簡(jiǎn)介：西北大學(xué)碩士學(xué)位論文新中國(guó)宗教政策歷史演進(jìn)及現(xiàn)狀問(wèn)題研究姓名田敏娟申請(qǐng)學(xué)位級(jí)別碩士專業(yè)公共管理指導(dǎo)教師黃維民20071101RELIGIOUSPOLICIESHISTORYEVOLVEANDPRESENTCONDITIONANALYSISINTHEPEOPLE’SREPUBLICOFCHINATIANMINJUANABSTRACTRELIGIONISANIMPORTANTSOCIALCULTUREPHENOMENONINHUMANS’DEVEIOPMENTHISTORY，ANDA11THEPARTIESINPOWERORGOVERNMENTSMUSTFACEANDSOLVETHERELIGIOUSPROBLEMSASAKINDOFSOCIALBUSINESSDEFINITELYTHERELIGIOUSPOLICIESAREIMPORTANTFACTORS，WHICHCANREALIZEREASONABLESOLUTIONINRELIGIOUSPROBLEMS，VALIDMANAGEMENTINRELIGIOUSBUSINESS，REALIZETHENATIONSGROWTOCURELONGANDPEACEFUL，ANDMAKEPEOPLELIVEHAPPILY，INTERNATIONALPEACEFULCOEXISTENCEBASEDONAREVIEWOFHISTORICALRELIGIOUSPOLICIESSINCETHEPEOPLE’SREPUBLICOFCHINAWASBUIIT，ANDTHEANALYSISOFITSDEVELOPMENTINTHEPRESENTCONDITIONS，THETHESISDISCOVERSTHATCURRENTRELIGIOUSPOLICIESINCHINAINHERITFROMTHEMARXISTRELIGIONTHEORIESANDDEVELOPTHEMARXISTRELIGIONTHEORIESTHERELIGIOUSPOLICIESSUMMARYTHECHINESERELIGIONWORKINGEXPERIENCESINHISTORYBOTHPOSITIVEANDNEGATIRESIDES，ANDTHISPERIODISTHEBESTPERIODINCHINESERELIGIOUSPOLICYDEVELOPMENTHISTORY。THEIMPLEMENTOFTHEREGULATIONONRELIGIOUSBUSINESSANDTHEDEVELOPMENTOFTHERELIGIOUSPOLICYLEGALIZATIONINTOPRACTICE，WHICHMAKERELIGIOUSBUSINESSMANAGEMENTWORKMORESTANDARDIZE，MAKEFREERIGHTINRELIGIONANDTHEMASSES’FAITHLAWGUARANTEEPOSITIRELEADINGRELIGIONANDSOCIALISMSOCIETYMUTUALLYADAPTTOTHEORIESANDPRACTICE，WHICHIS箍BRAVELYPROCEEDEDINTHEASPECTSOFRELIGIONANDSOCIALISMSOCIETYRELATINGTOHANDLINGTOINVESTIGATEWITHGREATFULFILIMENTTHERELIGIOUSCIRCLES’CONTRIBUTIONSWHOAREGUIDEDBYTHESCIENTIFICDEVELOPMENTCONCEPTANDTHE17THCONGRESSOFCOMMUNISTPARTYOFCHINA，LEADTHERELATIONSDEEPLYBETWEENRELIGIONANDSOCIALISMSOCIETYTHERELIGIOUSCIRCLES’CONTRIBUTIONSINCLUDEIDEOLOGICAL，ETHICALANDSPIRITUALPROGRESS，ECONOMICDEVELOPMENTANDSOCIALDEVELOPMENTSWITHARELATIVELYCOMFORTABLESTANDARDOF1IVING，CHARITYANDSOCIALPUBLICWELFAREBUSINESSA11OFTHEMPROVEDCONYINCINGTYITSBRILLIANTANDCORRECT，WHICHLEADTHERELATIONSDEEPLYBETWEENRELIGIONANDSOCIALISMSOCIETY。KEYWORDSRELIGIOUSPOLICY；POLICYANALYSISPOLICYLEGALIZATIONFITTHEORIES

