簡介：分類號UDC編號季尹毒爹黲六號碩士學(xué)位論文當(dāng)代心靈哲學(xué)視閡下的柏拉圖靈魂觀學(xué)位申請人姓名萬微申請學(xué)位學(xué)生類別全墾劌塑圭申請學(xué)位學(xué)科專業(yè)塹鱟指導(dǎo)教師姓名主塹＆趲CONTEMPORARYPHILOSOPHYOFMINDFROMTHEPERSPECTIVEOFTHEPLATO’SCONCEPTOFTHESOULATHESISSUBMITTEDINPARTIALFULFILLMENTOFTHEREQUIREMENTSFORTHEM．A．DEGREEINPHILOSOPWANWEIPOSTGRADUATEPROGRAMCOLLEGEOFPOLITICSANDLAWCENTRALCHINANORMALUNIVERSITYSUPERVISORGAOXINMINGACADEMICTITLEPROFESSORSIGNATUREAPPROVEDMAY，2012

簡介：青島理工大學(xué)碩士學(xué)位論文建筑靈魂締造論圣地亞哥卡拉特拉瓦的建筑哲學(xué)姓名王軒申請學(xué)位級別碩士專業(yè)建筑設(shè)計(jì)及其理論指導(dǎo)教師郝郝彪201206青島理工大學(xué)工學(xué)碩士學(xué)位論文ABSTRACTTHISPAPERMADEAPROFOUNDANALYSISOFSANTIAGOCALATRAVA”SARCHITECTURESPIRITSACCORDINGTOTHEMULTI．CULTURALCROSSANDWESTERNRELIGIONBELIEFANDTHETRADITIONALSPANISHCULTURE。SANTIAGOCALATRAVAKEEPSSEEKINGTHEETHICALVALUEOFTHEARCHITECTURESFROMPHILOSOPHYANDRELIGIONS，INFILTRATINGTHEETHICALANDMORALVIEWSINTOTHEARCHITECTURALDESIGN。HEBROKETHEBOUNDARIESAMONGART，SCIENCEANDTECHNOLOGY，ASWELLASTHEBOUNDARYBETWEENPROBLEMSOLVINGANDCREATIVITY。HECRITICALLYACCEPTEDTHETRADITIONFROMWHICHTOEXPLORENEWPOSSIBILITYOFARCHITECTUREDESIGN。ALLOFTHESESPACESFULLYREFLECTSANTIAGOCALATRAVA’’SSUCCEEDINGANDDEVELOPMENTOFARCHITECTURALTRADITIONSANDDEEPTHINKINGOFTHERELATIONSHIPBETWEENARCHITECTUREANDSOCIETY。SANTIAGOCALATRAVACREATEDTHESPIRITSFORARCHITECTURENOTONLYSIMPLYFOLLOWINGTHETRADITIONALREGULATION，BUTALSOFULLOFHISUNIQUEINSIGHTS，REVEALINGTHENATUREOF“SOUL。。FORARCHITECTUREFROMANEWANGLEBYTHEEXPRESSIONOFUNIQUEARCHITECTURALFORM。KEYWORDSARCHITECTURESPIRITS，RELIGIONBELIEF，NATURALISM，UNIVERSEVIEW，ARCHITECTURALPSYCHOLOGYIII

簡介：學(xué)校代碼10270學(xué)號102100097博士學(xué)位論文論文題目張載哲學(xué)思想的宗教性研究學(xué)院哲學(xué)學(xué)院專業(yè)中國哲學(xué)研究方向中國古代哲學(xué)研究生姓名周贇指導(dǎo)教師李申完成日期2013年5月論文獨(dú)創(chuàng)性聲明上海師范大學(xué)博士學(xué)位論文386論文獨(dú)創(chuàng)性聲明論文獨(dú)創(chuàng)性聲明本論文是我個(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。論文中除了特別加以標(biāo)注和致謝的地方外，不包含其他人或機(jī)構(gòu)已經(jīng)發(fā)表或撰寫過的研究成果。其他同志對本研究的啟發(fā)和所做的貢獻(xiàn)均已在論文中做了明確的聲明并表示了謝意。作者簽名日期論文使用授權(quán)聲明論文使用授權(quán)聲明本人完全了解上海師范大學(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，允許論文被查閱和借閱；學(xué)?？梢怨颊撐牡娜炕虿糠謨?nèi)容，可以采用影印、縮印或其它手段保存論文。保密的論文在解密后遵守此規(guī)定。作者簽名導(dǎo)師簽名日期

