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簡(jiǎn)介：學(xué)校代碼10385分類號(hào)研究生學(xué)號(hào)1300217013密級(jí)徐梵澄“精神哲學(xué)”解析徐梵澄“精神哲學(xué)”解析THEEXPLANATIONOFXUFANCHENG’S“SPIRITUALPHILOSOPHY”作者姓名萬(wàn)小清萬(wàn)小清指導(dǎo)教師黃海德黃海德教授教授學(xué)科中國(guó)哲學(xué)中國(guó)哲學(xué)研究方向儒家哲學(xué)儒家哲學(xué)所在學(xué)院哲學(xué)與社會(huì)發(fā)展學(xué)院哲學(xué)與社會(huì)發(fā)展學(xué)院論文提交日期二零一六二零一六年六月一日摘要I摘要徐梵澄被譽(yù)為精通中、西、印三大學(xué)問(wèn)體系的學(xué)術(shù)大家，他以“精神哲學(xué)”歸納自己一生的學(xué)術(shù)事業(yè)。然而學(xué)術(shù)界多關(guān)注其作為翻譯家的貢獻(xiàn)，對(duì)其“精神哲學(xué)”研究并不多。本文試圖通過(guò)對(duì)徐梵澄“精神哲學(xué)”相關(guān)概念及其內(nèi)涵的梳理和闡釋，進(jìn)一步呈現(xiàn)出徐梵澄一生所致力的精神學(xué)問(wèn)，尤其在當(dāng)今學(xué)術(shù)界和當(dāng)下社會(huì)中的“精神性”轉(zhuǎn)向的價(jià)值意義。本文總體上分為引言、正文和結(jié)論三個(gè)部分。引言主要介紹了該選題的來(lái)源、意義和目前就徐梵澄及儒家精神性向度研究的文獻(xiàn)綜述。正文部分通過(guò)對(duì)“精神哲學(xué)”中的相關(guān)概念的梳理和解釋，認(rèn)為“精神”和“知覺(jué)性”是其中分別代表本體和功用的兩個(gè)核心概念，“精神哲學(xué)”就是提升“知覺(jué)性”以“轉(zhuǎn)化氣質(zhì)”的學(xué)問(wèn)。接著以徐梵澄晚年力作陸王學(xué)述為文本，對(duì)陽(yáng)明心學(xué)中的良知、先知與徹悟、正念等問(wèn)題從“精神哲學(xué)”角度進(jìn)行了分析和互釋，認(rèn)為此種進(jìn)路研究陸王心學(xué)，不同于已有的現(xiàn)代哲學(xué)和宗教對(duì)話進(jìn)路，而是從精神實(shí)踐（SPIRITUALPRACTICE）的角度進(jìn)行，于各大文明精神學(xué)問(wèn)的互通和對(duì)話開(kāi)了先河。最后從精神修煉的詮釋系統(tǒng)的角度分析了阿羅頻多之學(xué)與陸王心學(xué)的差異性，認(rèn)為每種精神修煉方法都不可避免地帶上各自的文化烙印，不過(guò)在理論和技術(shù)層面上仍然可以對(duì)比和互通，由此可以理解徐梵澄何以會(huì)認(rèn)為兩者頗相契合，并最終回歸儒家。結(jié)論部分對(duì)徐梵澄“精神哲學(xué)”的學(xué)術(shù)價(jià)值和意義進(jìn)行了分析，認(rèn)為徐梵澄的“精神哲學(xué)”呼應(yīng)了目前學(xué)術(shù)界中兩個(gè)重要的趨向，其一是在當(dāng)前廣泛進(jìn)行的宗教對(duì)話中，對(duì)儒家精神宗教性維度的研究；其二是目前國(guó)際上一些優(yōu)秀的哲學(xué)家開(kāi)始對(duì)軸心文明所依賴的精神傳統(tǒng)進(jìn)行反思，并開(kāi)始關(guān)注希臘哲學(xué)的精神修煉治療向度。徐梵澄所開(kāi)啟的儒家精神性（SPIRITUAL）向度的研究和對(duì)其他文明精神學(xué)問(wèn)的關(guān)注，在日益注重身心靈修煉的當(dāng)下社會(huì)彰顯出重要的價(jià)值。關(guān)鍵詞關(guān)鍵詞徐梵澄精神哲學(xué)陽(yáng)明心學(xué)阿羅頻多