簡(jiǎn)介：南開(kāi)大學(xué)學(xué)位論文版權(quán)使用授權(quán)書(shū)002L352本人完全了解南開(kāi)大學(xué)關(guān)于收集、保存、使用學(xué)位論文的規(guī)定，同意如下各項(xiàng)內(nèi)容按照學(xué)校要求提交學(xué)位論文的印刷本和電子版本；學(xué)校有權(quán)保存學(xué)位論文的印刷本和電子版，并采用影印、縮印、掃描、數(shù)字化或其它手段保存論文；學(xué)校有權(quán)提供目錄檢索以及提供本學(xué)位論文全文或者部分的閱覽服務(wù)；學(xué)校有權(quán)按有關(guān)規(guī)定向國(guó)家有關(guān)部門(mén)或者機(jī)構(gòu)送交論文的復(fù)印件和電子版在不以贏利為目的的前提下，學(xué)?？梢赃m當(dāng)復(fù)制論文的部分或全部?jī)?nèi)容用于學(xué)術(shù)活動(dòng)。學(xué)位論文作者簽名年月日經(jīng)指導(dǎo)教師同意，本學(xué)位論文屬于保密，在年解密后適用本授權(quán)書(shū)。指導(dǎo)教師簽名學(xué)位論文作者簽名解密時(shí)間年月日各密級(jí)的最長(zhǎng)保密年限及書(shū)寫(xiě)格式規(guī)定如下中文摘要中文摘要宗教問(wèn)題因其具有長(zhǎng)期性、群眾性、特殊復(fù)雜性等特點(diǎn)，是引人關(guān)注的熱點(diǎn)問(wèn)題。宗教事務(wù)管理是現(xiàn)代國(guó)家行政事務(wù)管理的一個(gè)組成部分。天津曾經(jīng)是中國(guó)歷史上最具宗教多樣性的城市之一。改革開(kāi)放以來(lái)，天津市政府對(duì)宗教工作領(lǐng)導(dǎo)有力，管理適度，宗教方面的總體形勢(shì)一直比較平穩(wěn)，是全國(guó)宗教工作最好的地區(qū)之一。本選題簡(jiǎn)要回顧各宗教傳入天津的情況和傳播、發(fā)展、興旺、衰微的過(guò)程。著重分析目前天津宗教事務(wù)管理方面存在的問(wèn)題，剖析原因。為學(xué)習(xí)借鑒宗教事務(wù)管理方面的有效作法，文章收集大量資料，對(duì)古今中外宗教事務(wù)管理的實(shí)踐進(jìn)行分析研究。在此基礎(chǔ)上，運(yùn)用管理學(xué)、政治學(xué)、宗教學(xué)等學(xué)科的有關(guān)理論，結(jié)合實(shí)際情況，提出了加強(qiáng)黨的領(lǐng)導(dǎo)，宣傳我國(guó)宗教政策；轉(zhuǎn)變政府職能，健全管理機(jī)制；完善法制，依法管理；解決宗教領(lǐng)域突出問(wèn)題；發(fā)揮愛(ài)國(guó)宗教團(tuán)體作用等相應(yīng)的應(yīng)對(duì)措施。關(guān)鍵詞政府宗教事務(wù)管理路徑

簡(jiǎn)介：上海大學(xué)碩士學(xué)位論文伯爾曼論法律與信仰的關(guān)系以法律與宗教一書(shū)為線索的思考姓名繆嘏瑋申請(qǐng)學(xué)位級(jí)別碩士專業(yè)法學(xué)理論指導(dǎo)教師李瑜青20080401上海大學(xué)碩士學(xué)位論文摘要本文以法律與宗教為基本線索，以“二戰(zhàn)”后美國(guó)社會(huì)為背景，力圖闡明伯爾曼關(guān)于法律與信仰關(guān)系的問(wèn)題。首先，伯爾曼是有感于“二戰(zhàn)”后美國(guó)社會(huì)的重大危機(jī)而于1971年作了可歸于“法律與宗教”名下的演講；其次，在這些演講中，伯爾曼以敏銳的觀察和獨(dú)特的視角為我們分析了這場(chǎng)危機(jī)的來(lái)龍去脈，并開(kāi)出治病的藥方。中國(guó)法治進(jìn)程正逐步地推進(jìn)，但各種法律弊病也隨著進(jìn)程的推進(jìn)而顯露出來(lái)。一些學(xué)者以高度的責(zé)任感介紹、移植西方理論，試圖為法治建設(shè)貢獻(xiàn)自己的應(yīng)有力量。但由于某些原因，當(dāng)他們把伯爾曼的藥方“拿來(lái)”時(shí)卻不慎誤讀了方子上的內(nèi)容。藥方到底寫(xiě)著什么這些學(xué)者把它讀成了什么本文將對(duì)這些問(wèn)題全面地展開(kāi)討論。當(dāng)然，這些討論都將立足于當(dāng)時(shí)和當(dāng)下的社會(huì)背景，從現(xiàn)實(shí)的角度來(lái)思考和闡發(fā)，避免紙上談兵。而作為本文另一個(gè)重要內(nèi)容的是，本文還要回答這些學(xué)者誤讀的原因是什么?！爸淙弧?，還須“知其所以然”，只有這樣我們才能避免重復(fù)犯同樣的錯(cuò)誤。而這看作是本文的一個(gè)創(chuàng)新之處。正如本文的副標(biāo)題所寫(xiě)“以法律與宗教一書(shū)為線索的思考”，因而此書(shū)帶給我們的啟示是眾多的，文末部分對(duì)此略加展開(kāi)。本文分導(dǎo)言和正文兩部分，前者分七小塊，后者分五大章。導(dǎo)言以“治學(xué)態(tài)度”始，正文以“治學(xué)態(tài)度”終，可謂首尾呼應(yīng)。而筆者在分析伯爾曼關(guān)于法律與信仰關(guān)系時(shí)，也試圖從伯爾曼身上找到這種治學(xué)態(tài)度并展示出來(lái)。本文運(yùn)用了馬克思主義哲學(xué)中的許多原理，其中包括主要矛盾和次要矛盾、矛盾的主要方面和次要方面等，還運(yùn)用了轉(zhuǎn)化的思想。這些都在解讀伯爾曼的法律與宗教一書(shū)時(shí)體現(xiàn)出來(lái)。關(guān)鍵詞伯爾曼法律與宗教法律信仰5

