并向國(guó)家有關(guān)部門(mén)或機(jī)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)湘潭大學(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(kù)進(jìn)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。涉密論文按學(xué)校規(guī)定處理。作者簽名日期年月日導(dǎo)師簽名日期年月日

簡(jiǎn)介：山東大學(xué)碩士學(xué)位論文美國(guó)對(duì)華政策中的宗教因素分析姓名羅曙瓊申請(qǐng)學(xué)位級(jí)別碩士專(zhuān)業(yè)世界史指導(dǎo)教師鄭群20090410山東大學(xué)碩士學(xué)位論文●●●的共同利益，開(kāi)展合作的領(lǐng)域?qū)⒉粩嘣龆啵绕涫敲鎸?duì)百年一遇的金融危機(jī)，中美之間只有很好地合作才是多贏的選擇；中美兩國(guó)將來(lái)可以在共同戰(zhàn)略利益的驅(qū)使下加強(qiáng)對(duì)話，改善關(guān)系，相互適應(yīng)，有所作為，為構(gòu)建和諧世界共同努力。結(jié)語(yǔ)部分主要是對(duì)全文進(jìn)行簡(jiǎn)要?dú)w納和小結(jié)。6關(guān)鍵詞美國(guó)；宗教；中美關(guān)系；影響；

簡(jiǎn)介：東北師范大學(xué)碩士學(xué)位論文構(gòu)建和諧社會(huì)視野下的農(nóng)民宗教信仰問(wèn)題研究姓名胡立娟申請(qǐng)學(xué)位級(jí)別碩士專(zhuān)業(yè)中共黨史指導(dǎo)教師孫堂厚20080501ABSTRACTSILLCE1980S，DUETOTHEREFO衄AILDOPEILINGUPAILDTHESOCIALN觚SITION，戧LEYHAVELEDTO也EEV01UTIONONNLESPIRITUALBELIEFSOFSOME如MERSWHOHAVEGRADUALLYBECOMEREL增OUSBELIEVERSA11DCREATEDAR印IDUPSM苫EOFF細(xì)ERSBELIEVERELIGION111ISHASADDEDANEWFACTORTOT11EHARMOLLYA11DS切BILI夠OFRURALSOCIE哆NLEREFORE，ST砒誼G矗OMTHEPURSUITOFGOALW量1ICHTHEPARTYBUILDASOCIAIISTHAMLOILIOUSSOCIE夠I11THE21STCE唧，INDEPTHS眥IESOFTLLESITILATIONANDTHECORRECTLYGUIDEISSUEONTHEC11INESEPEASAI臨’RELIGIOUSBELIEFS，ARENOTOILLYT11EDEVELOPMENTANDIMLOVATIONFOR也ERELIGIONCONCEPTOFMAⅨIST，BUTALSO吐LEEXPLORATIONANDCONCEMWI也T11ESPIRITUAINEEDSOFFAMLERSINTHE把AILSITIONPERIODARENOTONLYTHEURGENTNEEDSTOINLPROVET11EPARTY’SMLINGABILI夠ANDCOLLSOLIDATETHEPAR鑼’SMLINGFOUNDATION，BUTALSOTHEINEVITABLEREQUIRCIMENTF0RNURTU血GNEWFAMLERSA11DREALIZINGMODENLIZATIONOFCHINA’S11】RALARE2LSATPRESEM，ALTHOU曲THEACADEIILICCOMMULLI夠HASBEENFOCUSEDDISCUSSIONON廿1EREASONSA11DCHARACTE五STICSOFTHEFARMERS’RELIGIOUSBELIEFS，T王1EREISALACKOFTHOROUGLLANALYSISOFINTERACTIONBE艄，EENMEPEASAMS’RELIGIONANDBUILDIILGAHANNOILIOUSSOCIE夠；ASFORTHEMEASURESOFGUIDINGTHEFANNERS’RELIGIOUSBELIEFSSTILLSTAYONTHESURFACE觚DT11ERESEARCHNEEDSTOBESTRENGTHENEDTOTHISEND，THETHESISISGUIDEDUNDERTHEMAⅨISTCLASSICNLEO巧，TAKESTHERESEARCHMETHODSOFSOCIALSURVEYIMERVIEWS觚DMOREINTERDISCIPLINARYMTE鯽TEDA11DSOON，仃IESTOINSPECTTHESTATUSQUO，DEVELOPMENT仃ENDANDTHEEXISTINGPROBLEMSOFTHE細(xì)強(qiáng)ERS’FELIGIOUSBELIEFSUNDERTHENEWVISIONINBUILDINGTHESOCIALISMHANNONIOUSSOCIETYRELYINGONMERATIONALCHOICESWMCHINCLUDINGTHESYSTEMOFSOCIALISTCOREVALUES，ASERVICEORIEMEDGOV㈣ENTAULDTHEBUILDILLGOFRURAL’DEMOCRACYA11DRULEOFLAWTEBUILDF址NERS’RELIGIOUSWO訂DWMCHCANMEET晰THTHEREQUIREMENTSOFHARMOILIOUSSOCIETR，鋤DPROMOTEABELLIGNINTERACTIONFOREACHOTHERTKSISTHEINNOVATIONOFNLEPAPERTHISPAPERISDIVIDEDINTOFOURPARTSTHEFIRSTPARTAILALYSESTHEREASONS，STATUSQUOANDTHEMAINFEATURESOFT11ECHILLESEPEAS鋤TSREL培OUSUPSU培E”；T11ESECONDP積EXPOUNDSTHERELATIONSHIPBE鉚EENREN百OUSBELIEFOFCKNESEF缸NERSA11DBUILDINGT11ESOCIALISTHANNOLLIOUSSOCIETY；THE淵PANGN】DIESTHEDEVELOPMENTTRENDOF細(xì)強(qiáng)ERSRELI舀OUSUPSURGE”AND也EPRACTICALISSUESWⅡCH、ⅣILLINFIUENCEBUILDINGHARMONIOUSSOCIETY；R1LEFOUNHPARTDISCUSSESTHETARGETSYSTEM，RESOURCESSYSTEMSANDCOUNTENNEASURESOFACHIEVINGABENIGNINTERACTIONBETV嶺ENTHECHMESEFI鋤ERS’RELIGIOUSBELIEFANDBUILDINGTHEH甜MO血OUSSOCIE田1EYWORDSTHESOCIALISTHANLLONIOUSSOCIE夠；CHMESEPE嬲鋤TS；IBLIGIOUSBELIEFS；BERLI盟INTERACTIONN