簡介：江南大學碩士學位論文論伊壁鳩魯快樂主義的人生哲學兼論對當代人生觀的啟示姓名毛華萍申請學位級別碩士專業(yè)馬克思主義理論與思想政治教育指導(dǎo)教師黃忠晶20080601，ABSTRACTABSTRACTTITLEONEPICUREANHEDONISTICPHILOSOPHYOFLIFEANDINSPIRATIONONTHEPERSPECTIVEOFLIFENAMEHUAPINGMAPHIEROPHANTZHON百INGHUANGSPECIALITYMARXISM’THEORYTHEPHILOSOPHYOFEPICURUSSTRESSESTHEINDIVIDUALSELFAWARENESSANDHAPPYLIFEINTHESOCIETY．HEREGARDEDHAPPINESSASTHEUTMOSTGOALOFHUMANLIFE．HISENTIREPHILOSOPHYOFLIFEFOCUSESONWHATHAPPINCSSISANDHOWTOGETAHAPPYLIFE．HETHOUGHTTHATHAPPINESSISPLEASUREANDLASTINGPLEASUREMEANSLIVINGAHAPPYLIFE．HISPLEASUREISNOTTHETEMPORARYENIOYMENT．BUTTHESATISFACTORYANDPEACEFULMOODOVERTIMEANDTHEPEACEOFMINDWITHOUTPHYSICALPAINANDMENTALDISTURBANCE．EPICURUSSAWALLSORTSOFPAINSINTHEREALWORLD．RESULRINGFROMTHEFALSIFIEDSOULBYBADIDEAS．IFWEWANTTOSAVEHUMANBEINGSFROMTHEPAINS，WEMUSTGUIDETHEPEOPLETOUNDERSTANDTHEREALNATUREOFTHEWORLDSOASTOUNDERSTANDTHEHUMANNATURE．HETRIEDTOCUREHUMANMENTALDISEASESWITHHISPHILOSOPHYOFLIFE．HEBELIEVEDHUMANBEINGSCOULDLIVEAPLEASANTLIFEWITHOUTANYMENTALDISEASE．EPICURUSTOLDPEOPLEWHATTHEREALNATUREOFTHEWORLDISBVLLISATOMISTICMATEDALISM．T11ENATUREISCOMPOSEDOFATOMANDVOIDWHILETHEHUMANSOCIETYISCOMPOSEDOFINDIVIDUALS．ANINDIVIDUALTOTHEHUMANSOCIETYISLIKEANATOMTOTHENATURE．SINCEATOMSTAKEPRECEDENCEOFTHEMATERIALISTICWORLDANDATOMICINDIVIDUALVALUETAKESPRECEDENCEOFTHEOVERALLVALUE．INDIVIDUALPERSON’SVALUEOFHAPPINESSHASPRECEDENCEOVERTHEVALUEOFSOCIALCOMMUNITY．功EMATEDALISTICWORLDEVOLVESNATURALLY,ANDTHUSHUMANBEINGSSHOULDALSOLIVEAPLEASANTLIFEBVINSTINCT．THEREFORE，HE10NISMISTHEKEMELOFEPICUREANPHILOSOPHYOFLIFE．HEDONISTICWORLDVIEWREFERSTOTHEHEALTHYANDNATURALHAPPINESSFREEFROMPHYSICALPAINANDMENTALDISTURBANCEANDWITHHUMANBEIILGSLIVIILGHARMONIOUSLYINTERDEPENDENTWITHTHENATURE．HUMANPAINSMAINLYCOMEFROMTHEINDIVIDUAL’SINNERWORLDANDINTERPERSONALRELATIONSHIP．HUMANINNERPAINSINCLUDEFEARS．RELIGION．MYTHSANDDEATH．THEATOMICMATEDALISMHOLDSTHATTHEWORLDISNOTCREATEDBYTHEGOD．THEGODHAVENOTHINGTOWITHHUMANBEINGSANDDONOTCONTROLHUMAN’SFORTUNE．LIKETHEPHYSICALBODY,THESOULISALSOCOMPOSEDOFATOMSANDATOMIZEDAFTERPHYSICALDEATH．HUMANBEINGSDONOTHAVEFEARSABOUTDEATHASTHEYWILLHAVENOFEELINGSTHEN．EPICUREANDOCTRINESONRELIGIONANDDEATHHELPEDTOALLEVIATEMANYPAINSFROMPEOPLEATHISTIMES，ANDHADGREATBEARINGSONTHEUPCOMINGBOURGEOISENLIGHTENMENTINWHICHSOMETHINKERSFOUGHTAGAINSTCHRISTIANRELIGIONANDADVOCATEDHUMANNATUREANDHUMANISM．THEATOMICDEFLECTIONMANIFESTSTHEATOMIC丘EEWILL．WHICHISTHEMOSTBASICFORT11EENTIREWORLD．HUMANFREEDOMISALSONATURALLYOWNED．WHICHMAKESPOSSIBLEINDIVIDUALHAPPINESSANDGOODSOCIALENVIRONMENT．