簡(jiǎn)介：華僑大學(xué)碩士學(xué)位論文宗教團(tuán)體財(cái)產(chǎn)問(wèn)題研究姓名劉玉管申請(qǐng)學(xué)位級(jí)別碩士專業(yè)法學(xué)民商法學(xué)指導(dǎo)教師張國(guó)安20080501中文摘要4教團(tuán)體財(cái)產(chǎn)處分問(wèn)題。主要依據(jù)實(shí)際調(diào)查資料，剖析宗教團(tuán)體財(cái)產(chǎn)處分的具體構(gòu)成，指出宗教團(tuán)體財(cái)產(chǎn)處分問(wèn)題的實(shí)質(zhì)。第二章主要介紹了宗教團(tuán)體財(cái)產(chǎn)問(wèn)題的理論基礎(chǔ)。政教分離和宗教信仰自由是研究宗教團(tuán)體財(cái)產(chǎn)問(wèn)題必須堅(jiān)持的原則，宗教團(tuán)體財(cái)產(chǎn)權(quán)理論和宗教團(tuán)體法人理論是研究宗教團(tuán)體財(cái)產(chǎn)問(wèn)題的兩個(gè)理論基礎(chǔ)。第三章探討了國(guó)外治理宗教團(tuán)體財(cái)產(chǎn)問(wèn)題的立法經(jīng)驗(yàn)和我國(guó)有關(guān)宗教團(tuán)體財(cái)產(chǎn)問(wèn)題的立法現(xiàn)狀。主要介紹了日本國(guó)宗教法人法和美國(guó)非營(yíng)利法人示范法的立法經(jīng)驗(yàn)，闡述了我國(guó)的政策和立法現(xiàn)狀。第四章提出解決宗教團(tuán)體財(cái)產(chǎn)問(wèn)題的四個(gè)具體建議。主要就宗教團(tuán)體活動(dòng)場(chǎng)所用益權(quán)問(wèn)題及登記制度、宗教團(tuán)體受贈(zèng)問(wèn)題及我國(guó)宗教慈善事業(yè)制度之建構(gòu)、宗教團(tuán)體財(cái)產(chǎn)管理方式的規(guī)范制約、民間信仰活動(dòng)場(chǎng)所的規(guī)范和治理等進(jìn)行論述。【關(guān)鍵詞】宗教財(cái)產(chǎn)法人制度財(cái)產(chǎn)權(quán)制度建構(gòu)

