簡(jiǎn)介：上海師范大學(xué)碩士學(xué)位論文下學(xué)與上達(dá)朱熹蒙學(xué)思想的哲學(xué)基礎(chǔ)姓名程婕申請(qǐng)學(xué)位級(jí)別碩士專業(yè)中國(guó)哲學(xué)指導(dǎo)教師陳衛(wèi)平20080401THESISTITLEABSTRACTEDUCATIONALPROCESSESANDOUTCOMESTHEPHILOSOPHYBASICOFZHUXI’SCHILDRENEDUCATIONDISCIPLINESPECIALITYCHINESEPHILOSOPHYDEGREEAPPLICANTCHENGJIEACADEMICADVISORCHENWEIPINGTHISPAPERTRIESTOSTANDPHILOSOPHYPOSITIONTORESEARCHTHECHILDRENEDUCATIONOFZHUXIWITHTWORESEARCHMETHODSWHICHAREEDUCATIONANDPHILOSOPHY．THROUGHANALYZINGTHERELATIONSHIPBETWEENTHETHOUGHTOFZHUXI’SCHILDRENEDUCATIONAND“EDUCMIONMPROCESSESANDOUTCOMES”，1WILLTELLYOUWHYZHUXIATTACHIMPORTANCETOCHILDRENEDUCATION，ANDHOWTOHAVEATHOROUGHKNOWLEDGEOFZHUXI’SPHILOSOPHYPRINCIPLEANDHISCHILDRENEDUCATION．PAPERISDIVIDEDINTOSEVENSECTIONSINTRODUCTION，COMPOSEDOFFIVECHAPTERSANDTHECONCLUSION．INTRODUCTIONTHROUGHINTRODUCINGCONCEPTABOUTTHE“EDUCATIONALPROCESSESANDOUTCOMES’’AND“CHILDRENEDUCATION”WANTTOSOLVETHECONCEPTUALBASISPROBLEMANDPROVIDETHEORETICALSUPPORT．INTHEFIRSTCHAPTER,THEPAPERINVESTIGATETHEFORMBACKGROUNDOFZHUXIWHYHEATTACHIMPORTANCETOCHILDRENEDUCATION，REVEALSTHEPROBLEMSFACEDBYXUNZIANDTHESOLUTIONOFTHEPROBLEM，EXPLAINTHEMAINIDEASINTHISPAPER．THESECONDCHAPTERISTOANALYZETHEMAINCONTENTSABOUTZHUXI’SCHILDRENEDUCATIONWHICHIS“MATTER”．ANDTHE“MATTER’’HASTHREEMEANINGSWHICHAREMATTERINLIFE，RULESANDSTUDYINGTHEMODEL．FROMTHETHIRDCHAPTERTOTHEFIFTHCHAPTER,THEMAINIDEAISTOTELLYOUTHERELATIONSHIPBETWEENTHEMATTEROFCHILDRENEDUCATIONANDZHUXI’SPHILOSOPHYPRINCIPLE．INTHELASTCHAPTER,1WILLORDERTHEABOVEMENTIONEDMATERIALSANDVIEWPOINTTOSHOWHOWTOHAVEATHOROUGHKNOWLEDGEOFZHUXI’SPHILOSOPHYPRINCIPLEANDHISCHILDRENEDUCATION．II

簡(jiǎn)介：山東大學(xué)碩士學(xué)位論文上帝、真理及其認(rèn)識(shí)邁蒙尼德哲學(xué)基礎(chǔ)探析姓名陳玉梅申請(qǐng)學(xué)位級(jí)別碩士專業(yè)外國(guó)哲學(xué)指導(dǎo)教師傅有德20030428山東大學(xué)碩士學(xué)位論文中文摘要中世紀(jì)著名猶太哲學(xué)家邁嫠尼德在其著作‘迷途指津及密西那托拉中力圖從亞里士多德的理性主義出發(fā)對(duì)啟示傳統(tǒng)的思想內(nèi)涵做出哲學(xué)闡釋，相應(yīng)于哲學(xué)傳統(tǒng)的“本體論”與“認(rèn)識(shí)論”的基本思想，邁蒙尼德闡明了啟示傳統(tǒng)中的兩大重要問(wèn)題，這兩大問(wèn)題的解決共同揭示出邁蒙尼德哲學(xué)以及啟示傳統(tǒng)不同于希臘哲學(xué)傳統(tǒng)的思想立場(chǎng)和思維維度，由此奠定起邁蒙尼德哲學(xué)的思想基礎(chǔ)，這兩大問(wèn)題即1希伯來(lái)傳統(tǒng)中上帝觀的思想內(nèi)涵或思想視野一對(duì)比于以亞里士多德為代表的哲學(xué)傳統(tǒng)的上帝觀的“本體”設(shè)定2希伯來(lái)傳統(tǒng)中上帝的訊息即啟示真理在人的認(rèn)識(shí)上的實(shí)現(xiàn)一對(duì)比于哲學(xué)傳統(tǒng)中的理性主義認(rèn)識(shí)基礎(chǔ)。