111ECOLLISIONAMONGATOMSMAKESEVERYTHINGINTHEPHYSICALWORLDWHILETHECONTACTAMONGHUMANINDIVIDUALSMAKESSOCIALENGAGEMENT．EPICURUSDEFINEDTHEENGAGEMENTASFRIENDSHIPANDEXPANDEDITTOIUSTICE，NAMELYCONTRACT．MANIFESTINGFREEDOM，F(xiàn)RIENDSHIPANDJUSTICEAREWHATINDIVIDUALSMUSTHAVEFORAHAPPYLIFE．EPICUREANPHILOSOPHYOFLIFENOTONLYWASSIGNIFICANTATHISTIMES．BUTALSOINSPIRESUSALOTINOURPURSUITOFHAPPYLIFEINCHINATODAY．KEYWORDSEPICURUSHEDONISMATOMISTICMATERIALISMHAPPYLIFEⅡ

簡介：碩士學位論文論張岱年的哲學觀ONZHANGDAINIAN’SVIEWOFPHILOSOPHY學號星Q12QQ璺大連理工大學DALIANUNIVERSITYOFTECHNOLOGY大連理工大學碩士學位論文摘要張岱年是中國現(xiàn)代著名的哲學家、哲學史家、哲學教育家和國學大師。他的“綜合創(chuàng)造”的哲學觀在20世紀二三十年代提出“今后哲學之一個新路，當是將唯物、理想、解析綜合于一”的創(chuàng)造性哲學構(gòu)思時已經(jīng)初露端倪。隨著20世紀20至40年代中國哲學大綱和天人五論及多篇哲學論文的完成，張岱年哲學體系已告建立，他的哲學體系無處不體現(xiàn)著他對待哲學的綜合創(chuàng)造的觀點和態(tài)度，這種“綜合創(chuàng)造”的態(tài)度就是他的哲學觀，這種哲學觀在他的哲學體系中得到充分的外化和闡揚，“綜合創(chuàng)造”成為其哲學的理論支撐內(nèi)核。正是在綜合創(chuàng)造哲學觀的統(tǒng)領(lǐng)下，張岱年以馬克思辯證唯物論為主導(dǎo)和基礎(chǔ)，運用現(xiàn)代西方哲學邏輯解析法將中國傳統(tǒng)哲學與馬克思辯證唯物論結(jié)合起來，創(chuàng)立了他的新綜合哲學體系，由他首創(chuàng)的“兼和”這個哲學思想，是對中國傳統(tǒng)哲學重“和”思想和中庸觀念的批判繼承和升華完善。張岱年的新綜合哲學體系博大精深，論證嚴密，行文嚴謹、平實，在綜合創(chuàng)造哲學觀的統(tǒng)領(lǐng)下，張岱年探索出了一條中國傳統(tǒng)哲學更新、轉(zhuǎn)型的現(xiàn)代化之新路，建立了一個新的哲學體系和哲學模式。他的這種探索同時具有馬克思主義哲學中國化的意義，為馬克思主義哲學中國化和大眾化開辟了一條新路，也為融會貫通中、西、馬作出了卓越的貢獻。本文在研讀張岱年原著以及大量相關(guān)學術(shù)著作的基礎(chǔ)上，結(jié)合學界對張岱年哲學的研究，總結(jié)和概括出張岱年的哲學觀，并給予客觀評價。關(guān)鍵詞張岱年；哲學觀；綜合創(chuàng)造；兼和

簡介：海南大學碩士學位論文論宗教倫理在我國構(gòu)建社會主義和諧社會中的價值姓名楊揚申請學位級別碩士專業(yè)馬克思主義理論與思想政治教育指導(dǎo)教師李德芳20090401ABSTRACTASAPARTICULARSSOCIALIDEOLOGYANDPHENOMENON,RELIGIONHASGONETHROUGHWITHHUMANCIVILIZATIONUPTOTHEPRESENT．FROMUNCIVILIZEDTOTEMISMTOSCIENTIFICSPIRITUALEXPECTATION，THEEFFECTOFRELIGIONHASNEVERFADEDAWAYINDIFFERENTCIVILIZEDTREND．OURCOUNTRYISAMULTINATIONALANDMULTIRELIGIONNATION,ASARESULT，RELIGIONHADAFARREACHINGINFLUENCEONPEOPLE’STHOUGHT，WAYOFTHINKING，WAYOFLIVINGANDWAYOFACT,ETC。ABOVEALL，ASASYNTHESISCONSISTSOFDOCTRINE，BELIEFANDCOMMANDMENT，RELIGIONREGULATEDTHERELATIONSHIPBETWEENRELIGIOUSPEOPLE，BETWEENRELIGIOUSPEOPLEANDINFIDEL，BETWEENPEOPLEANDULTIMATEANDBETWEENCOMMONWORLDANDDIVINEWORLD，F(xiàn)URTHERMORE，DIRECTLYORINDIRECTLY,INFLUENCEDPEOPLE’SCOMMONLIFE．THEFORTHSESSIONOFTHESIXTEENTHCENTRALCOMMITTEEOFTHEPARTYPUTFORWARDAGREATPROGRAMOFBUILDINGAHARMONIOUSSOCIETY，AIMINGATACHIEVINGTHEHARMONYAMONGPEOPLE，BETWEENPEOPLEANDSOCIETY,BETWEENPEOPLEANDNATUREASWELLASBETWEENPEOPLEANDONESELF．THEMODEMSOCIETYWELIVEINISAQUITEOPENONE，INWHICH,WESHOULDCONSULTANTANDABSORBOUTSTANDINGCULTUREATALLTIMESANDINALLLANDS．WITHHARMONIOUSTHOUGHTINSIDE，RELIGIONMAKESGREATSENSEINBUILDINGAHARMONIOUSSOCIETY．