簡介：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

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簡介：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

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簡介：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內(nèi)外的典型案例進(jìn)行深度剖析第四章宗教問題引致的集群攻擊行為的原因分析第五章對(duì)宗教問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)鍵詞宗教問題群體性事件集群攻擊行為應(yīng)急管理研究

簡介：南開大學(xué)學(xué)位論文版權(quán)使用授權(quán)書DD48372本人完全了解南開大學(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)定向國家有關(guān)部門或者機(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)校可以適當(dāng)復(fù)制論文的部分或全部內(nèi)容用于學(xué)術(shù)活動(dòng)。學(xué)位論文作者虢壹弓焯U3C7年S月L珀經(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。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)的最長保密年限及書寫格式規(guī)定如下中文摘要中文摘要本文旨在通過對(duì)柳宗元相關(guān)論著的闡釋，揭示其內(nèi)在的政治哲學(xué)思想，并由此分析它在中國古代政治思想中的重要意義。文章涉及柳宗元生活的時(shí)代背景，以及其從政經(jīng)歷。在此基礎(chǔ)上，介紹柳宗元政治哲學(xué)思想形成的思想淵源和被貶前后政治哲學(xué)思想的變化。本文對(duì)柳宗元政治實(shí)踐的介紹較為簡略，重在思想理論的論析。柳宗元政治學(xué)哲學(xué)思想的主要部分，在于對(duì)儒家政治理論的繼承和發(fā)揮，大體上仍然可以歸屬于民本思想的范疇。他是唯物主義發(fā)展史上的重要人物，也是唐代發(fā)揚(yáng)民本思想的重要思想家。其理論功績具有超越時(shí)代的特色，對(duì)后世有著積極的意義。關(guān)鍵詞民本君本“勢(shì)“吏為民役

簡介：論文指導(dǎo)小組成員教授副教授教授第二節(jié)對(duì)思想市場(chǎng)理論的實(shí)證批判，，22一、科學(xué)性不足，，22二、實(shí)現(xiàn)的可能性23第三節(jié)從法哲學(xué)視角看市場(chǎng)失靈理論模式的挑戰(zhàn)25一、被濫用的“第四權(quán)力”，二，，26二、大眾傳媒偏離大眾，成為“少數(shù)人”的私器，26三、導(dǎo)致思想市場(chǎng)失靈的原因，27四、媒體近用權(quán)的提出，，28第四章新媒體對(duì)思想市場(chǎng)的影響，29第一節(jié)新媒體概述，二，，，29一、新媒體在大眾傳媒發(fā)展時(shí)間軸上的位置29二、新媒體的概念及特點(diǎn)，，29第二節(jié)我國新媒體發(fā)展現(xiàn)狀，31一、我國新媒體發(fā)展現(xiàn)狀概述31二、我國主要新媒體傳播方式的發(fā)展?fàn)顩r，33第三節(jié)新媒體帶來的改變，，37一、新媒體的哲學(xué)意義37二、新媒體的深層影響，37第四節(jié)新媒體構(gòu)建的新場(chǎng)域以微博為例，，38一、微博的崛起之路39二、微博上到底發(fā)生了什么，，，40三、從“大眾傳播”到“網(wǎng)眾傳播”42四、在“場(chǎng)域”視角下審視變化中的思想市場(chǎng)，46第五章新媒體場(chǎng)域下思想市場(chǎng)的法律調(diào)整，48第一節(jié)新媒體場(chǎng)域下思想市場(chǎng)法律調(diào)整的必要性，48一、“網(wǎng)絡(luò)暴力”漠視他人權(quán)益48二、“輿論審判”裹挾司法獨(dú)立，，49三、“網(wǎng)絡(luò)推手”擠推真正民意、S0四、“人肉搜索”引發(fā)道德危機(jī)51第二節(jié)新媒體場(chǎng)域下思想市場(chǎng)法律調(diào)整的意義，，，，51