邁蒙尼德哲學(xué)對(duì)這兩大問(wèn)題的系統(tǒng)論證顯示出啟示傳統(tǒng)獨(dú)特的思維視角即它關(guān)注現(xiàn)有宇宙整體的存在緣由這一思想視野，在希伯來(lái)傳統(tǒng)的思想視野中獲得的是啟示真理，由于啟示真理源于上帝，上帝與人在認(rèn)識(shí)上的根本不同造成啟示真理與理性真理的根本差別，啟示真理在希伯來(lái)先知認(rèn)識(shí)方式中得到實(shí)現(xiàn)。邁害L尼德通過(guò)與亞里士多德哲學(xué)相比較而對(duì)啟示傳統(tǒng)的思維維度的進(jìn)行論證。邁蒙尼德接受亞里士多德哲學(xué)運(yùn)用于經(jīng)驗(yàn)世界的有效性，但邁蒙尼德同時(shí)堅(jiān)持啟示傳統(tǒng)的世界觀及其思維方式。后者對(duì)現(xiàn)有宇宙存在之前的“未完成”狀態(tài)發(fā)問(wèn)，此“未完成”領(lǐng)域蘊(yùn)含著宇宙及其萬(wàn)物從“未有”到“現(xiàn)有”的發(fā)生緣由，亦即使宇宙及其萬(wàn)物得以存在的充足理由。對(duì)亞里士多德來(lái)說(shuō)，宇宙萬(wàn)物存在變化的根據(jù)必須到萬(wàn)物本身中去尋找；但在啟示傳統(tǒng)看來(lái)，無(wú)論就邏輯還是歷史而言，宇宙及其萬(wàn)物存在之前的“未完成”領(lǐng)域先于萬(wàn)物“是其所是”的穩(wěn)定狀態(tài)。邁蒙尼德的論證試圖表明，作為世界充足理由律的上帝的啟示真理乃是經(jīng)由先知獲得的神啟律法，而理性知識(shí)只是關(guān)于世界的抽象形式解釋系統(tǒng)。邁蒙尼德哲學(xué)思想視野即在于宇宙與其萬(wàn)物存在的充足理由律優(yōu)先于理性所認(rèn)識(shí)的形式理由律。由此。啟示真理優(yōu)先于理性真理。把握啟示真理的先知在認(rèn)識(shí)能力和認(rèn)識(shí)過(guò)程上都有別于哲學(xué)家，不但理性能力參與先知預(yù)言的過(guò)程，而且想象力、道德能力和直覺(jué)能力等相互協(xié)作共同完成先知的預(yù)言。由于想象力克服了理性的抽象化、形式化認(rèn)識(shí)特點(diǎn)，從而它使先知能夠接受上帝的啟示，除非人的理性能力完善到與上帝極其相似，否則想象力是先知預(yù)言得以實(shí)現(xiàn)的關(guān)鍵或最終環(huán)節(jié)。由此，邁蒙尼德最終在本體與認(rèn)知兩個(gè)層面上共同確立起啟示傳統(tǒng)的思維維度，綜合此兩方面，可以看到啟示傳統(tǒng)的思維維度與希臘哲學(xué)的思維維度的鮮明對(duì)照，但這兩重思維維度并不處在直接的矛盾關(guān)系中，而是彼此之間既存在一定張力又有互補(bǔ)性。兩重思維維度及其關(guān)系始終出沒(méi)于邁蒙尼德哲學(xué)思想中，它們也體現(xiàn)出兩希文明之間的一個(gè)基本關(guān)系結(jié)構(gòu)。關(guān)鍵詞上帝觀認(rèn)識(shí)先知預(yù)言

簡(jiǎn)介：陜西師范大學(xué)碩士學(xué)位論文上帝如何化為人笛卡爾哲學(xué)中上帝與人之關(guān)系研究姓名杜娟申請(qǐng)學(xué)位級(jí)別碩士專業(yè)外國(guó)哲學(xué)指導(dǎo)教師宋寬鋒20070501的基礎(chǔ)理論，“神體一位論”在近代世界是“自然神論”的基礎(chǔ)理論。笛卡爾將存在劃分為思維與廣延，又將上帝規(guī)定為無(wú)限的精神，這樣的“上帝論”暗中支持了“神體一位論”，也支持了與之相關(guān)聯(lián)的“機(jī)械論”，然而笛卡爾又在精神層面恢復(fù)了某種“位格論”，因此，笛卡爾的思想一方面為自然神論奠定了最重要的幾塊理論基石，另一方面也為走出自然神論鋪平了道路。此外，通過(guò)將“上帝”設(shè)立為“我”存在的內(nèi)在原因，笛卡爾的“上帝觀”也有向“泛神論”發(fā)展的可能。關(guān)鍵詞笛卡爾哲學(xué)、基督教神學(xué)、上帝與人之關(guān)系II