ITISSIGNIFICANTLYMEANINGFUL，NOTONLYTHEORETICALLYBUTALSOPRACTICALLY,TOEXPLORETHEREALVALUEOFRELIGIONETHICAGAINSTTHEBACKGROUNDOFBUILDINGAHARMONIOUSSOCIALISTSOCIETY．AFTERINTRODUCINGTHEMAINTHOUGHTOFRELIGIONETHICINOURCOUNTRY,THISDISSERTATIONFOCUSESONTWOQUESTIONS“THEVALUEOFRELIGIONETHICSINBUILDINGAHARMONIOUSSOCIALISTSOCIETY,ANDHOWTOBRINGTHEVALUEINTOPLAY’．INACCORDANCE、ⅣI也THESUMMARIZEINIT,THEPOSITIVEROLERELIGIONETHICPLAYEDINBUILDINGAHARMONIOUSSOCIALISTSOCIETYISASBELOWRELIGIONETHICISABLETOBEAVERYIMPORTANTSUPPORTINGRESOURCETOTHEBUILDINGOFAHARMONIOUSSOCIALISTSOCIETY；RELIGIONETHICCANADJUSTANDREGULATERELIGIONPEOPLE’SACTANDSOCIALRELATIONSHIP；RELIGIONETHICCANADJUSTRELIGIONPEOPLE’SSTATEANDMAKETHEIRMINDSETHARMONIOUS．MEANWHILE，THEDISSERTATIONSTATESTHEFIVEMUSTTOFULFILLTHISVALUEIMPLEMENTPARTY’SRELIGIONPOLICYANDPOLICYOFRELIGIOUSFREEDOM；MANAGERELIGIONISSUEINACCORDANCEWITLLTHELAW；FULLYREALIZETHEEFFECTOFRELIGIONETHICINBUILDINGAHARMONIOUSSOCIALISTSOCIETY；INCREASETHESUITABILITYOFRELIGIONETHICTOHARMONIOUSSOCIETYANDLEADRELIGIONETHICTOCOPEWITHHARMONIOTISSOCIALISTSOCIETYAUTONOMOUSLY．KEYWORDSRELIGIONETHICSOCIALISMHARMONIOUSSOCIETYVALUEⅡ

簡介：廣西師范大學碩士學位論文論布哈林的平衡論哲學思想姓名馬昌群申請學位級別碩士專業(yè)馬克思主義哲學指導(dǎo)教師曾天雄20070401運動論主要地是由一大規(guī)律（即平衡運動規(guī)律）、三大范疇（即平衡、內(nèi)部矛盾和外部矛盾）和兩大概念（即環(huán)境和體系）構(gòu)成其基本輪廓；最后論述了布哈林的平衡論哲學思想的哲學基礎(chǔ)是唯物辯證法，進而指出布哈林的平衡論哲學思想體系中的平衡與不平衡的相互轉(zhuǎn)化，是按唯物辯證法的三大規(guī)律即對立統(tǒng)一規(guī)律、質(zhì)量互變規(guī)律和否定之否定規(guī)律來發(fā)展的。第三部分是布哈林平衡論哲學思想的當代價值，這部分從三個方面來進行論述的一是布哈林的平衡論蘊含著豐富的“和諧”理論；二是平衡論哲學思想對構(gòu)建社會主義和諧社會的啟示；三是平衡論哲學思想對社會主義新農(nóng)村建設(shè)的指導(dǎo)意義。本論文在汲取前人研究相關(guān)問題的經(jīng)驗基礎(chǔ)之上，既繼承了前人的研究成果，同時也發(fā)展了前人的研究思想，并進行了一定的創(chuàng)新。本論文創(chuàng)新之處就是通過論述布哈林的平衡論哲學思想，并探析其平衡論哲學思想的當代價值，從而探尋出其為我國社會主義和諧社會的構(gòu)建與社會主義新農(nóng)村建設(shè)提供方法論上的指導(dǎo)意義。這也是本文的研究難點。由于本人知識水平有限，研究可能還不夠深入和透徹，對于布哈林的平衡論哲學思想的現(xiàn)實理論意義，還有待于以后繼續(xù)探討和研究，同時也希望專家學者們批評指正。本論文研究的方法主要有資料文獻法、對比研究法、歷史研究法、理論聯(lián)系實際法、電子技術(shù)搜尋法、舉例論證法和引用論證法等。本人在進行論文寫作階段時，參考了大量的文獻資料，主要有布哈林的歷史唯物主義理論、布哈林文選、馬克思恩格斯全集、馬克思恩格斯選集、列寧全集、列寧選集、毛澤東選集、鄧小平文選、馬克思主義哲學概論、社會主義和諧社會論、科學發(fā)展觀新論、科學發(fā)展觀與中國特色社會主義和中央的一些相關(guān)的理論政策與文件，及部分外國哲學等。關(guān)鍵詞關(guān)鍵詞布哈林歷史唯物主義平衡論平衡運動論當代價值II