簡(jiǎn)介：分類號(hào)密級(jí)單位代碼I0422學(xué)號(hào)囊力番SHANDONGUNIVERSITY碩士學(xué)位論文論文題目THESISFORMASTERDEGREE作者姓名培養(yǎng)單位專業(yè)名稱指導(dǎo)教師合作導(dǎo)師沙仃年，月莎日，∥山東大學(xué)碩士畢業(yè)論文目錄中文摘要??????????????．ABSTRACT????．．?????????????．?．．???????????．???．．??．．3緒論??????．．．????．．????????．．?．．???????????．．??????5一、生平著述????????????????????????5二、學(xué)術(shù)背景????????????????????????6三、徐文靖易學(xué)哲學(xué)研究現(xiàn)狀?????????????????8第一章易以明天道的易學(xué)觀????????????????????。10一、易為義理之書(shū)???????????????????．．10二、對(duì)卦變說(shuō)和互體說(shuō)的否定????????．．．，???????．．14三、對(duì)鄭玄爻辰說(shuō)和以禮解易的尊崇?????????．16四、以史解易?????????????????????．18第二章“理氣一體“之易學(xué)本體論???????????????????．．22一、“無(wú)極而太極”之本源說(shuō)????????????????．22二、“一陰一陽(yáng)之謂道”的道氣論??????????????．25三、宇宙演化在易學(xué)系統(tǒng)內(nèi)的模擬??????????????．26第三章“天稟純善”之性命說(shuō)????????????????????29一、“氣至而情生”之性命學(xué)說(shuō)???????????????．29二、“人性秉天，其質(zhì)為善“之性善論????????????．31第四章“中正趨時(shí)“之政治倫理哲學(xué)?????????????????。33一、以陽(yáng)尊陰卑為基礎(chǔ)的倫理思想．??????????????33二、中正的社會(huì)觀?????????????????????．34三、趨時(shí)的君子觀?????????????????????．36結(jié)語(yǔ)???????????????．???????????????．???????37鈿F口．．．?????????????????Ⅲ?Ⅲ????Ⅲ???????????J，參考文獻(xiàn)????????????????????霉|謝??????????????????．．???????????????????4L

簡(jiǎn)介：獨(dú)創(chuàng)性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，也不包含為獲得或其他教育機(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)明并表示謝意。學(xué)位論文作者簽名歌鏹躊簽字日期如F吾年占月潞日學(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江西師范大學(xué)研究生院有關(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)部門或機(jī)構(gòu)送交論文的電子版和紙質(zhì)版，允許論文被查閱和借閱。本人授權(quán)江西師范大學(xué)研究生院可以將學(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。●保密的學(xué)位論文在解密后適用本授權(quán)書(shū)學(xué)位論文作者簽名吾太鍺暗簽字日期加B年臺(tái)月潞目導(dǎo)師簽名燎吣簽字日期≯啤S月刁日XUFAGUAN’SPHILOSOPHYOFLIFCISTALKABOUTHUMANNATUREANDHUMANITIES．THESPECIFICREALMOFTHEHUMANITIESTHROUGHSCIENCE，RELIGION，POLITICS，LITERATURE，ART，AESTHETICSREFLECTED，XUFUGUANTHINKSTHATHUMANNATUREISTHEFOUNDATIONOFHUMANITY,HUMANITYISEMBODIEDASSCIENCE，RELIGION,POLITICS，LITERATURE，ART，AESTHETICS，ANDOTHER1IFEFORMSEXIST．