簡(jiǎn)介：學(xué)校代碼10270分類號(hào)B56159學(xué)號(hào)122201239一部蘇格拉底式的著作一論哲學(xué)研究的“古代精神學(xué)院哲學(xué)學(xué)院專業(yè)外國(guó)哲學(xué)_________研究方向早期分析哲學(xué)研究生姓名張哲________________指導(dǎo)教師劉云卿_____________完成日期2015年4月__________上海師范大學(xué)碩士學(xué)位論文ABSTRACTABSTRACTDIFFERENTFROMMOSTOFTHEMODERNPHILOSOPHICALWORKS,PHILOSOPHICALINVESTIGATIONSHASAUNIQUEANDDISTINCTOVERALLPOSTURE,WHICHCANNOTBEGRASPEDBYGETTINGHOLDOFEVERYPIECEOFTHESISINTHISBOOKTHELATTEREVERYPIECEOFTHESISISACTUALLYNOTAPATHTOTHEFORMEROVERALLPOSTUREATALL,BUTWILLBEKNOCKEDDOWNANDTRANSPORTEDTOTHEIROWNLARGERARGUMENTSSEPARATELY,WHICHHASBEENTESTIFIEDBYMOSTOFTHEWITTGENSTEINIANSTUDYIWILLCLARIFYTHATIFWEOMITTHEOVERALLPOSTUREOFPHILOSOPHICALINVESTIGATIONS,WEWILLTURNABLINDEYETOTHOSEQUESTIONSWHICHAREEXTREMELYPRESSINGTOWITTGENSTEINANDOURSELVESICHOSEAPOSITIONLIKEVIEWINGDECK,DIFFERENTFROMTHETYPICALATTENTIONONTHESISOFPHILOSOPHICALINVESTIGATIONS,WHICHMEANSREFERRINGTOTHESPIRITOFTHEWHOLEANCIENTPHILOSOPHYESPECIALLYREPRESENTEDBYSOCRATESWAYOFPHILOSOPHYANDGRASPINGTHOSECANBEONLYGRASPEDINABROADERVIEWWHATKINDOFWORKPHILOSOPHICALINVESTIGATIONSIS,INCLUDINGTHEPHILOSOPHICALAIMANDWAYTOREALIZEITINPHILOSOPHICALINVESTIGATIONSTHEFIRSTQUESTIONISABOUTTHESPIRITOFANCIENTPHILOSOPHY,WHICHREVEALSTYPICALLYINTHEPHILOSOPHICALACTIVITIESOFSOCRATESHECULTIVATESTHESELFCOMMUNITYBYINVOLVINGINDIALOGUES,INOTHERWORDS,THEPARTICIPATIONINTOPUBLICTHING,WHICHMEANSTHATANCIENTPHILOSOPHYISNOTNATURALLYTHEMEDITATIONONESSENCE,BUTCULTIVATIONOFSELFLIVINGINPIERREHADOT’SWORDS,ANCIENTPHILOSOPHYISAWAYOFLIFETHESECONDQUESTIONISHOWCOULDPHILOSOPHICALINVESTIGATIONSBETAKENASDIALOGUE,WHICHWILLBEBACKEDUPBYEVIDENCEFROMRHETORICANDPHILOSOPHYOFLANGUAGETHERHETORICALANALYSISWILLBACKUPSUCHPOINTTHEREEXISTTWODIFFERENTVOICESINPI,EVENTHOUGHTHATBOTHOFTHEMAREMADEBYTHESAMEPERSONWITTGENSTEIN,WECANSTILLTAKEPIASDIALOGUEBECAUSEOFTHEOBVIOUSANDCRITICALRESPONSIVERELATIONBETWEENTHEMINTHEFIELDOFPHILOSOPHYOFLANGUAGE,ANALYSISABOUTTHEREALDAILYDIALOGUEINDICATESTHAT“RESPONSIVENESS”ISASUBSTANTIALFEATURE,WHICHCANNEVERBEPUTINTOINSIGHTOFTHE“IDEALIZEDVIEWOFLANGUAGE”，OFDAILYDIALOGUETHATWEINVOLVEDINEVERYDAYTHEREFORE,THETYPICALANTITHEORETICALWAYOFPIWILLBESUPPORTEDINBOTHOFTHOSETWOSIDESTHEFINALQUESTIONSISHOWDOESPHILOSOPHICALINVESTIGATIONSHASSPIRITUALINTIMACYWITHSOCRATEDIALOGUESWEWILLFIGUREOUTTHROUGHTHEDISCUSSIONABOUTALLKINDSOFPHILOSOPHICALILLUSIONSINIT,THATTHOUGHTSOFWITTGENSTEINALWAYSCONNECTSWITHII

