簡(jiǎn)介：上海交通大學(xué)碩士學(xué)位論文突發(fā)群體事件應(yīng)急管理基于宗教問(wèn)題引致的集群攻擊行為研究姓名陳凱申請(qǐng)學(xué)位級(jí)別碩士專(zhuān)業(yè)公共管理指導(dǎo)教師劉霞20090530上海交通大學(xué)MPA學(xué)位論文突發(fā)群體事件應(yīng)急管理基于宗教問(wèn)題引致的集群攻擊行為研究II的內(nèi)涵進(jìn)行界定第二章對(duì)宗教問(wèn)題引致的集群攻擊行為的特征及其變化趨勢(shì)進(jìn)行理論分析第三章選擇國(guó)內(nèi)外的典型案例進(jìn)行深度剖析第四章宗教問(wèn)題引致的集群攻擊行為的原因分析第五章對(duì)宗教問(wèn)題引致的群體性的應(yīng)急對(duì)策進(jìn)行研究提出一些相應(yīng)的建議關(guān)鍵詞宗教問(wèn)題群體性事件集群攻擊行為應(yīng)急管理研究

簡(jiǎn)介：汕頭大學(xué)碩士學(xué)位論文題目論我國(guó)保護(hù)宗教信仰自由法律制度的發(fā)展與完善姓名黃沛景申請(qǐng)學(xué)位級(jí)別碩士專(zhuān)業(yè)行政管理指導(dǎo)教師曹培2010IIABSTRACTNOWADAYSCHINAHASLAIDMEMEEMPHASISONTHEFREEDOMOFRELIGIOUSBELIEFSINCETHEREFMOPENINGUPITSGRADUALENTRYINTOTHEWHOLEWLDASSOONASTHEPEOPLESREPUBLICOFCHINAWASFOUNDEDCITIZEN’SRIGHTTOTHEFREEDOMOFRELIGIOUSBELIEFHASBEENCLEARLYDEFINEDINTHECONSTITUTIONAPARTFROMTHISHOWEVERNOANYOTHERRELIGIOUSPROTECTIONLAWSCANBEFOUNDSOFALONGTIMERELIGIOUSBEHAVIHASBEENADJUSTEDONTHEBASEOFTHEPARTY’SPOLICIESAFTERCHINESEREFMOPENINGUPESPECIALLYINTHENIIESOFLASTCENTURYRELIGIOUSLEGISLATIONHASMUSHROOMEDINALLPARTSOFTHECOUNTRYREGULATIONONRELIGIOUSAFFAIRSWHICHCAMEINTOEXISTENCEIN2004INDICATESGREATPROGRESSOFCHINA’SRELIGIOUSLEGISLATIONSOFARALMOSTEVERYPROVINCEAUTONOMOUSREGIONMUNICIPALITYHAVEHADTHEIROWNCOMPREHENSIVERULESTOREGULATEPROTECTPEOPLE’SRIGHTTOTHEFREEDOMOFRELIGIOUSBELIEFTHESEALLSHOWEDTHATGREATPROGRESSHASBEENMADEINCHINA’SRELIGIOUSLEGISLATIONBUTSTILLVARIOUSPROBLEMSEXISTINCURRENTLEGALSYSTEMOFRELIGIOUSBELIEFPROTECTIONFINSTANCETHEUNCLEARNESSOFCONSTITUTIONALSTATUTESABSENCEOFRELIGIOUSBASICLAWSLEADTOCONFLICTSBETWEENTHESPIRITSOFRELIGIOUSFREEDOMPROTECTIONCONSTITUTIONTHEREGULATIONSRULESWHICHAREUNDERTHELEGALHIERARCHYBESIDESISSUESLIKETHEREGISTRATIONSOCIALSERVICESOFRELIGIOUSGROUPSHAVEALSOBEENGRADUALLYINCREASINGALLOFTHESEPUTFWARDNEWREQUIREMENTSFCHINA’SLEGISLATIONJUDICIALPRACTICETHEMAINCAUSESOFTHOSEPROBLEMSINCLUDERELIGIONCOMPLEXITYPARTICULARITYBETWEENPOLITICSRELIGIONPEOPLE’STRADITIONALCONCEPTOFTHEFREEDOMOFRELIGIOUSBELIEFTOADAPTTOTHENEWSITUATIONREGULATENEWRELIGIOUSBEHAVISPROTECTCITIZEN’SFREEDOMOFRELIGIOUSBELIEFMEEFFECTIVELYREGULATIONRULESOFRELIGIONFREEDOMSHOULDBEIMPROVEDINADDITIONMEEFFTSHOULDBEPUTTORELEASEBASICLAWSOFRELIGIONSOTHATOTHERSTATUTESRULESCANBEIMPROVEDWITHINSTRONGFOUNDATIONINDERTOBUILDUPVALUABLEEXPERIENCEASSETFISSUINGRELIGIOUSBASICLAWEACHPLACESHOULDKEEPTAKINGINNOVATIVELEGISLATIONSPIRITTOPRACTICERELIGIOUSLEGISLATIONIMPROVEMENTINBOTHTHESUBSTANTIVELAWTHEPROCEDURALLAWSHOULDBEMADETOPROVIDEFEASIBLERELIEFAPPROACHESTOHELPCITIZENPROTECTTHEIRFREEDOMOFRELIGIOUSBELIEFKEYWDSFREEDOMOFRELIGIOUSBELIEFRELIGIOUSLEGISLATIONRELIGIOUSBASICLAW