簡(jiǎn)介：華東師范大學(xué)碩士學(xué)位論文試析公元前六世紀(jì)雅典政治變革中的宗教因素姓名楊陸鋒申請(qǐng)學(xué)位級(jí)別碩士專業(yè)世界史指導(dǎo)教師吳曉群20080501試析公元前六世紀(jì)雅典政治變革中的宗教因素ABSTRACTTHISTHESISMAINLYDISCUSSESTHESPECIFICPERFORMANCESOFRELIGIOUSFACTORSINATHENIANPOLITICALCHANGESINTHESIXTHCENTURYBC，ANDITSINFLUENCEONPOLITICSINANCIENTGREECE，POLITICSANDRELIGIONWERENOTSEPARATEDANDTHEYINTEGRATEDWITHEACHOTHERINAUNIQUEWAYTHEREFORE，INORDERTOUNDERSTANDTHEATHENIANPOLITICSINTHE6THCENTURYBC，WEMUSTGRASPTHISSPECIALSOCIALCULTURALSYSTEMDIGGINGDEEPLYTHEFORMSANDFUNCTIONSOFTHERELIGIOUSFACTORSINTHEPOLITICSOFPOLISTHROUGHTHEREHABILITATIONOFTHESERELIGIOUSFACTORS，WECARLUNDERSTANDTHESEPOLITICALCHANGESINTHISPERIODANDTHEBEHAVIORSOFTHESEPOLITICIANSWHOAREINTHECENTREOFTHESECHANGESBETTERTHISTHESISCONCENTRATESONRESOLVINGTHETWOPROBLEMSFIRST，WHICHRELIGIOUSFACTORSDIDTHEPOLITICIANSUSE，WHATFEATURESMADETHEMCANBEUSED，ANDHOWTOUSESECOND，WHATWASTHEGOALTHATMADETHEPOLITICIANSUSERELIGIONASAPOLITICALTOOLTHISPAPERISSTRUCTUREDASFOLLOWSTHEPREFACEINTRODUCESTHESITUATIONOFCLOSELYRELATEDACADEMICRESEARCHESATHOMEANDABROAD，ASWELLASTHISSTUDYSMETHODOLOGYMEANWHILETHEMAINISSUESOFTHISTHESISAREILLUMINATEDBRIEFLYINTHISPARTCHAPTERIANALYSESTHERELIGIOUSFACTORSINSOLON’SREFORMINTHISCHAPTERITISDEMONSTRATEDTHATSOLON’SCOMINGTOPOWERTHEMENTALITYOFTHEPEOPLEBEFOREREFORMANDTHELAWSALLTHESEARESUBJECTTOTHEIMPACTOFRELIGIOUSFACTORSACCORDINGTOTHIS，WECANMAKETHECONCLUSIONTHATSOLONFOLLOWEDANDMANIPULATEDSOMERELIGIOUSFACTORSSUCHASTHECONCEPTOF”KING”，THEPURIFICATIONANDTHETRADITIONALFESTIVECEREMONY，ANDTHESEMANIPULATIONSIMPELLEDTHEREFORMPOWERFULLYANDSUSPENDEDTHEINTERNALCHAOSOFPOLIS，CHAPTERLLINTERPRETSTHE”RETURNOFPEISISTRATOS”勰ARITUALIZEDINCIDENTFORTHEPURPOSEOFPOLITICSTHISCHAPTERINDICATESTHATPEISISTRATOSUSEDTHEPANATHENAEATOLEGITIMIZEHISRESTORATIONOFTYRANNY。INADDITIONTHECHAPTERALSODEMONSTRATESTHEEFFECTOFMYTHINTHEGREEKREALLIFECHAPTERLIIFOCUSESONTHECONTRADICTIONSAPPEARINGINTHEREALUSEOFRELIGIONASAPOLITICALT001IN”HIPPIAS’DOWNFALL”，THEATTITUDESOFPIETYANDPROFANITYTOWARDSPANATHENIANFESTIVALANDDELPHIEXISTEDCONTRADICTEDLY；INTHEREFORMOFCLEISTHENES，THEREWEREALSOCONFLICTSBETWEENTHEORIGINALPURPOSEOFTHEMANIPULATIONOFRELIGIONⅡ

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：新疆師范大學(xué)碩士學(xué)位論文現(xiàn)代民間類宗教團(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

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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：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

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簡(jiǎn)介：湖南大學(xué)碩士學(xué)位論文基督教的宗教情感私人化對(duì)西方法律信仰的影響姓名楊人申請(qǐng)學(xué)位級(jí)別碩士專業(yè)法學(xué)理論指導(dǎo)教師高中20091020