111THEFIRSTCHAPTERISTHEINTRODUETIONSECTIONOFTHEARTICLE．FIRSTOFALLTOCOMBMRXUFUGUAN’SLIFEEXPERIENCE，ANDEXAMINESTHETHOUGHTSOFTURNINGSEVERALTIMES證HISLIFECOURSE．111ESECONDISTOOVERVIEWOFXUFUGUAN’SACADEMICBACKGROUND．FOILHISTHOUGHTHISTORICALROOTS，THETHIRDPOINTISCLARIFYINGTHESTATUSOFXUFUGUANLSTHOUGHTRESEARCHINRECENTYEARS，INDUCTIVERESEARCHTHEME，WHICHLEADSTOTHETHEORETICALSIGNIFICANCEOFTHISSTUDY．PHILOSOPHYOFLIFEISNOTFABRICATEDOUT,WHICHHASITSOWNONTOLOGYASATHEORETICALBASIS．THESECONDCHAPTEROFTHISPADELMAINLYDISCUSSESTHERESOLUTIONOFXBFUGUANONTOLOGICALMETAPHYSICSTHOUGHT，THISISTHEUNIQUEOFXUFUGUAN’SONTOLOGY．XUFUGUANDISTINGUISHSTWOKINDSOFMETAPHYSICSOFEARLYSTAGE，ANDPROPOSEDTHATSHAPEANDTHEPERSONWHOHEARTISPUTFORWARD，ADVOCATESTHERETURNOFTHECHARACTEROFCONFUCIUS．THETHIRDANDFOURTHCHAPTERISTHEFOCUSOFTHISARTICLEDEALSWITHOBJECTS．THETHIRDCHAPTERBASICALLYISTOCONDUCTACOMPREHENSIVEINTERPRETATIONOFXUFUGUAN’SCULTURE，THEHEARTOFTHECULTUREISTHECORNERSTONEOFTHEPHILOSOPHYOFXUFUGUAN，SOTHISCHAPTERV411FROMTHEHEMTANDSEX，CENTRALITYANDHUMANITIES，BENEVOLENCEANDINTERFLOW,FOURASPECTSTODISCUSSTHEWORKTHEORY,FROMTHESEXUALRELATIONSHIPWIMTHEHEART，WHICHLEADSTOTHEHEARTOFⅡLEACTIVEROLE，ANDTHEHUMANISTICWORLDBYHEART．THEFOURTHCHAPTERSEPARATELYFROMTHECULTUREAND1IFE，RITUALMUSICANDLIFE，POLITICALANDLIFE，ARTANDLIFETOILLUSTRATETHESPECIFICCONTENTOFTHEPHILOSOPHYOFXUFUGUAN，F(xiàn)ROMTHEPERSPECTIVEOFTHEWHOLEOFHUMANSOCIETY,XUFUGUANTHINKSTHATRITUALMUSICCULTUREISTHEBASICWAYOFFACT；ARTISTICCULTURALLIFEISEXISTSAS也EIDEALFORMOFTHEENDANDDESTINATION，ITISBEYONDLIFEANDDEATHANDHASTHEGENERATIONFUNCTIONOFRELIGIONANDMETAPHYSICS；ASFORTHEPOLITICALCULTURALLIFE．ITISTHEKEYTOTHEIMPLEMENTATIONOFTHECULTURALLIFE．THELASTCHAPTERISEVALUATEXUFUGUAN’SPHILOSOPHYOFLIFE，NOTEDTHECHARACTERISTICOFXUFUGUAN’SPHILOSOPHYOFLIFE，ITCONTAINSTHETHEORETICALPRACTICALSIGNIFICANCEANDDEFICIENCIES．KEYWORDSXUFUGUAN；LIFE；OFMIND；MORAL；CULTURE；ARTII