簡(jiǎn)介：中南民族大學(xué)碩士學(xué)位論文我國(guó)公民宗教信仰自由權(quán)問(wèn)題研究姓名朱丹申請(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)教師曾憲義20090527我國(guó)公民宗教信仰自由權(quán)問(wèn)題研究IIABSTRACTTHEFREEDOMOFRELIGIOUSBELIEFREFERSTOAKINDOFCIVILFREEDOMOFBELIEVINGINCERTAINRELIGIONPRACTICEITVOLUNTARILYACCDINGTOTHEIRINNERFAITHITISABUNDLEOFRIGHTSCONSISTEDOFRELIGIOUSFREEDOMRELIGIOUSBEHAVIFREEDOMTHEFMERISANABSOLUTERIGHTWHICHISINVIOLABLEWHILETHELATTERSHOULDBERESTRICTEDBYTHELAWSTHEFREEDOMOFRELIGIOUSBELIEFTHEETICALLYHASROOTSINTHERIGHTOFFREEDOMRELIGIOUSTOLERATIONSEPARATIONOFCHURCHSTATEBELONGINGTOCIVILFUNDAMENTALRIGHTSBACKGROUNDRIGHTSRESTRICTEDRIGHTSINACTERWHICHISGENEROUSPERSONALENACTEDEASILYINFRINGEDEVERYSTATEHASINCPATEDFREEDOMOFRELIGIOUSBELIEFINTOITSCONSTITUTIONTOPROMOTEPOSITIVEINTERACTIONBETWEENTHEMITHASTHECONSTITUTIONALVALUEOFREALIZINGCIVILLIBERTYMAINTAININGSOCIALSTABILITYPROMOTINGDEMOCRACYINLEGALSYSTEMCONSTRUCTIONOFACOUNTRYTHISTHESISISCOMPOSEDOFFOURPARTSTHEFIRSTPARTGIVESABRIEFINTRODUCTIONOFTHERIGHTOFFREEDOMOFRELIGIOUSBELIEFWHICHMAKESUSHAVEAGENERALIDEAOFITBECAUSETHERIGHTOFFREEDOMOFRELIGIOUSBELIEFISANIMPTANTPARTOFBASICHUMANRIGHTSWHICHISVALIDATEDBYALOTOFINTERNATIONALTREATIESCONSTITUTIONOFEVERYDEMOCRATICSTATETHESECONDPARTDISCUSSESSOCIALHISTICALROOTOFTHERIGHTOFFREEDOMOFRELIGIOUSBELIEFITSCONSTITUTIONALSIGNIFICANCERELIGIONISASPECIALSOCIALPHENOMENONWITHSOMEPOSITIVEFUNCTIONSWHICHHASBEENEXISTINGINHUMANSOCIETYFALONGTIMETHEPRODUCTIONDEVELOPMENTCURRENTEXISTENCEOFRELIGIONHAVESTRONGPRACTICALSIGNIFICANCEPROFOUNDHISTICALCULTURALBACKGROUNDTHEFREEDOMOFRELIGIOUSBELIEFISAFUNDAMENTALRIGHTOFCITIZENSWHICHISDECIDEDBYITSSOCIALSTATUSTHETHIRDPARTISDEVOTEDTOTHESITUATIONOFFREEDOMOFRELIGIOUSBELIEFTHEEXISTENTPROBLEMSTHECAUSESOFTHEPROBLEMSATTHEPRESENTSTAGEINCHINAITFIRSTLYANALYZESOURCOUNTRY’SCURRENTPROBLEMSINTHEASPECTOFLEGALSAFEGUARDOFLIBERTYOFRELIGIOUSBELIEFASWELLASGANIZATIONALINTERNALPROBLEMSITALSOMAKESANANALYSISOFTHEACTERISTICSOFFREEDOMOFRELIGIOUSBELIEFFURTHEREXPLESTHECAUSESOFTHESEACTERISTICSTHEFOURTHPARTPROBESINTOHOWTOPERFECTTHECONSTITUTIONLEGALPROTECTIONREGARDINGTHEFREEDOMOFRELIGIOUSBELIEFITPOINTSOUTOURCOUNTRYSHOULDPERFECTTHELEGALPROTECTIONOFFREEDOMOFRELIGIOUSBELIEFONTHEBASISOFFOLLOWINGPRINCIPLESOF