簡(jiǎn)介：IMLJLPLRRRRLFMILLLRFLLLIJIFLFL0Y1529317匿中央民族大學(xué)碩士學(xué)位論文論宗教信仰自由的憲政保護(hù)姓名指導(dǎo)教師院系部所專業(yè)完成日期任曉莉蘇欽法學(xué)院憲法與行政法學(xué)2009年4月人攻擊我國(guó)人權(quán)狀況的問(wèn)題之一。因此，在理論上對(duì)我國(guó)如何保護(hù)宗教信仰自由進(jìn)行探討具有很強(qiáng)的現(xiàn)實(shí)意義。此外，宗教信仰自由作為人權(quán)體系中不可分割的重要組成部分，是人權(quán)產(chǎn)生的思想淵源，而且在西方憲政發(fā)展過(guò)程中也曾起著決定性的作用。因此，對(duì)宗教信仰自由保護(hù)問(wèn)題做深入研究也具有很強(qiáng)的理論意義。目前，雖然我國(guó)對(duì)宗教信仰問(wèn)題較早就展開(kāi)積極探討，如從宗教學(xué)的角度提出宗教信仰自由保護(hù)的問(wèn)題；通過(guò)宗教立法來(lái)保護(hù)公民的宗教信仰自由；將宗教信仰自由作為一項(xiàng)公民的基本權(quán)利從憲法的角度進(jìn)行了相關(guān)的研究；宗教信仰自由保護(hù)的問(wèn)題越來(lái)越受到學(xué)界的重視，已不再將其局限于作為保護(hù)少數(shù)民族權(quán)利的一部分加以研究，逐漸從人權(quán)的角度對(duì)宗教信仰自由保護(hù)加以研究，但是對(duì)國(guó)外相關(guān)問(wèn)題缺乏比較研究，而從憲政與宗教信仰自由保護(hù)的角度則更少有研究。因此，本文在已有研究成果的基礎(chǔ)上，運(yùn)用比較的研究方法，從憲政與宗教信仰自由的基本理論及關(guān)系的角度入手，介紹國(guó)外保護(hù)宗教信仰自由的相關(guān)情況并借鑒其有益經(jīng)驗(yàn)，提出在完善憲政制度的保障下公民宗教信仰自由才能得到充分實(shí)現(xiàn)的觀點(diǎn)，以期不斷完善我國(guó)的憲政并充分實(shí)現(xiàn)公民的宗教信仰自由，為公民宗教信仰自由保護(hù)提供新的研究視角，以拋磚引玉。文章主要分為四部分第一部分對(duì)憲政與宗教信仰自由的基本概念和二者的關(guān)系進(jìn)行了分析。第二部分對(duì)世界一些主要國(guó)家和國(guó)際社會(huì)在立法及實(shí)踐中如何

簡(jiǎn)介：分類號(hào)G400141071006111160滾孝夫海碩士學(xué)位論文蔡元培美育代宗教說(shuō)及當(dāng)代意義導(dǎo)師姓名職稱申請(qǐng)學(xué)位級(jí)別論文提交日期學(xué)位授予單位劉楊李剛教授答辯委員會(huì)主席廉永杰學(xué)位論文評(píng)閱人段建海丁永剛ABSTRACTTHECOREOFMODERNIZATIONISMODERNIZINGPEOPLEINTHEMODEMSOCIETY，THEPEOPLE’SMODERNIZATIONISTOTRAINQUALIFIEDCITIZENSATPRESENT，CHINAISAMODEMCOUNTRYWHICHTHELEVELOFMODERNIZATIONHASBEENGREATLYIMPROVEDINTRANSITIONALPERIODBUTITHASTOBEENHANCEDWHICHUNSATISFIEDUSINTHEEDUCATIONOFCITIZENSTHEIDEAOFAESTHETICEDUCATIONTHATRAISEDBYMRCAIYUANPEIGIVESUSANEWPERSPECTIVEOFCIVICEDUCATIONTHEPAPERISDIVIDEDINTOFOURPARTSTOSTUDYTHEPROBLEMTHEISSUESOFCAIYUANPEIAESTHETICTHOUGHTINORDERTOSTARTOURSTUDYWEDISCUSSEDTHEORIGIN，F(xiàn)ORMATIONANDTHEORETICALSYSTEMOFTHEAESTHETICTHOUGHTPROPOSEDBYCAIYUANPEIWESTARTEDTOANALYZETHENECESSITY，POSSIBILITY，DETAILSANDSIGNIFICANCEOFTHEAESTHETICTHOUGHTFROMTHETHEORYATTHATTIMETHENWCPROPOSEDTHESIMILARBACKGROUNDANDPOSSIBILITYINRESOLVINGCONTEMPORARYISSUESFORFURTHERWEEXPLAINEDTHESCOPEANDAPPROACHOFIMPLEMENTATIONFORFURTHERSTUDYWECONSTRUCTEDANEWWAYTOTRAINTHECITIZENSFROMTWOASPECTSWHICHARETHERELATIONSHIPBETWEENAESTHETICANDCIVICEDUCATIONANDTHEIMPLEMENTATIONOFCIVICEDUCATIONTHESTUDYISBASEDONTHEIDEAOFAESTHETICEDUCATIONPROPOSEDBYCAIYUANPEIKEYWORDSCAIYUANPEI；CIVICEDUCATIOMAESTHETICTHOUGHTINSTEADOFARELIGION