簡(jiǎn)介：㈣2㈧723㈣85‘Y3⑨婦南鉀軾媾博士學(xué)位論文張立文和合哲學(xué)思想研究學(xué)科專業(yè)一．主圈塹鱟學(xué)位類型．旦疊堂堂焦璺童些堂焦研究生姓名。型碴指導(dǎo)教師姓名、職稱?縫叢塑熬攮．。論文編號(hào)湖南師范大學(xué)學(xué)位評(píng)定委員會(huì)辦公室二。一七年六月摘要和合學(xué)分為狹義和合學(xué)與廣義和合學(xué)。狹義和合學(xué)乃是張立文先生在中國(guó)傳統(tǒng)文化與西方文化的批判性研究基礎(chǔ)上，針對(duì)現(xiàn)實(shí)世界的沖突與矛盾性，而提出的一種應(yīng)對(duì)現(xiàn)實(shí)問(wèn)題的新的理論體系。廣義和合學(xué)則是指在狹義和合學(xué)探索的基礎(chǔ)上對(duì)其所未能深入研究的課題，進(jìn)行相關(guān)的和合學(xué)研究，比如和合翻譯學(xué)，以及符合“和合生生”精神的一切理論探索。與此對(duì)應(yīng)，和合學(xué)的研究也分為兩類一類是針對(duì)張立文先生和合學(xué)的理論闡釋與澄清；一類則是依和合學(xué)精神實(shí)質(zhì)進(jìn)行拓展性和創(chuàng)新性探索。本論題的研究就屬第一類。正因?yàn)槿绱?，本文的研究目的就是試圖澄清張立文先生創(chuàng)立和合學(xué)的思想路線、理論精髓以及精神旨趣，并在此過(guò)程中隨文闡釋這種和合學(xué)如何可能，其理論邊界與理論特色是什么等問(wèn)題。既然如此，我們的研究必然要從此課題的其它關(guān)注開(kāi)始，也就是其他學(xué)者如何看待與評(píng)介這樣一種新生的理論體系一一和合學(xué)。這就決定我們要綜合地分析與評(píng)估其他研究的水平，包括他們的研究方法、研究?jī)?nèi)容、研究邊界等問(wèn)題。對(duì)于這一問(wèn)題的討論主要體現(xiàn)于第一章中的“國(guó)內(nèi)外研究綜述”一節(jié)。在摸清了他人研究的邊界一一己探索的研究方法、研究?jī)?nèi)容與未探索的研究方法、研究?jī)?nèi)容之后，我們則需要進(jìn)入到這樣一個(gè)問(wèn)題，即張立文先生為何要去創(chuàng)立和合學(xué)。從張立文先生的著作以及和合學(xué)所可能發(fā)生的實(shí)效出發(fā)，我們認(rèn)為張立文和合思想的緣起應(yīng)當(dāng)與兩種因素有關(guān)一是面對(duì)世界各文明之間的沖突以及部分文明沖突尤其突出的情況下，張立文先生的憂世情懷與救世自覺(jué)，使其需要從所有的思想資源中進(jìn)行甄別和選擇，并在此基礎(chǔ)上進(jìn)行理論創(chuàng)新；二是為了化解中國(guó)哲學(xué)合法性的爭(zhēng)議，張立文先生需要在解

簡(jiǎn)介：西南大學(xué)碩士學(xué)位論文當(dāng)前我國(guó)中小學(xué)宗教學(xué)知識(shí)教育的現(xiàn)狀、問(wèn)題及對(duì)策研究姓名朱亞樓申請(qǐng)學(xué)位級(jí)別碩士專業(yè)宗教學(xué)指導(dǎo)教師楊玉輝20080401ABSTRACTARESEARCHOFTHESTATUS、PROBLEMSANDCOUNTEH】∞ASM．ESONCHINA’SCⅨTENTRELIGIOUSKNOWLEDGEEMLCATIONINPRIMARYAILDSECONDA巧SCHOOLSSTUDYOFRELIGIONPROFESSIONALPOSTGRADUATEZHUYALOUTUTORPROFESSORYANGYUHUIABSTRACTATPRESENT，THERELI西OUSQUESTIONHASBECOMEONEWLLICHOFQUESTIONSINREALISTICSOCIAL1IFEUNDERLINESDAYBYDAY．SOMEYOUNGSTUDENTSHAVERECEIVEDDIF．