簡(jiǎn)介：山東大學(xué)碩士學(xué)位論文宗教自由之研究兼論宗教信仰自由姓名周風(fēng)申請(qǐng)學(xué)位級(jí)別碩士專(zhuān)業(yè)法律指導(dǎo)教師柳硯濤20090310山東大學(xué)碩士學(xué)位論文宗教自由與近代歐洲的各種自由得以成長(zhǎng)。宗教自由自由乃至的發(fā)展是從意志自由走向行動(dòng)自由，從古代人的自由走向現(xiàn)代人的自由。資產(chǎn)階級(jí)在提倡人的自由解放的同時(shí)，大力提倡宗教自由，資產(chǎn)階級(jí)憲法把宗教自由作為公民首要的權(quán)利在憲法中確立下來(lái)。本文認(rèn)為，信仰宗教的相關(guān)活動(dòng)，根據(jù)與其宗教信仰的關(guān)聯(lián)或緊密程度，可以大體上分為三類(lèi)一是直接對(duì)超自然力量的崇拜活動(dòng)，這類(lèi)活動(dòng)完全依據(jù)教規(guī)教義進(jìn)行，是一種純宗教活動(dòng)；二是教會(huì)為維持其宗教活動(dòng)和發(fā)揚(yáng)宗教中美好因素，在社會(huì)中進(jìn)行的一些活動(dòng)三是宗教徒將宗教信仰中的某些要理融會(huì)于工作、學(xué)習(xí)和生活各項(xiàng)實(shí)踐中。宗教自由內(nèi)涵的闡釋?xiě)?yīng)秉持宗教信行一體立場(chǎng)，以宗教信仰的選擇自由為起點(diǎn)，著眼上述三類(lèi)活動(dòng)，結(jié)合各教實(shí)際情況來(lái)進(jìn)行。對(duì)于宗教自由的限制，不能涇渭分明地割裂內(nèi)在信仰與外在行為，應(yīng)該充分考慮宗教自由少數(shù)保護(hù)的特性以及國(guó)家對(duì)宗教自由的尊重義務(wù)，根據(jù)上述三類(lèi)宗教活動(dòng)消極面向與積極面向的不同，特別是關(guān)涉私域或公域的不同，予以恰切的類(lèi)型化。本文認(rèn)為，我國(guó)“信教自由“概念是典型的西方舶來(lái)品。因應(yīng)信教自由的思想脈絡(luò)，我國(guó)憲法第36條創(chuàng)制了一個(gè)有瑕疵的法律概念“宗教信仰自由”?！白诮绦叛觥痹诂F(xiàn)代漢語(yǔ)中，只應(yīng)理解成一個(gè)名詞性詞組。在中國(guó)語(yǔ)境把“宗教信仰“理解成一個(gè)動(dòng)詞、理解為一種行為概念，不符合現(xiàn)代漢語(yǔ)語(yǔ)法。從內(nèi)容上看，宗教信仰自由僅只強(qiáng)調(diào)了公民有宗教信仰的選擇自由。我國(guó)憲法第36條對(duì)宗教活動(dòng)自由有諸多“憲法限制’’，政府同宗教界之間的默契，更是對(duì)宗教活動(dòng)自由的“超憲法限制艿。但憲法第36條區(qū)分了宗教信仰的選擇自由與宗教行為自由，本文認(rèn)為，憲法第36條即宗教自由條款。對(duì)宗教信仰寬容，對(duì)宗教活動(dòng)管理嚴(yán)格，是中國(guó)歷代宗教政策的主要特征，“宗教信仰自由“概念，更多反映出中國(guó)傳統(tǒng)政治文化的深層次內(nèi)涵和中國(guó)歷史上政教關(guān)系的特色。關(guān)鍵詞宗教宗教自由宗教信仰自由凰亂9舛T礦礦石伽≥口石伶玨。2

簡(jiǎn)介：揚(yáng)州大學(xué)碩士學(xué)位論文從揚(yáng)州宗教管理狀況看宗教管理模式的創(chuàng)新姓名陳德勇申請(qǐng)學(xué)位級(jí)別碩士專(zhuān)業(yè)公共管理指導(dǎo)教師凌國(guó)順20091205ABSTRACTETHNICANDRELIGIOUSAFFAIRSARENOTATALLOFLITTLEIMPORTANCETHEREAREMORETHAN100MILLIONPEOPLEWHOHAVERELIGIOUSBELIEFINOURCOUNTRYHOWTOGUARANTEETHEIRRIGHTSOFFREEDOMOFRELIGIOUSBELIEFANDHOWTOLETTHEMMAKECONSTRUCTIVEEFFORTSINTHEBUILDINGOFSOCIALISTHARMONIOUSSOCIETYAREIMPORTANTOBJECTIVESOFGOVERNINGRELIGIOUSAFFAIRSTHEMOSTIMPORTANTTASKOFGOVERNINGRELIGIOUSAFFAIRSINOURCOUNTRYINTHECOMINGPERIOD，ISTOMEETWITHTHEREQUIREMENTSOFGOVERNINGTHECOUNTRYBYLAWANDBRINGABOUTAFUNDAMENTALTURNFORTHEMODELOFGOVERNINGRELIGIOUSAFFAIRS，THATISFROMGOVERNINGBYPOLICYTOGOVERNINGBYBOTHPOLICYANDLAWEQUALLYSO，ITISOFGREATIMPORTANCETOSEARCHTHEWAYSTOIMPROVELAWMAKINGOFRELIGIOUSAFFAIRS，ANDTOPROVIDELEGALBASISFORTHERELIGIOUSCIRCLESTOCARRYOUTEFFORTSTOSERVESOCIETYTHETHESISTAKESDOCUMENTARYRESEARCHMETHODANDALSOUNITESTHEORYWITHPRACTICE，HASALOTOFDOCUMENTRETRIEVALINTHELATESTBRILLIANTEXPOSITIONBYEXPERTSHOMEANDABROAD，STANDSONTHESHOULDERSOFPREDECESSORS，LINKSCLOSELYWITHTHEACTUALSITUATIONOFYANGZHOURELIGION，LISTSTHEGREATACHIEVEMENTSBYYANGZHOURELIGIONINRECENTYEARS，SUMMARIZESTHEMAINPROBLEMSOFYANGZHOURELIGIONFORTHEFIRSTTIMEYANGZHOURELIGIONISAEPITOMEOFCHINARELIGIONTODAYLAST，THETHESISPROCEEDSFROMTHEANGLEOFIMPROVINGRELIGIOUSLAWMAKINGANDSTRENGTHENINGRELIGIOUSLAWENFORCEMENT，PROBESINTOTHEQUESTIONINEIGHTDIFFERENTASPECTS，TRYINGTOBRINGFORTHNEWIDEASINRELIGIOUSAFFAIRSGOVERNINGMODELS，EMPHASIZINGGOVEMINGBYLAWANDBRINGTHEPOSITIVEROLLBYPEOPLEINRELIGIOUSCONSCIENCEINTOFULLPLAYKEYWORDSRELIGIOUSAFFAIRSGOVERNINGMODELSFREEDOMOFRELIGIOUSBELIEFLAWMAKINGLAWENFORCEMENT