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簡介：中南民族大學(xué)碩士學(xué)位論文我國公民宗教信仰自由權(quán)問題研究姓名朱丹申請(qǐng)學(xué)位級(jí)別碩士專業(yè)憲法學(xué)與行政法學(xué)指導(dǎo)教師曾憲義20090527我國公民宗教信仰自由權(quán)問題研究IIABSTRACTTHEFREEDOMOFRELIGIOUSBELIEFREFERSTOAKINDOFCIVILFREEDOMOFBELIEVINGINCERTAINRELIGIONPRACTICEITVOLUNTARILYACCDINGTOTHEIRINNERFAITHITISABUNDLEOFRIGHTSCONSISTEDOFRELIGIOUSFREEDOMRELIGIOUSBEHAVIFREEDOMTHEFMERISANABSOLUTERIGHTWHICHISINVIOLABLEWHILETHELATTERSHOULDBERESTRICTEDBYTHELAWSTHEFREEDOMOFRELIGIOUSBELIEFTHEETICALLYHASROOTSINTHERIGHTOFFREEDOMRELIGIOUSTOLERATIONSEPARATIONOFCHURCHSTATEBELONGINGTOCIVILFUNDAMENTALRIGHTSBACKGROUNDRIGHTSRESTRICTEDRIGHTSINACTERWHICHISGENEROUSPERSONALENACTEDEASILYINFRINGEDEVERYSTATEHASINCPATEDFREEDOMOFRELIGIOUSBELIEFINTOITSCONSTITUTIONTOPROMOTEPOSITIVEINTERACTIONBETWEENTHEMITHASTHECONSTITUTIONALVALUEOFREALIZINGCIVILLIBERTYMAINTAININGSOCIALSTABILITYPROMOTINGDEMOCRACYINLEGALSYSTEMCONSTRUCTIONOFACOUNTRYTHISTHESISISCOMPOSEDOFFOURPARTSTHEFIRSTPARTGIVESABRIEFINTRODUCTIONOFTHERIGHTOFFREEDOMOFRELIGIOUSBELIEFWHICHMAKESUSHAVEAGENERALIDEAOFITBECAUSETHERIGHTOFFREEDOMOFRELIGIOUSBELIEFISANIMPTANTPARTOFBASICHUMANRIGHTSWHICHISVALIDATEDBYALOTOFINTERNATIONALTREATIESCONSTITUTIONOFEVERYDEMOCRATICSTATETHESECONDPARTDISCUSSESSOCIALHISTICALROOTOFTHERIGHTOFFREEDOMOFRELIGIOUSBELIEFITSCONSTITUTIONALSIGNIFICANCERELIGIONISASPECIALSOCIALPHENOMENONWITHSOMEPOSITIVEFUNCTIONSWHICHHASBEENEXISTINGINHUMANSOCIETYFALONGTIMETHEPRODUCTIONDEVELOPMENTCURRENTEXISTENCEOFRELIGIONHAVESTRONGPRACTICALSIGNIFICANCEPROFOUNDHISTICALCULTURALBACKGROUNDTHEFREEDOMOFRELIGIOUSBELIEFISAFUNDAMENTALRIGHTOFCITIZENSWHICHISDECIDEDBYITSSOCIALSTATUSTHETHIRDPARTISDEVOTEDTOTHESITUATIONOFFREEDOMOFRELIGIOUSBELIEFTHEEXISTENTPROBLEMSTHECAUSESOFTHEPROBLEMSATTHEPRESENTSTAGEINCHINAITFIRSTLYANALYZESOURCOUNTRY’SCURRENTPROBLEMSINTHEASPECTOFLEGALSAFEGUARDOFLIBERTYOFRELIGIOUSBELIEFASWELLASGANIZATIONALINTERNALPROBLEMSITALSOMAKESANANALYSISOFTHEACTERISTICSOFFREEDOMOFRELIGIOUSBELIEFFURTHEREXPLESTHECAUSESOFTHESEACTERISTICSTHEFOURTHPARTPROBESINTOHOWTOPERFECTTHECONSTITUTIONLEGALPROTECTIONREGARDINGTHEFREEDOMOFRELIGIOUSBELIEFITPOINTSOUTOURCOUNTRYSHOULDPERFECTTHELEGALPROTECTIONOFFREEDOMOFRELIGIOUSBELIEFONTHEBASISOFFOLLOWINGPRINCIPLESOF