FCRENTEXTENTINNUENCEBYRELI西ON；也EIRUNDERSTANDINGOFTHEHISTORYOFRELI百ONISDEFICIENT，EVENBLINDBELIEVERS．IILADDITION，VARIOUSNON．RELI西OUSTHOUGLLTISIMPACTINGONOURNONNALLIFE．HORDERTOC1撕FYRELIGIOUSEIRONEOUSUNDERSTANDINGOFTHEYOUNGSTUDENTS，EXCLUDENONNONNALREL蜮OUSTHJLLLINGOFTHEINTERFERENCETOHEALTHYGROWCHOFYOUNGSTLJDENTS’；ITISNECESSA哆TOSTREN蛋H鋤YOUNGSTUDENTSINREL硒OUS】Q10WLEDGEEDUCATION．TOT11ISEND，ON也EBASISOFINSPECTIONOFMECURRENTPDM{LRYANDSECONDAIVEDUCATIONINKNOWLED2EOFREIIGIOUSEDUCATION，THEAUTHORMADEANEXPLOLLATIONONTHERELI2IOUSLMOWLEDGEOFC11INA’SPRIM舡YA11DSECONDARYEDUCATIONINTHETHEORYANDPRACTICEPRELIMINARY，AILDWAILTSTODOSOMETLLINGIILT11ISREGARD．TLLISPAPERMADEADISCUSSIONM砸NLY丘OMMEFOLLOWINGASPECTSHLTHISSTUDYPARTOFNLEINTRODUCTIONISTODE細(xì)EDT11ECONCEPTOFRELIGIOUSEDUCATIONANDRELI百OUSKNOWLEDGEEDUCATION，ANALYSIS也ERELI舀OUSKNOWLEDGEEDUCATIONANDMEDISTINCTIONBE“VEENRELIGIOUSEDUCATIONANDDISCUSSESTWOISSUESOFWHVSHOUKIWEDEVELOPEDTLLERELIGIOUS；MOWLEDGEEDUCA矗ONINPRIMARYANDSECONDARYSCHOOLSWITHWHYSHOULDWEMADEARESEARCHONRELIGIOUSKNOWLEDGEEDUCATIONOFPRIMARYAILDSECONDARYRELI百OUSEDUCATION；THESECONDPARTMAINLYTOMADEAOIBIECTIVEINSPECTIONOFTHEMJDDLEPRIMARYEDUCATIONABOUTTLLERELI西OUSSTUDYKNOWLEDGEEDUCATION’SC嘶CUL啪，THERELATEDRELIGIOUSSTUDYHOW】EDGE’STEACMNGMAT謝ALA11DMERELATEDRELIGIOUSSTUDY蛔OWLEDGE’STEACHING，THROU豇THEINSPECTIONACCESSMORECOMPREHENSIVEUNDERSTANDINGTOMERELIGIOUSSTUDYKNOWLEDGEEDUCATION’SPRESENTSITUATIQN；MTHETHIRDPAN，THEAUTHORSUMMARIZEDMEEXISTENCEQUESTIONONBASISOFCURRENTEDUCATION’SPRESEMSITUATION，ANDANALYZED也EREASONOFTHEEXISTENCEQUESTIONTHEF．01LRTHPANISTOEXPLOREMEASURESOFSTREN霉MENA11DIMPROVENLERELIGIOUSSTUDYKNOWLEDGEEDUCATIONIILTHEPRIMARYANDSECONDARYSCH001EDUCATIONIILVIEWOFTHEEXISTENCEQUESTIONINTHERELIGIOUSSTUDYKNOWLEDGEEDUCATION，SOLVESTHECURREMEXISTENCEPROBLEMBY吼SMEASURES．KEYWORDSPRIMARYANDSECONDARYSCH00LS；RELIGIOUSKNOWLEDGEEDUCATION；STATUS；QUESTION；COUNTERMEASUREIII