簡(jiǎn)介：東北師范大學(xué)碩士學(xué)位論文一本圓融之境程顥哲學(xué)研究姓名馬軍海申請(qǐng)學(xué)位級(jí)別碩士專業(yè)中國(guó)哲學(xué)指導(dǎo)教師胡海波20080501ABSTRACTCHENGHAOOCCUPIEDANIMPONANTPOSITIONINTTLEDEVEIOPMELLTOFSONGMIILGCON如CIALLISM，ANDHIST110U星虹SPRO1UCED目．EATINFECTIONTOTLLEEVOLUTIONOFCON向CIAN。THEMOSTCH鋤戍EROFCHELLGHAO’PLLILOSOPHYISMATHE舭曲EDGREATIMPORTALLCETOMESPIRITOFCON如CIAN一“1幻”．IILTLLECHEILGHAO’SPHILOS0PHY，‘‘T幻”ISMEHEAVEI】晦PRINCIPLEWIMVIVACI母AILDAILIMATION．THEMINDAILDNATILREAREBOⅡLMEI．EALEN炯DIIILENTOFMEHEAVEILLYPRINCIPLE．ONONESIDE，MESIL面FICANCEOFTHEHEAVCILLV面NCIPLETIESTO枷IILDANDNATILREONMEOMERSIDE，MESI擘越FICANCEOFMINDANDNATUREISACTEDINT11E砌N11．EWOFKINGOF‘‘1ECO霉兩TIONOFBENEVOLENCC，，舳D“鼬ILIZINGNATURE’’．111ISCULTUREWORKINGOFCH∞GHAOISABOUTBENTI90NG缸ANDJIIL舀IEGONGM．BYAILEWREADIILGOFCLASSICALCON向CI2U1，CHELLGHA0GAVEBENEVOLENCEANEWLIF．E，ANDMEBENEVOLENCEBEC鋤EAKIILDOF“SPRINGOF1IFIE”．0|NCEH_UN】ANEXPERIE】M矧ⅡLEIIEALM謝NGOFBE堇LEVOLEILCE，THEYCAILACLLIEVEMEIDEALREALM，WHEREALLNLE‰GSWEI．EFE刪EDASO巧AMCW110LE．CHEILGHAO’IDEALREALM鋤BODIEDTHESPIRITOFMEPHILOSOPHYOFCI嘲LGHAO．NLISISMEHI曲ESTIDEALREALILL，ANDTHEHI曲ESTSTAILDARDTOBEAM鋤．TOINDIVID砌LIFE，THISISAIDEALREALMOF“STABILIZINGNATURE”．THEBOMSIDESAREACCORDANT．CIL饑GHAODURSUEDAKIILDOFUNDISTINGILISHABLESTATEOFHOLDINGALOOF劬MMEWODD，砌CHISAH鋤ONYSTATEWIMALL廿1INGSONEMASAILINTE甜A1WHOLE．THEIDEALRCALMENLBODICDCHENGHA0’SSPECIALMODELOFTHIN婦唱．THESPECIALMODELOFT11INKINGMEALLSONEROOT，WITHOUTLI血T．111OMERWORDS，ITMEANSMES鋤EOFHEAVENANDHUMAN，THES鋤EOFMIILDANDNA_TUREANDⅡLEREISNODIFL毛R鉍CESABOUTEADYANDLATE，INSIDEANDOUTSIDE，MOV‘IILEILTANDQUIETLLDE．CHENGHAOARRIVODATMEIDEALREALMVIAHIS“TITIE’’．THEIDEALREALMISTHE危ATLLREOFCHE芏LGHAO’SPLLILOSOPHMAILDISMEREALMEAILINGOFCONRLCIAN．NLISPAPERDESCRIBESTLLEIDEALREALMBYRESEARCHII培CHEI增HAO’SPLLILOSOPHYTHEIDEALREALMISAN咖ORTAILTCLEW．ASABASICPROIBLEMAILDCLE、VOFI．ESE刮妯INGCHEILGHAO’SPHILOSOPHY，WECAILGODE印INT0LIFETOEXPLAINTLLESPIRITOFCH舶GHAO’SPLLILOSOPLLY．111ISPAPERHOLDESMEOPILLIONTHATCHEIIGHAOEXPLOITEDANEWDIRECTIONOF廿LEDEVELOPMENTOFCON如CIANISMBVTLLEIDEALREALM．KEYWORDSHEAVELLLYPDNCIPLEMINDA11DNATLLRE№班TIONOFBENEVOLENCESTA_BILIZINGNANLREBODYINCON瑚ONWITLLTNLINGⅡ