簡介：河北大學碩士學位論文論弗雷格概念論及其對現(xiàn)代邏輯與哲學的影響姓名梁宗憲申請學位級別碩士專業(yè)馬克思主義哲學指導(dǎo)教師張燕京20070601ABSTRACTABSTRACTFROMTHEPERSPECTIVEOFFREGE’SCONCEPTTHEORY,THISPAPERATTEMPTSTOFINDOUTTHEORIGINOFHISTHOUGHTANDPROBESITSRELATIONBETWEENCONCEPTTHEORYANDPHILOSOPHYSO勰TOMAKECLEARITSIMPORTANTROLEINHISLOGICALSYSTEMANDDISCUSSITSIMPACTONMODEMLOGICANDPHILOSOPHY．THEPAPERCONSISTSOFTHREECHAPTERS．THEFIRSTCHAPTERDISCUSSESTHEFOUNDATIONOFCONCEPTTHEORY．KANTSTHOUGHTEXERTSGREATINFLUENCEONFREGESCONCEPTTHEORY．FREGESPHILOSOPHYFEATURES、L，IMREALISM．HEEMPHASIZEDTHEONTOLOGICALSTATUSOFTHEABSTRACTENTITIES，OBJECTIVITYOFLOGICANDTRUTH．SOHEOBJECTEDTOPSYCHOLOGISTPRINCIPLEANDEMPHASIZEDCONTEXTPRINCIPLE．THESECONDCHAPTERIN仃ODUCESTHEBASICCONTENTSOFFREGE’SCONCEPTTHEORY．FREGESUPPLEMENTEDSOMENEWEXPLANATIONSONFUNCTIONANDARGUMENTINMATHS，ANDAPPLIEDTHESECATEGORIESINANALYSINGNATURALLANGUAGE，REGARDINGCONCEPTASFUNCTIONANDOBJECTASARGUMENT．HEFURTHERANALYZEDTHERELATIONBETWEENCONCEPTANDOBJECT．ONTHEBASISOFTHEANALYSISOFSUBJECTTERMANDPREDICATE，HECORNEDUP晰廿1ANEWMETHODTOANALYSEDAILYLANGUAGE．THETHIRDCHAPTERDISCUSSESFREGE’SCONCEPTTHEORY’SIMPACTONMODEMLOGICANDPHILOSOPHY．HISCONCEPTTHEORYISTHEFOUNDATIONOFFIRSTORDERPREDICATELOGICANDITEXEASGREATINFLUENCEONTHEDEVELOPMENTOFMODEMQUANTIFIERTHEORY．ITHASTWOIMPACTONMODEMPHILOSOPHYFIRST，ITPROVIDESANEWANALYTICTOOLSOTHATSOMEIMPORTANTCONCEPTSINMATHSCANBEPERFECTED；SECOND，ITSOLVESSOMEPHILOSOPHICALPROBLEMS,WHICHISQUITEHELPFULTOTHERESEARCHOFPHILOSOPHICALONTOLOGY．KEYWARDSFREGECONCEPTTHEORYIMPACTⅡ

簡介：歷史學碩士學位論文論崔致遠的哲學思想與歷史觀CHOECHIWOON’SPHILOSOPHYTHOUGHTANDHISTORYIDEA董健世界史延邊大學學校代碼10184分類號分類號密級UDC學號200701441延邊大學碩士學位論文論崔致遠的哲學思想與歷史觀研究生姓名董健培養(yǎng)單位延邊大學指導(dǎo)教師姓名、職稱鄭永振教授學科專業(yè)世界史研究方向朝鮮古代史論文提交日期2010年5月17日

簡介：論文題目論奧托神圣者的觀念中的宗教現(xiàn)象學方法及其問題學科專業(yè)外國哲學學位申請人李宜君指導(dǎo)老師張志平摘要魯?shù)婪驃W托的神圣者的觀念一書堪稱運用宗教現(xiàn)象學方法詮釋宗教本質(zhì)的經(jīng)典之作。本文在以神圣者的觀念的文本為根據(jù)的基礎(chǔ)上，對照宗教現(xiàn)象學方法兩條發(fā)展路徑的同時，針對奧托在分析神圣經(jīng)驗的過程當中所使用的概念圖示化理論、懸擱還原、類比聯(lián)想等若干方法，試圖呈現(xiàn)其本質(zhì)宗教現(xiàn)象學方法的主要特征與原則以及其中有待解決的一些問題。關(guān)鍵詞奧托；神秘者；現(xiàn)象學；宗教本質(zhì)。

簡介：Y769‘761／Y76976T一丫769780學校代碼10246學號021016051論伊拉斯謨和路德的宗教改革思想院專姓系哲學系業(yè)宗教哲學名劉友古指導(dǎo)教師張慶熊教授完成日期2005年4月16日文擎論火位回一豢後士。帶ABSTRACTTHEREFORMATIONMOVEMENTINTHE16“CENTURYHASBEENAHISTORIEALEVENTFORLONG．HOWEVER,ITSRELIGIOUSTHOUGHTHASNOTPASSEDAWAY．ITISTHEFASCINATIONOFTHOUGHT．THEPURPOSEOFTHISDISSERTATIONISNOTTOGIVEANALLROUNDSTUDYOFTHEREFORMATIONTHOUGHTS，BUTTOEXPOSITTHEDIFFERENTRELIGIOUSTHOUGHTSOFTHETWOGREATMENINTHE16“CENTURY,DESIDERIUSERASMUSANDMARTINLUTHER,INTHEBACKGROUNDOFTHERELIGIOUSTHOUGHTSINTHELATERMEDIEVALAGE．THESEDIFFERENCESWILLREVEALTHREEMAJORISSUESOFTHECHRISTIANTHOUGHTSSINANDSALVATION，REASONANDFAITH，ANDFREEWILLANDNECESSITY．THESETHREEISSUESAREALWAYSTHECENTRALCONTENTSOFCHRISTIANITY．FROMTHEHISTORICALPOINTOFVIEW,THESETHREEISSUESHAVEALWAYSBEENTHERELIGIOUSTHEMESINEVERYPEDOD．