簡(jiǎn)介：貴州大學(xué)2010屆碩士研究生學(xué)位論文宗教發(fā)展新趨勢(shì)下提升宗教事務(wù)管理能力的對(duì)策研究學(xué)科專(zhuān)業(yè)公共管理（MPA）研究方向公共經(jīng)濟(jì)管理導(dǎo)師任敏（副教授）研究生李凌燕中國(guó)﹒﹒﹒﹒貴州﹒﹒﹒﹒貴陽(yáng)2010年12月分類(lèi)號(hào)1204論文編號(hào)2008490100047密級(jí)公開(kāi)II323管理體制機(jī)制不順2033存在問(wèn)題的原因探析21331社會(huì)轉(zhuǎn)型使原有宗教事務(wù)管理體制不能適應(yīng)時(shí)代發(fā)展要求21332管理理念滯后導(dǎo)致政府宗教事務(wù)管理失當(dāng)22333權(quán)責(zé)不清致使政府宗教事務(wù)管理不規(guī)范23334管理對(duì)象的特殊復(fù)雜性增加了政府有效管理的難度24第4章提升政府對(duì)宗教事務(wù)管理能力的對(duì)策建議2541加強(qiáng)對(duì)宗教事務(wù)管理的理論研究2542加快宗教立法步伐2643改進(jìn)宗教事務(wù)管理模式28431建立健全宗教工作綜合機(jī)制28432加強(qiáng)宗教事務(wù)管理組織自身建設(shè)29433構(gòu)建管理宗教組織新模式3044提高宗教組織社會(huì)自治能力和水平30結(jié)語(yǔ)31致謝32參考文獻(xiàn)33附錄35原創(chuàng)性聲明36

簡(jiǎn)介：內(nèi)蒙古師范大學(xué)碩士學(xué)位論文涼州會(huì)談對(duì)元代宗教政策的影響姓名張青申請(qǐng)學(xué)位級(jí)別碩士專(zhuān)業(yè)宗教學(xué)指導(dǎo)教師巴孟和20100304內(nèi)蒙古師范大學(xué)碩士學(xué)位論文ABSTRACTMANYEXPERTSANDSCHOLARSGENERALLYBELIEVETHATTHEEARLIESTCONTACTWITHTHEMONGOLIANANDTIBETANFROMTHEYUANDYNASTYBEGANATTHATTIMEINFACT，THEMONGOLIANANDTIBETANINTHEHISTORYOFPOLITICAL，ECONOMIC，ANDCULTURALEXCHANGESANDOTHERASPECTSOFMONGOLIAFROMTHE1247PRINCEGODAN，ANDLEADEROFTIBETANBUDDHISMSAKYAPANDITALIANGZHOUTHETALKSBEGANTHEMEETINGNOTONLYINTHEHISTORYOFTHEMONGOLIANANDTIBETANFARREACHING，BUTALSOINTHEHISTORYOFCHINAWASAHISTORICMEETINGITISTHISMEETINGHASBECOMEAMILESTONEINCONTACTWITHBUDDHISMINMONGOLIAAFTERTHEYUANDYNASTYTOTHEMONGOLRULERKUBLAIKHANLEDTOTHEVENERATIONOFTIBETANBUDDHISMAREADDEDTOMAKEITASPECIALSTATUSINTHEOVERWEENINGTHISARTICLE，F(xiàn)ROMARELIGIOUSPERSPECTIVELIANGZHOUTALKSONTHEYUANDYNASTY’SPOLITICAL，ECONOMIC，RELIGIOUSASPECTSOFTHEIMPORTANTIMPACTTHENEGATIVEIMPACTOFITSNEGATIVEEVENTUALLYLEDTOTHEDECLINEOFTHEYUANDYNASTYTHEINCREASINGNATIONALSTRENGTHKEYWORDSTIBETANBUDDHISM，LIANGZHOUMEETING，YUAN，IMPACT

簡(jiǎn)介：浙江師范大學(xué)碩士學(xué)位論文穆斯林中學(xué)生的宗教性結(jié)構(gòu)與測(cè)量姓名尚艷娜申請(qǐng)學(xué)位級(jí)別碩士專(zhuān)業(yè)課程與教學(xué)論（心理健康教育）指導(dǎo)教師陳永勝20090410關(guān)系數(shù)為O718，其效標(biāo)效度較高；總量表的內(nèi)部一致性系數(shù)為0866，兩周后的重測(cè)相關(guān)系數(shù)為O882，提示穆斯林中學(xué)生宗教性量表的信度指標(biāo)比較理想。3本研究在一定范圍內(nèi)建立了常模標(biāo)準(zhǔn)。采用以平均分為50、標(biāo)準(zhǔn)差為L(zhǎng)O的丁分?jǐn)?shù)，將平均數(shù)以上1個(gè)標(biāo)準(zhǔn)差即丁分?jǐn)?shù)大于60界定為穆斯林中學(xué)生宗教性高分者，平均數(shù)以下1個(gè)標(biāo)準(zhǔn)差即R分?jǐn)?shù)小于40界定為穆斯林中學(xué)生宗教性低分者。