簡(jiǎn)介：學(xué)校代碼．N10126論文題目學(xué)號(hào)編號(hào)學(xué)院蜇堂堂瞳專業(yè)整燮蜇堂研究方向型堂撞苤必姓名王滏登指導(dǎo)教師迕占要塾援2014年4月20日31132026II．B．柯普寧科學(xué)哲學(xué)思想研究摘要作為俄羅斯科學(xué)哲學(xué)奠基人的Ⅱ．B．柯普寧主張首先，知識(shí)是人的實(shí)踐活動(dòng)必不可少的要素和前提；知識(shí)是人從理論上把握對(duì)象的觀念之和；知識(shí)是對(duì)客觀實(shí)在的正確反映；知識(shí)是以一定的語(yǔ)言系統(tǒng)的形式存在的。其次，知識(shí)的獲取方法包括科學(xué)實(shí)驗(yàn)和科學(xué)邏輯?？茖W(xué)實(shí)驗(yàn)表現(xiàn)為科學(xué)知識(shí)運(yùn)動(dòng)中的因素和環(huán)節(jié)，是洞察現(xiàn)象本質(zhì)的工具和證明知識(shí)真理性的手段；而科學(xué)邏輯作為分析知識(shí)的基本方法包括形式邏輯和辯證法。最后，科學(xué)知識(shí)的系統(tǒng)化包括理論、觀念、假說(shuō)、科學(xué)四種形式。理論描述和闡明己知事實(shí)的總和及其規(guī)律性觀念能夠揭示全部被研究現(xiàn)象的根本規(guī)律性，從而把概念集合成一個(gè)以觀念為核心的統(tǒng)一體系；假說(shuō)是科學(xué)知識(shí)的發(fā)展形式，其中同樣包含著把握對(duì)象的認(rèn)識(shí)成果；科學(xué)是知識(shí)系統(tǒng)化的最高綜合形式。柯普寧在俄羅斯自然哲學(xué)轉(zhuǎn)向科學(xué)哲學(xué)研究中具有舉足輕重的作用，對(duì)俄羅斯科學(xué)哲學(xué)發(fā)展產(chǎn)生巨大影響?？缕諏帢?gòu)建了俄羅斯科學(xué)哲學(xué)的雛形；柯普寧的科學(xué)認(rèn)識(shí)論使俄羅斯的傳統(tǒng)哲學(xué)研究轉(zhuǎn)向科學(xué)哲學(xué)研究；柯普寧對(duì)于實(shí)踐的重視和闡發(fā)是由于深受馬克思主義哲學(xué)的影響；柯普寧的科學(xué)哲學(xué)理論存在著蘇聯(lián)意識(shí)形態(tài)的明顯痕跡；盡管柯普寧對(duì)西方科學(xué)哲學(xué)如維也納學(xué)派持批判態(tài)度，其實(shí)他們的科學(xué)哲學(xué)基本立場(chǎng)是極為相似的。關(guān)鍵詞柯普寧；知識(shí)；科學(xué)；辯證法；邏輯

簡(jiǎn)介：四川師范大學(xué)碩士學(xué)位論文“近女性”與“流”的哲學(xué)實(shí)踐姓名王虹申請(qǐng)學(xué)位級(jí)別碩士專業(yè)美學(xué)指導(dǎo)教師李天道20090413顧忌的沒(méi)有確定目標(biāo)的沖動(dòng)，一種縱橫馳騁的身體奔突，而是以游牧方式展開(kāi)的一種新的生成／生成之流。如同赫拉克利特所描述的那條永恒的河流一樣，女性及女性式的性欲、體驗(yàn)、寫(xiě)作、精神、行動(dòng)等等都是開(kāi)放而多元化的，是富于變化和韻律的，是歡悅輕快的，更重要的是，它們是充滿可能性的。它們猶如德勒茲的“塊莖”一樣，擺脫了“樹(shù)．根“的束縛，以游牧的方式繁殖、蔓延、流淌，無(wú)休無(wú)止。它們遵循著“AND?AND?AND”的邏輯法則，結(jié)合為一個(gè)聯(lián)盟無(wú)限擴(kuò)展和生成的聯(lián)盟。本文對(duì)以吉爾德勒茲為代表的后結(jié)構(gòu)主義哲學(xué)、以亨利柏格森為代表的生命哲學(xué)、威爾海姆賴希為代表的新精神分析學(xué)、西方馬克思主義及中國(guó)傳統(tǒng)哲學(xué)等思想做了一個(gè)無(wú)層級(jí)的聯(lián)結(jié)，沿／延著德勒茲的“逃逸線’’前行，用存在于每個(gè)人身體和意識(shí)里的生命意志，一種生成的、充溢著力感的感性的、流動(dòng)的本體／實(shí)在來(lái)重新認(rèn)知世界并塑造主體和社會(huì)。這種聯(lián)結(jié)實(shí)現(xiàn)了“近女性”的邏輯方式，是以“近女性“的方式進(jìn)行的一次女性、美學(xué)與政治哲學(xué)實(shí)踐。關(guān)鍵詞近女性流綿延力比多塊莖游牧分子解轄域化逃逸線2