IFITISEXPRESSEDBYAMODELORPARADIGM，THESETHREEISSUESALETHECONTEITSOFTHEPARADIGMOFEVERYCHRISTIANTHOUGHTANDALSOTHEPIVOTOFITSTRANSFORMATION．THEFIRSTTHEMEOFTHISDISSERTATIONISTHAT也EINTERPRETATIONSOFERASMUSANDLUTHER,REGARDINGTHETHREEISSUES，CONSTRUCTEDTHEIROWNTYPESOFRELIGIOUSTHOUGHTS．IFTHEYARECLASSIFIEDACCORDINGTOTHERELIGIOUSTYPESOFKANT，NAMELYEGOCENTRICRELIGIONANDTHEOCENTRICRELIGION，THETHOUGHTSOFERASMUSTENDSTOBETHEFORMERTYPEANDTHETHOUGHTSOFLUTHERTENDSTOBETHELATTERTYPE，WHENWEUSE‘TEND”TODESCRIBETHECLASSIFICATION，ITIMPLIESTHATITISNOTAKINDOFVERYSTRICTCLASSIFICATION．FOREXAMPLE，ALTHOUGHERASMUSSTRONGLYEMPHASIZEDTHATCHRISTIANITYSHOULDBEHUMANCENTERED，ASTHEOBJECTOFGOD’SBLESSINGSWASTHEHUMANRACE，HEALSOSTRESSEDTHATTHECENTEROFCHRISTIANFAITHV，ASCHRIST．THEESSENCEOFCHRISTWASHOWEVERASUPERHIGHCLASSMINDTOHIM．THEREFORE，AHUMANHADTORECEIVECHRISTBYHISORHERMIND、ITISHISTHEORYOF“DOETAPIETAS”．LUTHERALSOSTRESSEDTHECONSCIENCEOFHUMANBEINGS，ASHESAIDINWORMSTHATHECOULDNOTBETRAYHISOWNCONSCIENCETORETRACTHISOWNDECLARATION．THESECONDTHEMEOFTHISDISSERTATIONISTOARGUETHATTHESIGNIFICANCESOFTHEIRREFORMATIONTHOUGHTSLIEINAERASMUS’INNERSALVATIONOFMORALANDLUTHER’SSALVATIONOFSOLEGRACEHAVETRANSCENDEDTHEOUTERSALVATIONOFLEGALOFSCHOLASTICISM，B1THEHARMONYBETWEENREASONANDFAITHBASINGUPONTHEMORALREASONBYERASMUSANDTHEHARMONYBETWEENREASONANDFAITHBASINGUPONTHEABSOLUTEFAITHBYLUTHERHAVEBEENSUPERIORTOTHEHARMONYBETWEENREASONANDFAITHBASINGUPONTHENATURALREASONBYSCHOLASTICISM，ANDEERASMUS’THEORYOFCOOPERATIONBETWEENFREE,,VILL“

簡介：碩士學位論文論寂靜的春天中的生態(tài)哲學思想STUDYONTHEECOLOGICALPHILOSOPHYTHOUGHTSINSILENTSPRING作者姓名直亙擅學科、專業(yè)型堂拉查蜇堂學號21012019指導(dǎo)教師王王鏖塑援完成日期2013年6月大連理工大學DALIAJLUNIVERSITYOFTECHNOLOGY大連理工大學碩士學位論文摘要蕾切爾卡遜是美國著名的生態(tài)文學家，她所著的寂靜的春天被世界公認為環(huán)保運動的奠基之作，其中蘊含著豐富的生態(tài)哲學思想。本文試圖概括其生態(tài)哲學思想的主要內(nèi)容，分析卡遜的生態(tài)哲學思想對后世的積極作用，以期對解決當代環(huán)境問題有所裨益。首先，本文對卡遜的一生進行了簡要介紹，并說明了寂靜的春天的寫作緣由及重要意義。其次，通過對寂靜的春天內(nèi)容的梳理，分析其中蘊含的生態(tài)哲學思想，并結(jié)合美國當時的社會背景以及卡遜的生態(tài)哲學思想產(chǎn)生的理論基礎(chǔ)，說明其生態(tài)哲學思想產(chǎn)生的必然性。對卡遜的生態(tài)哲學思想解讀分為四個部分反對“人類中心主義”的思想、生物進化的思想、生態(tài)整體主義及敬畏生命。此外，卡遜的生態(tài)哲學思想是具有前瞻性的。最后，本文探討了卡遜所著的寂靜的春天中的生態(tài)哲學思想對后世的影響。寂靜的春天不僅使人類建立了新的生態(tài)觀，而且激發(fā)了環(huán)境保護運動，并促使聯(lián)邦政府成立新的機構(gòu)統(tǒng)一處理農(nóng)業(yè)中的有毒藥物問題，相應(yīng)的立法也應(yīng)運而生；同時，在環(huán)保運動的基礎(chǔ)上又對環(huán)境科學與環(huán)境史的形成具有推動作用。本文對卡遜為人類環(huán)保事業(yè)做出的不懈努力給予了高度評價，并希望通過本文對卡遜的生態(tài)哲學思想的探討，引起學術(shù)界對卡遜作品中的環(huán)境哲學思想的廣泛關(guān)注，指出哲學思想對于時代發(fā)展的重要’眭。挖掘卡遜的生態(tài)哲學思想有利于我們?nèi)嫔羁痰亟庾x其思想的哲學內(nèi)涵，也有利于我們研究其生態(tài)哲學思想對環(huán)境史、認識史的積極作用和學術(shù)貢獻，更有利于我們正確處理當代社會發(fā)展中出現(xiàn)的環(huán)境問題。關(guān)鍵詞卡遜；寂靜的春天；生態(tài)哲學