并對(duì)高低分組的典型特征進(jìn)行了描述和解釋。4穆斯林中學(xué)生宗教性量表的實(shí)測(cè)結(jié)果表明，穆斯林中學(xué)生宗教性得分呈偏上水平，總量表平均分為4450，其它分量表最低分為4400，各個(gè)維度所表現(xiàn)出來(lái)的高低順序依次為真主信仰價(jià)值追求制度性參與神秘體驗(yàn)。穆斯林中學(xué)生的宗教性在性別、年級(jí)上存在顯著差異；年級(jí)和是否獨(dú)生子女之間存在顯著的交互作用。性別女、年級(jí)高、年級(jí)初～、年級(jí)初三以及入教時(shí)間出生即是對(duì)宗教性具有預(yù)測(cè)作用，其中尤以入教時(shí)間出生即是的預(yù)測(cè)力更為明顯。5本研究在心理健康教育方面的啟示在于將穆斯林中學(xué)生宗教性量表應(yīng)用于穆斯林中學(xué)生的心理咨詢實(shí)踐，可有效地解決在該領(lǐng)域缺乏中國(guó)化測(cè)量工具的難題；按照穆斯林中學(xué)生宗教性的特點(diǎn)及影響因素進(jìn)行疏導(dǎo)幫助，可在一定程度上滿足這部分學(xué)生的特殊心理需要；在心理健康教育中準(zhǔn)確把握穆斯林中學(xué)生的人格特點(diǎn)，可積極促進(jìn)信教學(xué)生與不信教學(xué)生的人際交往及和諧校園建設(shè)。關(guān)鍵詞穆斯林中學(xué)生；宗教性；真主信仰；神秘體驗(yàn)；價(jià)值追求；制度性參與II

簡(jiǎn)介：英國(guó)憲政建立的宗教原因研究學(xué)位論文完成日期指導(dǎo)教師簽字答辯委員會(huì)成員簽字獨(dú)創(chuàng)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)行的研究工作及取得的研究成果。據(jù)我所知，除了文中特別加以標(biāo)注和致謝的地方外，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，也不包含未獲得逵墊遺查甚絲噩星簽別豈明的奎攔亙窒2或其他教育機(jī)構(gòu)的學(xué)位或證書(shū)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)明并表示謝意。學(xué)位論文儲(chǔ)簽名同去簽字嗍2。／O年占月【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學(xué)校有關(guān)保留、使用學(xué)位論文的規(guī)定，有權(quán)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)印件和磁盤(pán)，允許論文被查閱和借閱。本人授權(quán)學(xué)?？梢詫W(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、匯編學(xué)位論文。同時(shí)授權(quán)中國(guó)科學(xué)技術(shù)信息研究所將本學(xué)位論文收錄到日同名導(dǎo)師簽字髫證狠簽字日期Z。廠。年F月7日

簡(jiǎn)介：山東師范大學(xué)碩士學(xué)位論文當(dāng)前快速傳播的農(nóng)村宗教問(wèn)題研究以山東省蒼山縣為例姓名趙延?xùn)|申請(qǐng)學(xué)位級(jí)別碩士專(zhuān)業(yè)馬克思主義基本原理指導(dǎo)教師張福記20090602山東師范大學(xué)碩上學(xué)位論文層組織管理社會(huì)事務(wù)的能力；夯實(shí)提高農(nóng)民的經(jīng)濟(jì)基礎(chǔ)，切實(shí)提高農(nóng)民收入，推動(dòng)農(nóng)村經(jīng)濟(jì)社會(huì)全面協(xié)調(diào)可持續(xù)發(fā)展；創(chuàng)建農(nóng)民的文化生活，堅(jiān)持用社會(huì)主義先進(jìn)文化占領(lǐng)農(nóng)村陣地，滿足農(nóng)民日益增長(zhǎng)的精神文化需求，提高農(nóng)民思想道德素質(zhì)。4【關(guān)鍵詞】農(nóng)村宗教特點(diǎn)社會(huì)主義新農(nóng)村影響協(xié)調(diào)發(fā)展【索引號(hào)】B911

簡(jiǎn)介：IS149N52010年度在職人員申請(qǐng)碩士專(zhuān)業(yè)學(xué)位論文學(xué)校代碼10269學(xué)號(hào)62070116093季震印箢天擎青浦區(qū)宗教事務(wù)管理模式研究院系公基筐理堂院類(lèi)別公基筐理亟領(lǐng)域公基筐理亟指導(dǎo)教師陵愛(ài)堊副教援申請(qǐng)人諸揖左2010年1O月完成2010’PROFESSIONALMASTER’SDEGREETHESISUNIVERSITYCODE10269GRADUATECODE62070116093EASTCHINANORMALUNIVERSITYANALYSISOFADMINISTRATIONALSYSTEMOFQINGPUDISTRICTRELIGIOUSAFFAIRSSCHOOLMAJORSCHOOLOFPUBLICADMINISTRATIONMASTEROFPUBLICADMINISTRATIONDIRECTIONMASTEROFPUBLICADMINISTRATIONTUTORGRADUATEZHUFUXIANCOMPLETEDOCTOBER2010