簡(jiǎn)介：獨(dú)創(chuàng)性聲明本人聲明所呈交的論文是我個(gè)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。盡我所知，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，也不包含為獲得寧夏大學(xué)或其它教育機(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。研究塵簽名時(shí)間02010年，YJ∥日關(guān)于論文使用授權(quán)的說(shuō)明本人完全了解寧夏大學(xué)有關(guān)保留、使用學(xué)位論文的規(guī)定，即學(xué)校有權(quán)保留送交論文的復(fù)印件和磁盤(pán)，允許論文被查閱和借閱，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。同意寧夏大學(xué)可以用不同方式在不同媒體上發(fā)表、傳播學(xué)位論文的全部或部分內(nèi)容。．JV保密的學(xué)位論文在解密后應(yīng)遵守此協(xié)議研究生簽名蘆超．導(dǎo)師簽名‘緝F時(shí)I面；文O|史年}只LF鼠時(shí)間砂年_廣月夕同ABSTRACTTHEFACTTHATHUMANBEINGSARESOCIALANIMALSDETERMINESTHATTHEREMUSTBETWOOPPOSITEFORCESSELFISHNESSANDALTRUISMTHATEXISTSIMULTANEOUSLYINHUMANBEING．PURESELFISHNESSORPUREALTRUISMCANNOTBEHUMANBEINGS’REALISTICCHOICE．THEREFORE，THEPROBLEMHOWTOFINDTHEUNIFICATIONOFTHECONTRADICTIONBETWEENSELFISHNESSANDALTRUISMBECOMESONEOFTHEMOSTIMPORTANTPROBLEMSAREFACEDTOTHEHUMANBEINGWHOLIVESINTHESOCIETYANDTHESOCIETYTHATISCOMPOSEDOFHUMANBEINGS．INTHISDISSERTATIONICHOICETHE“ADAMSMITHPROBLEM”ASTHESTARTINGPOINT．INTHEBASEOFABSORBINGTHETHOUGHTSOFECONOMICS，ICOMPLETELYANALYZETHETHEORETICALANDPRACTICALRELATIONSBETWEENSELFISHNESSANDALTRUISMINTHECONDITIONANDBACKGROUNDOFMARKETECONOMY．THECONCLUSIONEXPLODESTHEMYTHTHATINECONOMICS，THERENEEDSNOALTRUISM．INPRACTICALDIMENSION，IILLUSTRATETHEREALISTICCONFLICTBETWEENSELFISHNESSANDALTRUISMBYANALYZINGTHESOCIALHISTORICALROOT，OBJECTIVEFOUNDATION，SUBJECTIVEREASONANDINSTITUTIONALREASON．FROMTHE”NORM’’AND“STIMULATE”，1EXAMINETHEADVANTAGESANDDISADVANTAGES，THESTATUSANDFUNCTIONOFTHEECONOMIC，ETHICANDLEGALMETHODSFORPURSUINGTHEUNIFICATIONOFSELFISHNESSANDALTRUISM．1CONCLUDETHATTHEKEYTOTHEUNIFICATIONOFTHECONTRADICTIONBETWEENSELFISHNESSANDALTRUISMINTHECONDITIONOFMARKETCONDITIONLIESINTHEREALIZINGTHETRUTHTHATSELFISHNESSCANONLYBEREALIZEDINTHEPREREQUISITEOFALTRUISM．MEANWHILE，THESOCIETYMUSTFOCUSESONTHECONSTRUCTIONOFTHEVALIDSTIMULATINGMECHANISMTOAUGMENTMAN’SALTRUISMBEHAVIORINTHEBASEOFNORMALIZATIONOFMAN’SSELFISHBEHAVIOR．TOPURSUETHEUNIFICATIONOFTHECONTRADICTIONBETWEENSELFISHNESSANDALTRUISMISTHEOBJECTIVEREQUISITETOULTIMATELYTRANSCENDTHECONTRADICTIONBETWEENSELFISHNESSANDALTRUISM，ANDREALIZETHECOMPLETEANDFREEDEVELOPMENTOFHUMANBEING．KEYWORDSECONOMICMAN，MORALMAN，SELFISHNESS，ALTRUISM，TENSION1I