簡介：南京師范大學碩士學位論文論宗教思想對批評家艾略特的重要影響姓名陳亮申請學位級別碩士專業(yè)比較文學與世界文學指導(dǎo)教師齊宏偉20100424．ABSTRACTABSTRACTTHERESEARCHINTOTHERELATIONBETWEENTHERELIGIOUSTHOUGHTANDELIOT’SCRITICISMHASNOTBEENVALUED．SOMEPEOPLEEVENARGUETHATTHEDEVELOPMENTOFELIOT’SCRITICISMWASIMPEDEDBYTHERELIGIOUSTHOUGHT．ALTHOUGHTHEREARESOMERELATEDREVIEWS，THEYARENOTADEQUATEANDDEEPGOING．THISTHESISISANINQUIRYINTOTHERELIGIOUSIMPACTONELIOT’SCRITICISM，WHICHSYSTEMATIZESTHERELIGIOUSFACTORSINELIOT’SCRITICISM，ANALYSESTHECHARACTERISTICSANDESSENCEOFELIOT’SRELIGIOUSTHOUGHT，EVALUATESITANDSUMMARIZESTHEENLIGHTENMENTITBRINGSTOCHINESECONTEMPORARYCRITICISM．THEBODYOFTHETHESISCONSISTSOFTHEFOLLOWINGTHEREPARTS．THEFIRSTPARTSYSTEMATIZESTHEMAINMANIFESTATIONSOFRELIGIOUSTHOUGHT’SIMPACTONELIOT’SCRITICISM“DOUBLESTANDARDS”．CHRISTIANCLASSICISMANDHUMANISM，CHRISTIANSOCIETYIDEALANDCULTURE．THE“DOUBLESTANDARDS”ISTHEGUIDINGPRINCIPLEOFTHEM，WHICHESTABLISHESTHERELIGIOUSDIMENSIONOFELIOT’SCRITICISM．ELIOT’SCLASSICISMISBASEDONTHEORIGINALSIN，WHICHEMPHASIZESTHEOUTSIDEAUTHORITY．ELIOTALSOJUDGESTHEHUMANISMONLYWHENITRELIESONTHERELIGION，CANITSPOSITIVEANDCONSTRUCTIVESIDEBEDEVELOPED．ASTHEVISIONGOESBROADERANDDEEPER,ELIOTCONCEIVESANIDEALCHRISTIANSOCIETY,ANDESPECIALLYVALUESTHEEDUCATION．HEHOLDSTHATALLTHEEDUCATIONISBOUNDTOBETHERELIGIOUSEDUCATIONFINALLY．ONT11EISSUEOFCULTURE，ELIOTINSISTSONTHEUNITYOFDIVERSITYANDUNDERLINESTHATTHEUNITYDEPENDSONTHERELIGION’SPOWER．THESECONDPARTEXPOUNDSTHECHARACTERISTICSANDESSENCEOFELIOT’SRELIGIOUSTHOUGHTONTHEBASISOFTHEFIRSTPART．RELIGIONHASTHREEDIFFERENTCONNOTATIONSINELIOT’SCRITICISMULTIMATEMEANINGINTHE‘‘DOUBLESTANDARDS”，ABSOLUTEAUTHORITYINCLASSICISMANDHUMANISM,ANDTIEOFSPIRITUALUNITYINSOCIETYANDCULTURE．THETHIRDPARTEVALUATESELIOT’SRELIGIOUSCRITICISMONTHEBASISOFTHEABOVETWOPARTS．ITISCONCLUDEDTHATELIOT’SRELIGIOUSTHOUGHTHASAGREATPOSITIVEIMPACTONHISCRITICISM，ENABLESTHEBREAKTHROUGHOFFORMALISMANDDUALISM，TAKESITTOADEEPANDBROADLEVEL，ANDGAINSTHEPROFUNDITYANDETERNITY．FINALLY,HAVINGCHINESECONTEMPORARYCRITICISMINVIEW,IT．DISCUSSESTHEENLIGHTENMENTELIOT’SRELIGIOUSCRITICISMBRINGSTOTHEPREDICAMENTLOSTOFSTANDPOINT，CRITICISMSYSTEMANDLITERARINESS．KEYWORDSELIOT，RELIGION，CHRISTIANITY,CRITICISM，CHINESECONTEMPORARYCRITICISMII