簡介：大連海事大學(xué)碩士學(xué)位論文我國環(huán)境問題根源的哲學(xué)思考姓名戴昕哲申請(qǐng)學(xué)位級(jí)別碩士專業(yè)馬克思主義哲學(xué)指導(dǎo)教師賈鳳姿20090601英文摘要ABSTRACTSINCEREFORMINGANDOPENINGTOTHEOUTSIDEWORLDTHEECONOMYOFOURCOUNTRYHASREALIZEDTHEFASTDEVELOPBUTMEANWHILE，THEECOLOGICALENVIRONMENTHASALSOPAIDAHEAVYPRICEINTHERECENTYEARS，THESIGNIFICANTDISASTELISANDTHEPOLLUTIONEVENTSOCCURREPEATEDLYOURCOUNTRYISFACEDWITHTHESERIOUSENVIRONMENTALSITUATIONANDMANYPLACESHAVEALREADYTOUCHEDTHEENVIRONMENTSUPPORTINGCAPACITYAGENTATTHESAMETIME，ENVIRONMENTALPOLLUTIONHASBROUGHTGREATDAMAGESTOTHEPEOPLE’SLIFEANDPRODUCTIONINOURCOUNTRYTHEPROBLEMSANDCOMPLAINTSBYPOLLUTINGHASINCREASEDMOREANDMOREN0TONLYHASTHEENVIRONMENTALPROBLEMSBECOMETHEBOTTLENECKOFTHESCIENTIFICDEVELOP，BUTALSOBECOMETHEPAINSOFPEOPLEANDSOCIETYTUMORSTHECAUSESOFTHETHEENVIRONMENTPROBLEMSAREVERYCOMPLEX，BUTLOOKINGFROMTHEROOTISATHINKINGMODEQUESTIONTHETHINKINGMODEISTHEDEPTHESSENCEOFHUMANCULTUREPHENOMENONSANDPLAYSACONTROLROLETOTHEHUMANBEHAVIORSITAFFECTSSOCIETYLIFE’SEVERYASPECTITISABASICMODEOFHUMANTOUNDERSTANDANDRESOLVEPROBLEMSITDECIDESTHECHOICESOFTHESTRATEGICTRAGET，THEECONOMICTYPEANDTHETECHNICALSHAPESTUDIESTHEPHILOSOPHICTHINKINGROOTSOFOURCOUNTRY’SENVIRONMENTPROBLEMSHAVETHEIMPORTANTSTRATEGICSENSETOREALIZESTHEECONOMICALANDSOCIETYSSUSTAINABLEDEVELOPTHEWORLDOUTLOOKOFSEPERATINGSUBJECTIVITYANDOBJECTIVE，THEVALUESOFHUMANCENTERTHEWORLDOUTLOOKOFDETERMININGFORTHEWILL，THEMETAPHYSICSDEVELOPMENTCONCEPT，THEVIEWOFLACKINGFAIRETHICSANDTHEOUTLOOKOFONESIDEDMORALARETHEPHILOSOPHICTHINKINGROOTSOFOURCOUNTRY’SENVIRONMENTPROBLEMSTHEREFORE，INORDERTOSOLVECHINASENVIRONMENTALPROBLEMS，WEMUSTSEEKFORTHEFOUNTAINLAEADFROMTHEPHILOSOPHYOFMARXISM，HUMANANDTHENATURALRELATIONALQUESTIONISTHEPENETRATIONENTIREMARXTHEORYBASICVIEWPOINT，THEMARXISMECOLOGYVIEWFORTHESOLUTIONBYUSWASCALLEDTODAYITHASPROVIDEDTHEDIALECTICALMATERIALISMWORLDOUTLOOKECOLOGYMANYQUESTIONSWEMUSTUSETHEECOLOGYVIEWOFMARXISMARMSOURWORLDOUTLOOK，THEVALUES，THEDEVELOPMENTCONCEPT，THEACHIEVEMENTSVIEWETHICSVIEWANDTHEMORALOUTLOOKTODIRECTTHEDEVELOPMENTOFECONOMYSOCIETYANDENVIRONMENTWEMUSTTAKETHEMARXISMECOLOGYVIEWANDTHEREPORTOFTHE17THNATIONALCONGRESSOFTHECOMMUNISTPARTYOFCHINATORESPECTTHERULEOFNATURE，SETUPTHECONCEPTOFSCIENTIFICDEVELOPMENT，THEVIEWOFFAIRETHICS，THEMORALOUTLOOKANDSCIENTIFICACHIEVEMENTSVIEW‘‘INSISTINGTHEBASICSTATEPOLICIESOFSAVINGRESOURCESAND

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簡介：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。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。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一是直接對(duì)超自然力量的崇拜活動(dòng)，這類活動(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)涵的闡釋應(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)，著眼上述三類活動(dòng)，結(jié)合各教實(shí)際情況來進(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)的特性以及國家對(duì)宗教自由的尊重義務(wù)，根據(jù)上述三類宗教活動(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，予以恰切的類型化。本文認(rèn)為，我國“信教自由“概念是典型的西方舶來品。因應(yīng)信教自由的思想脈絡(luò)，我國憲法第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)代漢語中，只應(yīng)理解成一個(gè)名詞性詞組。在中國語境把“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)代漢語語法。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，更多反映出中國傳統(tǒng)政治文化的深層次內(nèi)涵和中國歷史上政教關(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