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簡(jiǎn)介：內(nèi)容摘要在全球經(jīng)濟(jì)一體化的世界大背景之下，全球性問(wèn)題越來(lái)越嚴(yán)重，如全球氣候變暖、臭氧層空洞、生物多樣性減少等等。中國(guó)作為世界上最大的發(fā)展中國(guó)家，也無(wú)法逃避這些問(wèn)題，這些問(wèn)題制約著中國(guó)未來(lái)的發(fā)展，影響著人類的生存。因此，當(dāng)世界各國(guó)都開(kāi)始關(guān)注這些問(wèn)題時(shí)，中國(guó)當(dāng)然也不能例外。此時(shí)，“綠色發(fā)展”的出現(xiàn)為社會(huì)提供了一個(gè)新的發(fā)展戰(zhàn)略。綠色發(fā)展是人類文明發(fā)展的高級(jí)形態(tài)，是中國(guó)在應(yīng)對(duì)全球化問(wèn)題和后金融危機(jī)時(shí)代搶占國(guó)際競(jìng)爭(zhēng)力的必選之路。本文主要分為四大部分第一部分，闡述綠色發(fā)展的背景以及研究概況。世界文明在經(jīng)過(guò)了農(nóng)業(yè)文明之后迎來(lái)了工業(yè)文明，世界經(jīng)濟(jì)得到了快速增長(zhǎng)的同時(shí)人類也付出了慘痛的代價(jià)全球性問(wèn)題愈來(lái)愈嚴(yán)重，且呈現(xiàn)出復(fù)雜多樣性，人類的生存和發(fā)展受到了威脅。各國(guó)政府、專家學(xué)者開(kāi)始意識(shí)到單單地追求經(jīng)濟(jì)的增長(zhǎng)是不可行的，人類必須尋求一條新的路子，那就是實(shí)行綠色發(fā)展。第二部分，綠色發(fā)展的提出和內(nèi)涵。面對(duì)全球性問(wèn)題的挑戰(zhàn)，低碳經(jīng)濟(jì)、循環(huán)經(jīng)濟(jì)、綠色經(jīng)濟(jì)等詞逐一出現(xiàn)在我們眼前。近年來(lái)，又有人進(jìn)一步提出綠色發(fā)展。所謂綠色發(fā)展，就是以人民幸福、社會(huì)公平為旨?xì)w的，強(qiáng)調(diào)經(jīng)濟(jì)發(fā)展與保護(hù)環(huán)境相統(tǒng)一的全面協(xié)調(diào)可持續(xù)的發(fā)展。第三部分，綠色發(fā)展的理論溯源和實(shí)踐探索。綠色發(fā)展繼承和發(fā)展了馬克思主義的生態(tài)理論，馬克思主義主張人與自然要協(xié)調(diào)發(fā)展，并提出只有在共產(chǎn)主義時(shí)期才能真正實(shí)現(xiàn)人與自然、人與人的和解。在中國(guó)傳統(tǒng)文化中，許多思想者提出“天人合一”的思想，認(rèn)為人與自然應(yīng)該統(tǒng)一發(fā)展。新中國(guó)成立以來(lái)，中國(guó)共產(chǎn)黨人充分認(rèn)識(shí)到環(huán)境保護(hù)的重要性，將其放到社會(huì)建設(shè)中去，這些為中國(guó)踐行綠色發(fā)展提供了豐富的實(shí)踐經(jīng)驗(yàn)。第四部分，綠色發(fā)展的價(jià)值目標(biāo)和實(shí)現(xiàn)路徑。綠色發(fā)展的最終價(jià)值目標(biāo)是建設(shè)幸福民生，為了實(shí)現(xiàn)這一目標(biāo)，我們要發(fā)揮主觀能動(dòng)性，從強(qiáng)化理念、健全法制完善機(jī)制、轉(zhuǎn)變經(jīng)濟(jì)發(fā)展方式、促進(jìn)國(guó)際交流等方面著手，堅(jiān)持走綠色發(fā)展道路。關(guān)鍵詞綠色發(fā)展；馬克思主義生態(tài)觀；幸福民生；人與自然的和諧ENVIRONMENTALPROTECTION，ENVIRONMENTALPROTECTIONISINCLUDEDINTHESOCIALCONSTRUCTION，THEREISPLENTYOFPRACTICALEXPERIENCE．