簡介：中國石油大學（華東）碩士學位論文論中國傳統(tǒng)民本思想的哲學基礎(chǔ)及現(xiàn)代意義姓名張玉環(huán)申請學位級別碩士專業(yè)馬克思主義哲學指導(dǎo)教師要興磊20080401PHILOSOPHICALFOUNDATIONANDITSPRACTICALSIGNIFICANCEOFTHETRADITIONALPEOPLEBASEDTHOUGHTZHANGYUHUANMARXISMPHILOSOPHYDIRECTEDBYPROF．YAOXINGLEIABSTRACTCHINESENATIONHADACOLORFULANDPROFOUNDNATIONALCULTUREINTHE5,000YEARHISTORYOFCIVILIZATION．ITHASBEENCONCERNEDTHATTHEPRECIOUSSPIRITUALHERITAGE，ITSDEEPPOOLOFHUMANWISDOMANDTHEHUMANISTICSPIRIT．THETRADITIONALPEOPLEBASEDTHOUGHTISONEOFTHEEXCELLENTTRADITIONALCULTURE，WHICHHASABROADANDFARREACHINGINFLUENCETOCHINALATERPOLITICAL，ANDCULTURALTHINKINGOFTHEDEVELOPMENT．WITHTHEPARTYINTHENEWERAOF”PEOPLEORIENTED”．”PEOPLEORIENTED”MODEMCONCEPTOFGOVEMANCEANDTHEIMPLEMENTATIONOFTHEISSUESOFCONCCMTOTHEPEOPLE’SLIVELIHOOD，THEPEOPLEOFTHISTRADITIONALTHINKINGINRECENTYEARSHASINCREASINGLYBECOMEAHOTACADEMICRESEARCH．CHINAHASALONGSTRONGFEELINGSOFTHEPEOPLE．THEPEOPLEOFTHISTRADITIONALTHINKINGHASACCUMULATEDINTHECULTUREOFTHECHINESENATIONPSYCHOLOGICALSTRUCTURE．RESTRICTINGPEOPLE’SMODEOFTHINKINGANDBEHAVIORINADEEPERLEVEL．TODAYTHEREARCSTILLBROADSOCIALBASEINCHINA．THISWILLBETHETRADITIONALTHINKINGASA”NATIONALCULTURESOIL”ANDTHE”BRIDGE”，ACONTEMPORARYXINMINSOURCEOFTHETHINKINGOFTHETHEORYANDPRACTICALBASISFORTHEBUILDINGOFSOCIALISMWITHCHINESECHARACTERISTICSOFTHEPOLITICALCULTUREUNDOUBTEDLYHASANIMPORTANTREFERENCE．THISPAPERISDIVIDEDINTOFIVEPARTS，WHICHPUTMARXISTTHEORYASTHEBASICPOINTS，PERSPECTIVEOFPHILOSOPHYANDFROMTRADITIONALCHINESEPEOPLETHINKINGOFRELATEDCONCEPTS，ANALYSISINDEPTHOFCHINA’STRADITIONALTHINKINGOFTHEPEOPLEOFTHEBASICCONNOTATIONTHROUGHTRADITIONALCHINESEPEOPLETHINKINGOFTHEFORMATIONANDEVOLUTIONCARDINGANDANALYSIS，ANDFURTHERDEEPENEDTHETHINKINGOFTRADITIONALPUBLICAWARENESSOFTHEPEOPLETHROUGHTHETRADITIONALCHINESEWAYOFTHINKINGOFTHINKINGOFTHEPEOPLEOFTHISTRADITIONALCHINESEMININGIDEOLOGICALARGUMENTSPHILOSOPHICALBASISOFTRADITIONALCHINESEPEOPLETHROUGHIDEOLOGICALANDTHEORETICALEVALUATIONOFTHISEXPLORETRADITIONALPEOPLEBASEDTHOUGHTOFTHEMODEMENLIGHTENMENT．KEYWORDTHETRADITIONALPEOPLEBASEDTHOUGHTTHEMODEOFTHINKINGPHILOSOPHICALFOUNDATION

簡介：東南大學碩士學位論文論尼采超人哲學的道德教化意義姓名王凱申請學位級別碩士專業(yè)哲學；倫理學指導(dǎo)教師田海平20110318英文摘要ABSTRACTIONFRIEDRICHNIETZSEHEHADPREDICTEDTHEISSUESTHATHUMANSOCIETYWOULDENCOUNTERINTHENEARFUTURE，OFWHICHISTHELOSEOFHUMANSUBJECTIVITY．INMORALACTIVITIES，HUMANBECAMETHESLAVESTOMORALITY,LOSETHEIRSUBECTIVEABILITIES．ANDSURRENDEREDTHEMSELVESTOTHEMORALAUTHORITIES．ASTHEUNCONCIOUSNESSOFSUBJECTIVITYLOSS．HUMANFINALLYBECAMEASUBORDINATIONTOMORALITY．THUSINORDERTOFINDTHEHUMANSUBJECTIVITY,NIETZSCHE’SUBCRMENSCHPHILOSOPHYASKSHUMANTOTRANSCENDTHEMSELVESBYBREAKINGUP、，ITHTHEPASTPREJUDUCE，BYRECONTRUCTING也EVALUESYSTEM．BYDOINGTHIS．THEHUMANWILLBEAWAKENASWELLASTHEFUL丘LLMENTOFTHEHUMANSUBJECTIVITYANDDIVERSITYACHIEVED．INORDERTOINTERPRETHOWOBENNENSCHPHILOSPPHYDEVELOPED,FROMANABSTRACTIVECONCEPTTOAPOWERFULELVOLUTIONALFORCE．