簡(jiǎn)介：分類(lèi)號(hào)C957學(xué)校代碼10129UDC323學(xué)號(hào)08212028城市民族宗教工作研究以呼和浩特市回民區(qū)為例THESTUDYOFURBANETHNICRELIGIONWORKCASESTUDYFORTHEHUINATIONALITYINHOHHOT申請(qǐng)人李軼群學(xué)科門(mén)類(lèi)法學(xué)學(xué)科專(zhuān)業(yè)馬克思主義基本原理研究方向馬克思主義基本理論與民族區(qū)域發(fā)展指導(dǎo)教師張銀花副教授論文提交日期二〇一一年六月THESTUDYOFURBANETHNICRELIGIONWORKCASESTUDYFORTHEHUINATIONALITYINHOHHOTABSTRACTALONGWITHTHERAPIDSPREADOFURBANIZATIONANDINCREASINGTHESCALEOFDEVELOPMENT,GOVERNMENTSATALLLEVELSAREMAKINGGREATEREFFORTSTOURBANMANAGEMENTANDCONSTRUCTIONHOWEVER,THEGROWINGPROPORTIONOFMINORITYPEOPLEINTHESOCIETYPOSESGREATTHREATTOURBANMINORITYRELIGIOUSWORKOFALLLEVELSOFGOVERNMENTS,ANDISBECOMINGABASICINGREDIENTOFOURCENTRALTASKCONCERNINGTHENATIONALITIESCHINAISAMULTIETHNICCOUNTRY,INWHICHEACHINDIVIDUALNATIONALITYHASITSOWNBELIEFSSINCETHEFOUNDINGOFNEWCHINA,THEPARTYANDTHEGOVERNMENTHASPAIDMUCHATTENTIONTODEALINGWITHDIFFERENTRELIGIOUSBELIEFSFORVARIANTNATIONALITIESINTHEPROCESSOFCONSTRUCTINGSOCIALISTHARMONIOUSSOCIETY,THEWORKOFURBANETHNICMINORITIESANDRELIGIONSGREATLYCONCERNSTHERELATIONSHIPBETWEENTHEPARTYANDTHEPOPULARMASSES,CONCERNSWITHPROMOTINGSOCIALISTMATERIALMEANWHILESPIRITUALCIVILIZATIONCONCERNSWITHMAINTAININGTHEUNITYOFNATIONALITIESANDTHESTABILITYOFTHESOCIETYTHISPAPERSELECTSTHETOPICOFURBANMINORITYRELIGIOUSWORK,INWHICHISYSTEMATICALLYGENERALIZETHETHEORETICALFOUNDATIONANDREALISTICSIGNIFICANCEOFSUCHWORK,ASWELLASACASESTUDYOFTHEMUSLIMREGIONINHOHHOT,INNERMONGOLIAIFULLYDEMONSTRATETHEHISTORY,THEMANNERSANDCUSTOMSOFHUINATIONALITY,ANDIALSOPRESENTANOVERVIEWOFTHEMOSQUESINTHATREGIONANDALSOTHEENDEAVORSMADETOGUARANTEETHEPLANNEDDEVELOPMENTOFETHNICWORKTHISSTUDYSEEKSTOPROVIDEACOMPREHENSIVEGUIDEFORALLLEVELSOFGOVERNMENTSINSOLVINGRELIGIOUSANDNATIONALPROBLEM,ANDTOIMPROVEANDCONSOLIDATETHEPOLICIESANDREGIMESOFRELIGIOUSBELIEFSOFURBANETHNICMINORITIESKEYWORDSURBANETHNICRELIGIONWORK；HUINATIONALITY；SUGGESTIONSDIRECTEDBYASSOCIATEPROFZHANGYINHUAAPPLICANTFORMASTERDEGREELIYIQUNBASICTENETSOFMARXISMTEACHINGANDRESEARCHINSTITUTEOFMARXISM,INNERMONGOLIAAGRICULTURALUNIVERSITY,HUHHOT010018,CHINA

簡(jiǎn)介：摘要冷戰(zhàn)結(jié)束后，民族宗教問(wèn)題成為國(guó)際政治生活中最為引人注目的現(xiàn)象之一；在民族學(xué)人類(lèi)學(xué)領(lǐng)域，民族、族群認(rèn)同的研究一直是中國(guó)學(xué)者長(zhǎng)期的研究主題；回族是中國(guó)諸多少數(shù)民族中人口較多的一個(gè)，也是較為特殊的一個(gè)，其分布范圍之廣、融入性之強(qiáng)與其強(qiáng)烈的民族認(rèn)同意識(shí)形成鮮明的對(duì)比。究其原因，本文認(rèn)為伊斯蘭教在回族民族認(rèn)同建構(gòu)與維持的過(guò)程中起著不可忽視的作用，為此，本文主要探討伊斯蘭教在構(gòu)建及維持回族民族認(rèn)同上的作用，并從兩個(gè)較新的理論角度“歷史記憶“與“邊界”對(duì)宗教與民族認(rèn)同的關(guān)系給予新的探討。本論文的結(jié)構(gòu)，包括三個(gè)部分。第一部分是緒論，主要探討宗教與民族認(rèn)同研究的背景、意義及本文的主要研究方法與技術(shù)路線。