PARTFOURTHEVALUEOFGREENDEVELOPMENTGOALSANDACHIEVEPATH．THEULTIMATEVALUEOFTHEGREENDEVELOPMENTASPECTSOFBUILDINGAHAPPYPEOPLE’SLIVELIHOOD，INORDERTOACHIEVETHISGOAL，WEHAVETOTAKETHEINITIATIVE，ANDMEASURESTOSTRENGTHENTHECONCEPTOFASOUNDLEGALSYSTEMMECHANISMS，ANDTRANSFORMATIONOFECONOMICDEVELOPMENT，ANDPROMOTEINTEMATIONALEXCHANGE，ANDADHERETOGREENDEVELOPMENT．KEYWORDSGREENDEVELOPMENT；ECOLOGICALVIEWOFMARXISM；HAPPYPEOPLE’SLIVELIHOOD；THEPERFECTHARMONYOFMANANDNATURE．

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簡(jiǎn)介：西南大學(xué)碩士學(xué)位論文“起源就是目標(biāo)”論瓦爾特本雅明的歷史哲學(xué)姓名稅茂申請(qǐng)學(xué)位級(jí)別碩士專業(yè)外國(guó)哲學(xué)指導(dǎo)教師崔延強(qiáng)陶林20100401西南大學(xué)碩十學(xué)位論文ABSTRACT‘ORIGINISTHEGOAL，一ONWALTERBENJAMIN，SHISTORICALPHILOSOPHYMAJORFOREIGNPHILOSOPHYSPECIALTYWESTERNPOLITICALPHILOSOPHYSUPERVISORCUIYANQIANGTAOLINAUTHORSHUIMAOABSTRACTINTHEEARLYTHINKINGOFLINGUISTICPHILOSOPHY,B髓JAMINGAVEBIRTHTOTHECOREPRINCIPLEWHICHGUIDEDHISHISTORICALPHILOSOPHYCONSTRUCTION‘ORIGINISTHEGOAL’．USINGITASTHECENTEROFTHETHEORETICALFRAMEWORK,BENJAMINESTABLISHEDHISREDEMPTIVEHISTORYPHILOSOPHYINTHEBROADANDNARROWSENSE．INTHEBROADSENSE，A嘶AMINMADETHERELATIONBETWEENSACREDHISTORYANDSECULARHISTORY,ANDDIVIDEDTHEGENERALHISTORYINTOTHREESTAGESHEAVENERA,SECULAREMANDTHEMESSIAHERA．BECAUSEHUMANSHADCOMMITTEDTHEORIGINSIN,THEYWEREEXPELLEDFROMTHEHEAVENERAINTOTHESECULARERA．HENCEFORTH,THEUNIFIEDWORLDWASREPLACEDBYTHEBROKENWORDANDHUMANSWEREONTHEROADOFNORETURN．FINALLY,THEMESSIAHARRIVEDTOSAVETHEFALLENWORLDANDTHELANGUAGEASSUCH,‘ORIGIN’WASRESUMED．ASTHEGOALOFTHEMESSIAHERA,THEHEAVENERAWASRESUMEDTOO．INTHENARROWSENSEHISTORY,BENJAMINMADEHISUNIQUECONCEPT‘CLASSLESSSOCIETY’ASTHE‘ORIGIIL’INTHESECULARHISTORY．THEHISTORICALMATERIALISTWASTHEMESSIAHINTHESECULARHISTORY．THEHISTORYMATERIALISMREVOLUTIONARIESNEEDTOSTOPTHEENDLESSDISASTERONTHE‘NOWTIME’．THROUGHTHEHISTORICALREVOLUTION，TLLEYNEEDTOBLASTTHECORRELATIVEHISTORYOUTOFTHEHOMOGENEOUSHISTORY,THUSTHEYWILLRESUMETHE‘CLASSLESSSOCIETY’，OBTAINHUMANLIBERATION，ANDCOMPLETELYSAVETHESECULARHISTORY．KEYWORDORIGINESSENTIALHISTORYREDEMPTIONHISTORICISMII