THECONCEPTOVERMANWILLBEINTERPRETEDTHOROUGHLY．ASTHEINTERPRETATIONCARRIESON,THEEULTIVATIVEEFFECTSOFTHEOVERMANPHILOSOPHYWILLBEUNCOVERED．THETHESISCONSISTSOFTHREECHAPTERSCHAPTERONEARGUESTHEEXSISTENTIALSTATUSOFHUMAN．BEINGS．HOWTHEDEFECTSINHUMANBEINGSMAKETHEOVERMANPOSSIBLE．CHAPTERTWOEXPLAINSTHEDETAILEDDEFINITIONOFOVERMAN．ITPOINTSOUTTHATESSENTIALLYOVERMANISTHEWAYHUMANBEINGSFULFILLTHEMSELVESINMORALACTIVITITES．CHAPTERTHRG地GIVESTHEWAYTOAWAKEHUMAN．BEINGSANDTHESUBJECTIVITYINTHEM．BASEDONTHISAWAKENPROCEDALE．THEDIVERSITYOFBOTHHUMANBEINGSANDTHEWORLDISFINALLYAEHIEVED．KEYWORDSOVERMAN；MASTERORSLAVEMORALITY；MORALSUBJECTIVITY；MORALDIVERSITYN

簡介：分類號密船．Q⑧單位代碼10422學號2口L訓(xùn)OLS∥蔡辦孑碩’士學位論文THESISFORMASTERDEGREE論文題目P兒訟巳礎(chǔ)棚懶耐彳忽夠拋，T彩號訊咎吵仗億91舛P勛寺五，7渾耖了劫蝌啦醐譖作者培養(yǎng)專業(yè)指導(dǎo)合作姓名溘握單位跳園盈鯊氆一名稱籃遺主童姿教師鼓盤．紐盔逮導(dǎo)師一_2汐侈年弓月引日原創(chuàng)性聲明本人鄭重聲明所呈交的學位論文，是本人在導(dǎo)師的指導(dǎo)下，獨立進行研究所取得的成果。除文中已經(jīng)注明引用的內(nèi)容外，本論文不包含任何其他個人或集體已經(jīng)發(fā)表或撰寫過的科研成果。對本文的研究作出重要貢獻的個人和集體，均已在文中以明確方式標明。本聲明的法律責任由本人承擔。論文作者簽名遠望整日期鯊L￡＆生關(guān)于學位論文使用授權(quán)的聲明本人完全了解山東大學有關(guān)保留、使用學位論文的規(guī)定，同意學校保留或向國家有關(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)山東大學可以將本學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、縮印或其他復(fù)制手段保存論文和匯編本學位論文。保密論文在解密后應(yīng)遵守此規(guī)定論文作者虢遺還神夠緲期迎址

簡介：分類號密級學校代碼學號10165200710500遣卒師筢大學碩士學位論文論宗⑨教學視域下希臘公民團體作者姓名學科、專業(yè)研究方向?qū)熜彰R晶洋的演變歷史學世界上古史畢會成副教授2010年5月學位論文獨創(chuàng)性聲明LIIIIIIIIIIRLRILLIRITLY1795157本人承諾所呈交的學位論文是本人在導(dǎo)師指導(dǎo)下所取得的研究成果。論文中除特別加以標注和致謝的地方外，不包含他人和其他機構(gòu)已經(jīng)撰寫或發(fā)表過的研究成果，其他同志的研究成果對本人的啟示和所提供的幫助，均已在論文中做了明確的聲明并表示謝意。學位論文作者簽名學位論文版權(quán)的使用授權(quán)書本學位論文作者完全了解遼寧師范大學有關(guān)保留、使用學位論文的規(guī)定，及學校有權(quán)保留并向國家有關(guān)部門或機構(gòu)送交復(fù)印件或磁盤，允許論文被查閱和借閱。本文授權(quán)遼寧師范大學，可以將學位論文的全部或部分內(nèi)容編入有關(guān)數(shù)據(jù)庫并進行檢索，可以采用影印、縮印或掃描等復(fù)制手段保存、匯編學位論文，并且本人電子文檔的內(nèi)容和紙質(zhì)論文的內(nèi)容相一致。保密的學位論文在解密后使用本授權(quán)書。學位論文作者簽名簽名日期少卜年J月莎日指導(dǎo)教師簽名

簡介：⑧論文作者簽名蕉縫指導(dǎo)教師簽名論文評閱人1評閱人2評閱人3評閱人4評閱人5答辯委員會主席王俊副敦援浙江太堂厶玄堂院委員1魚到民教援浙江太堂△室堂院委員2筮自苤數(shù)援浙江太堂△玄堂院委員3童雪富教援逝江太堂厶文堂院委員4王主L王副教援浙延太堂厶室堂院浙江大學研究生學位論文獨創(chuàng)性聲明本人聲明所呈交的學位論文是本人在導(dǎo)師指導(dǎo)下進行的研究工作及取得的研究成果。除了文中特別加以標注和致謝的地方外，論文中不包含其他人已經(jīng)發(fā)表或撰寫過的研究成果，也不包含為獲得逝姿盤釜或其他教育機構(gòu)的學位或證書而使用過的材料。與我一同工作的同志對本研究所做的任何貢獻均己在論文中作了明確的說明并表示謝意。學位論文作者簽名簽字目期加15年占月弓日學位論文版權(quán)使用授權(quán)書本學位論文作者完全了解逝姿太堂有權(quán)保留并向國家有關(guān)部門或機構(gòu)送交本論文的復(fù)印件和磁盤，允許論文被查閱和借閱。本人授權(quán)逝姿太堂可以將學位論文的全部或部分內(nèi)容編入有關(guān)數(shù)據(jù)庫進行檢索和傳播，可以采用影印、縮印或掃描等復(fù)制手段保存、匯編學位論文。保密的學位論文在解密后適用本授權(quán)書學位論文作者簽名鹿將導(dǎo)師簽名≯黲們，，簽字日期知15年6月5日簽字日期鋤心年E月}日