具體內(nèi)容包括六個(gè)方面的內(nèi)容一、宗教與民族認(rèn)同研究的緣起；二、宗教與民族認(rèn)同研究的意義，包括理論意義與實(shí)踐意義；三、與本論文相關(guān)的主要概念的界定；四、宗教與民族認(rèn)同研究的相關(guān)理論及文獻(xiàn)綜述；五、本論文的主要調(diào)查方法；六、本論文的技術(shù)路線。第二部分是正文，包括三章。第一章邊界宗教民族認(rèn)同，從“邊界”理論探討西安回坊回族宗教與民族認(rèn)同的關(guān)系。著重從伊斯蘭教對(duì)回族族群持續(xù)性與族際互動(dòng)的作用來(lái)反映伊斯蘭教與回族民族認(rèn)同的關(guān)系。具體來(lái)說(shuō)，伊斯蘭教中的日常禮儀、經(jīng)堂教育、典；ABSTRACTARERTHECOLDWAR，THEISSUESOFETHNICANDRELIGIOUSHASBECOMEONEOFTHEMOSTSTRIKINGPHENOMENONINTHEINTERNATIONALPOLITICALLIFE；ATTHESAMETIME，INCHINA，ETHNICIDENTITYRESEARCHISTHEMAINSUBJECTINTHEFIELDOFETHNOLOGYANDANTHROPOLOGY；FINALLY，HUIISQUITEASPECIALMINORITYWHOSEDISTRIBUTIONISLARGEWHILEINTEGRATIONANDETHNICIDENTITYISEXTREMELYSTRONGBASINGONTHEBACKGROUNDABOVE，THISARTICLEHOLDSTHEOPINIONTHATISLAMPLAYSASIGNIFICANTROLEINTHEPROCESSOFHUIIDENTITYCONSTRUCTIONANDMAINTENANCESOTHISPAPERFOCUSESONTHEFUNCTIONOFISLAMINBUILDINGANDMAINTAININGTHEHUIETHNICIDENTITYTOVERIFYTHISASSUMPTION，THISPAPERCHOOSESTWORELATIVELYNEWTHEORETICALPOINTOFVIEW一”HISTORICALMEMORY“AND“ETHNICBOUNDARY”一TODISCUSSTHERELATIONSHIPBETWEENRELIGIONANDETHNICIDENTITYTHISPAPERCONSISTSOFTHREEPARTSTHEFIRSTPARTISTHEINTRODUCTION，MAINLYDESCRIBINGTHEBACKGROUND，THESIGNIFICANCE，THEMAINRESEARCHMETHODSANDTECHNICALROUTESTHESECONDPARTISTHEBODYOFTHISPAPER，INCLUDINGTHREECHAPTERSCHAPTERI“BOUNDARIESRELIGIONETHNICIDENTITY’THISCHAPTERUSESTHETHEORYOF‘‘ETHNICBOUNDARY’TODISCUSSTHERELATIONSHIPBETWEENISLAMANDHUIIDENTITYINXI’ANTOBESPECIFIC，THEDAILYRITUALSOFISLAM，THECHURCHEDUCATION，ANDTHERELIGIOUSBASED“TEMPLENEIGHBORHOOD’’

簡(jiǎn)介：漳州師范學(xué)院碩士學(xué)位論文黨的三代領(lǐng)導(dǎo)集體關(guān)于宗教與社會(huì)主義社會(huì)相適應(yīng)問(wèn)題的探索和貢獻(xiàn)姓名吳晏強(qiáng)申請(qǐng)學(xué)位級(jí)別碩士專(zhuān)業(yè)馬克思主義中國(guó)化研究指導(dǎo)教師彭金發(fā)201106英文摘要ABSTRACTTHEPAPERHASBEENDIVIDEDINTOFOURCHAPTERSTHEINTRODUCTIONPARTEXPHFINSSOMEOFTHEMAJORPURPOSES，MEANINGANDOUTLINEOFTHEPAPERCHAPTERONEEXPLAINSTHEMARXISTTHEORYOFRELIGIONANDSOCIALRELATIONSCHAPTERTWOISMAINLYCARDINGTHETHEORETICALDEVELOPMENTOF‘‘RELIGIONANDSOCIALISM’OFTHIRDLEADINGGENERATIONCENTERED、析MHUJINTAOCHAPTERTHREEISMAINLYDISCUSSINGTHETHEORYOF“RELIGIONANDSOCIALISM”ANDTHEPOSSIBILITYOFADAPTIONWITLLSOCIALISMCHAPTERFOURISMAINLYDELIBERATINGTHECONTRIBUTIONOFMARXISMABOUTTHEADAPTIONOFRELIGIONANDSOCIALISMBYCPCKEYWORDSRELIGION；SOCIALISTICSOCIETY；ADAPTION；THIRDCOLLECTIVELEADINGGENERATIONII