簡(jiǎn)介：廣西師范大學(xué)碩士學(xué)位論文弗洛伊德精神分析哲學(xué)的人學(xué)意蘊(yùn)姓名孫淑橋申請(qǐng)學(xué)位級(jí)別碩士專業(yè)馬克思主義哲學(xué)指導(dǎo)教師李恩來(lái)20070401II第三部分通過(guò)對(duì)人格的深化來(lái)理解人的升華。這是個(gè)體達(dá)到一種完善自我的方式和最理想、最終階段。弗洛伊德主張，人類文明之所以能夠形成并不斷發(fā)展，就在于人能夠主動(dòng)地對(duì)自己的原始本能沖動(dòng)進(jìn)行控制，并把因受阻而不能直接發(fā)泄出來(lái)的能量移置或者升華到社會(huì)認(rèn)可或贊賞的活動(dòng)中去。通過(guò)對(duì)人格結(jié)構(gòu)本我、自我、超我；人格動(dòng)力心理能量、能量宣泄與反能量宣泄的分析以及個(gè)體遇到外在的挫折所采取兩種不同的方式即消極的心理防御與積極的求同、移置與升華方式的考察，來(lái)理解個(gè)體如何成為“完人”。前三部分是對(duì)人的本質(zhì)、自由與升華進(jìn)行了考察與探究，是對(duì)單個(gè)個(gè)體的內(nèi)部關(guān)系從內(nèi)到外，從簡(jiǎn)單到復(fù)雜的一種理論考察，是弗洛伊德精神分析哲學(xué)的人學(xué)思想的基礎(chǔ)和關(guān)鍵部分。第四部分通過(guò)對(duì)社會(huì)文明的實(shí)現(xiàn)來(lái)理解人的發(fā)展。這是從個(gè)體與社會(huì)關(guān)系來(lái)考察人的發(fā)展的人學(xué)思想和方法。其直接目的是為了建立一種更加符合人類本性要求的社會(huì)，而其根本目的則是通過(guò)文明社會(huì)的建立使自我不斷完善與發(fā)展，使人成為“完人”。而在社會(huì)文明理論中著重闡述的是與社會(huì)相關(guān)的文明、宗教、道德及哲學(xué)以及如何在文明、宗教、道德及哲學(xué)中實(shí)現(xiàn)個(gè)體與社會(huì)的完美統(tǒng)一。第五部分對(duì)現(xiàn)代西方哲學(xué)的影響。弗洛伊德精神分析哲學(xué)的人學(xué)思想對(duì)人的認(rèn)識(shí)有著獨(dú)特的視角和令人耳目一新的觀點(diǎn)，從而對(duì)現(xiàn)代西方哲學(xué)產(chǎn)生了深遠(yuǎn)的影響。本章著重談弗洛伊德精神分析哲學(xué)的人學(xué)思想對(duì)與其相關(guān)的存在主義和西方馬克思主義思潮的影響。毫無(wú)疑問(wèn)，弗洛伊德精神分析哲學(xué)的人學(xué)思想，在某些方面豐富和發(fā)展了人類對(duì)自身的認(rèn)識(shí)，尤其是深化了對(duì)人類心理活動(dòng)和無(wú)意識(shí)的精神現(xiàn)象及其規(guī)律的科學(xué)認(rèn)識(shí)。它深刻地揭露和批判了近現(xiàn)代社會(huì)由于過(guò)多關(guān)注理性科學(xué)本身，而忽視了人本身就具有非理性存在的這一方面，結(jié)果造成了人性壓抑和人格扭曲的重大社會(huì)現(xiàn)實(shí)問(wèn)題。因此，它主張?jiān)诳茖W(xué)和理性原則的指導(dǎo)下，通過(guò)心理分析的方法，來(lái)疏導(dǎo)人們發(fā)泄出內(nèi)心那種無(wú)意識(shí)的不滿和壓抑，以平衡人們內(nèi)在的心理矛盾沖突，調(diào)節(jié)外在的社會(huì)人際矛盾，升華人們的精神世界，努力創(chuàng)造美好的未來(lái)社會(huì)生活。這些對(duì)我們今天構(gòu)建社會(huì)主義和諧社會(huì)的實(shí)踐，當(dāng)然有著積極的借鑒意義和諸多合理的有益成分。我們完全可以批判的繼承這份寶貴的精神遺產(chǎn)，以服務(wù)于中國(guó)特色社會(huì)主義建設(shè)的偉大事業(yè)。關(guān)鍵詞關(guān)鍵詞弗洛伊德精神分析哲學(xué)人學(xué)潛意識(shí)本能

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