簡(jiǎn)介：新疆師范大學(xué)碩士學(xué)位論文我國(guó)宗教事務(wù)管理的原則初探姓名趙黨鋒申請(qǐng)學(xué)位級(jí)別碩士專(zhuān)業(yè)宗教學(xué)專(zhuān)業(yè)指導(dǎo)教師李建生20110615IIABSTRACTMANAGEMENTOFRELIGIOUSAFFAIRSBELONGSTONATIONALADMINISTRATIONS,ANDITISANIMPORTANTPARTOFSOCIALMANAGEMENTFORAGOVERNMENTHOWTHEEFFECTIVENESSOFMANAGEMENTOFRELIGIOUSAFFAIRSWOULDDIRECTLYAFFECTTHERELATIONSHIPBETWEENTHESUBJECTANDOBJECTOFRELIGIOUSAFFAIRSMANAGEMENT,ANDULTIMATELYAFFECTTHEREALIZATIONOFACOUNTRYSNATIONALINTERESTS,SOCIALANDPUBLICINTERESTSTHEREFORE,THEACTIVITIESOFRELIGIOUSAFFAIRSMANAGEMENTMUSTBEGUIDEDBYSCIENTIFICPRINCIPLESTHISTHESISDRAWSFOLLOWINGMAINCONCLUSIONSAFTERRESEARCHINGANDEXPLORINGPRINCIPLESOFRELIGIOUSAFFAIRSMANAGEMENTTHEREARESIGNIFICANTDIFFERENCESINTHERELIGIOUSAFFAIRSPRINCIPLEOFCOUNTRIESINTHEWORLDFORTHEIRDIFFERENCESINTHESOCIALSYSTEM,HISTORICALTRADITIONSOFRELIGIOUSCULTURE,CURRENTCONDITIONSCHINA’SPRINCIPLEOFRELIGIOUSAFFAIRSISTHECOMBINEDPRODUCTOFTHEMARXISTVIEWOFRELIGIONANDTHEACTUALSITUATIONINCHINA,IT’SAHIGHDEGREEUNITYOFTHETHEORYANDPRACTICE,TRUTHANDVALUE,WHICHEMBODIESTHEINHERENTREQUIREMENTFORTHETRUTH,GOODNESSANDBEAUTYFROMTHEPERSPECTIVEOF“TRUTH”THATISTHEPURSUIT,REQUIRESTHEMANAGEMENTOFRELIGIOUSAFFAIRSINCHINAMUSTTOADHERETOPRINCIPLESOFPROCEEDINGFROMREALITY,ANALYSINGTHECONTRADICTION,ANDFOLLOWINGTHELAWFROMTHEPERSPECTIVEOF“GOODNESS”THATISTHEVALUABLEOBJECTIVEOFMANAGEMENTPRACTICES,REQUIRESTHEMANAGEMENTOFRELIGIOUSAFFAIRSINCHINAMUSTTOADHERETOPRINCIPLESOFPEOPLEORIENTED,NATIONALINTERESTANDACCORDINGTOLAWFROMTHEPERSPECTIVEOF“BEAUTY”THATISINPURSUITOFTHEUNITYOFTRUTHANDVALUE,TRUTHANDGOODNESS,REQUIRESTHEMANAGEMENTOFRELIGIOUSAFFAIRSINCHINAMUSTTOADHERETOPRINCIPLESBEINGINTEGRATEDONCOORDINATION,BEINGMODERATEONTOLERANCEANDSTRICTNESS,ANDBEINGPRIORONLEADINGFROMTHEPERSPECTIVEOFTHEUNITYOFTHETRUTH,GOODNESSANDBEAUTY,ALLOFTHESEPRINCIPLESAREUNIFIED,COMBINED,ANDCANNOTBEAPPLIEDINISOLATIONINSPECIFICMANAGEMENTPROCESSOFRELIGIOUSAFFAIRS,TOOBTAINTHEBESTRESULTSOFRELIGIOUSAFFAIRSMANAGEMENTAMONGTHESETHREEPERSPECTIVES,THE“TRUTH”REFLECTSTHEPRACTICALBASEOFMANAGEMENTOFRELIGIOUSAFFAIRSINCHINA,THE“GOODNESS”REFLECTSTHEVALUABLEPURSUITOFCHINASRELIGIOUSAFFAIRSMANAGEMENT,THE“BEAUTY”REFLECTSOURGOALSOFRELIGIOUSAFFAIRSMANAGEMENT,ITISTHESPECIFICEMBODIMENTOFHARMONIOUSRELIGIONANDHARMONIOUSRELIGIOUSRELATIONSHIPTHATTHEHARMONIOUSSOCIETYREQUIREDTOESTABLISHITISDIFFICULTTOACHIEVETHEDESIREDMANAGINGEFFECTIFWEPLANANDRESOLVETHESECONTRADICTIONSANDPROBLEMSAPPEARINGTHEPROCESSOFRELIGIOUSAFFAIRSJUSTFROMACERTAINPERSPECTIVETHEREFORE,WEMUSTMAKEACOMPREHENSIVEUSEOFTHESEVARIOUSPRINCIPLESTOGUIDETHEMANAGEMENTPRACTICEOFRELIGIOUSAFFAIRSINCHINA,ANDCONTINUOUSLYIMPROVETHEMANAGEMENTOFRELIGIOUSAFFAIRSINTHECAPACITYANDLEVELMEANWHILE,THESEPRINCIPLESALSOBEPRIORITIZEDINTHECONCRETEAPPLICATIONKEYWORDSRELIGIOUSAFFAIRS,THEMANAGEMENTOFRELIGIOUSAFFAIRS,PRINCIPLE