簡介：R768989學(xué)校編號學(xué)號；福建師范大學(xué)碩士學(xué)位論文當(dāng)代臺灣民間宗教信仰與政治關(guān)系之研究19492004THESTUDIESOFTHERELATIONSHIPBETWEENCONTEMPORARYFOLKRELIGIOUSBELIEFANDPOLITICSINTAIWAN19492004學(xué)科專業(yè)研究方向指導(dǎo)教師申請學(xué)位級別莊婉婷童F史圃魚區(qū)域塞絲鹽國王越授匝室堂塑±O論文提交日期2QQ§生4且論文評閱人論文答辯日期答辯霎員會主席學(xué)位授予單位學(xué)位授予日期二OO五年四月一2QQ§生§且擅醴咂蕉太堂2Q籃生§縣ABSTRACTTHISTEXTTAKESTHECHANGEBETWEENTHEFOLKRELIGIOUSFAITHINTAIWANANDPOLITICSASTHECLUE．ANDFROMSUCHANGUSASPOLITICALSCIENCE，RELIGIONSTUDYING，SOCIOLOGY，ETC．THISTEXTPROBESEXHAUSTIVLYINTOTHEHISTORYPROGRESSTHATBETWEENCONTEMPORARYTAIWANESEFOLKRELIGIOUSBELIEFANDPOLITICS，F(xiàn)ROMSUFFERINGTOINHIBITANDBEINGMADEUSEOFBYPOLTICSATTHEBEGINNINGANDENDTO”LIMITED”INTERACTIVETURNSANDTWISTS．TOTHISCHANGESCOURSE，THISTEXTREGARDSTHATITISTHEKEYEXTERNALFACTORTHATTHECHANGEOFTHEPOLITICALFORMINTAIWANANDFIERCENESSOFTHECOMPETITIONFORTHEELECTIONSINCE1949；ANDITISTHEINHERENTFAETORTHATFOLKRELIGIOUSFAITHBEINGANIMPORTANTLINKWHILEELECTINGTOMOBILIZE，F(xiàn)ORSTRIKINGDEEPROOTSAMONGTHEFOLKSOCIETY，COMBININGWITHTHELOCALFACTIONFINALLYANDWITHTHEGROWTHOFTHEFOLKRELIGIOUSFORCE．INADDITION，THISTEXTALSOTHINKS，THOUGHTHEINDEPENDENCEOFTHEFOLKRELIGIOUSBELIEFINTAIWANISJUST”LIMITED”，SLONGASELECTIONSTILLATKEEPONDRASTICALLY，THEFOLKRELIGIOUSBELIEFINTAIWANCANSTILLMAKEUSEOFTHEINFLUENCETOTHEFOLLOWER，BRINGABOUTPROFOUNDINFLUENCEONTAIWANESEPOLITICALSITUATIONANDCROSS．STRAITRELATION．KEYWORDTAIWANFOLKRELIGIOUSFAITHPOLITIESCROSS．SN．AITRELATION

簡介：法學(xué)碩士學(xué)位論文當(dāng)代中國宗教世俗化現(xiàn)象及現(xiàn)實(shí)思考THEPERFORMANCEOFRELIGIONSECULARIZATIONANDTHINKINGOFREALITYINCONTEMPORARYCHINA張飛馬克思主義基本原理延邊大學(xué)學(xué)校代碼10184分類號本論文已達(dá)到法學(xué)碩士學(xué)位論文要求答辯委員會主席方浩范教授（?。┐疝q委員會委員張艷秋教授（?。┐疝q委員會委員趙月峰副教授（印）答辯委員會委員孟凡現(xiàn)副教授（?。┐疝q委員會委員姜學(xué)洙副教授（?。┭舆叴髮W(xué)2014年5月22日

簡介：東南大學(xué)碩士學(xué)位論文當(dāng)代圖像技術(shù)的哲學(xué)研究姓名朱冬梅申請學(xué)位級別碩士專業(yè)科技哲學(xué)指導(dǎo)教師夏保華20061201東南人學(xué)碩士學(xué)位論文TITKPHILOSOPHICALRESEARCHONTHEMODEMTE．CLMOLOGYOFIMAGEBYZHUDONGMEISUPERVISEDBYPROFESSOR．XIABAOHUASCHOOLOFSOUTHE∞TUNIVERSITYTHISTHESISISMAINLYFORREVEALINGIMAGETECHNOLOGY’SEVOLUTIONARYPROCESS，THEESSENTIALOFIMAGE，ANDCOGNITIONOFTHEVIRTUALWORLDCOMPOSEDBYTHEIMAGE．THISTHESISFIRSTREVIEWTHEDEVELOPMENTOFIMAGETECHNOLOGY．FORVISIONCULTURE，ITEMPHASIZEIMAGETECHAOLOGY．INLAGEFACTURETECHNOLOGY．FROMCAVEFRESCOANDHANDWORKPICTUREOFBARBARISMSOCIETYTOINVENTIONANDAPPLICATIONOFVIDICONANDUNTILTONOWADAYSCOMPUTERIMAGEFACTURE，THEDEVELOPMENTANDCHANGEOFTHISTECHNOLOGYISVERYAPPARENT．BYTAKINGTHEDEVELOPMENTOFFILMAND“IVASAEXAMPLETOEXPOUNDTHEDEVELOPMENTFROMIMMOBILEIMAGETOMOVEABLEIMAGE一VIDEO，THISTHESISEXPOUNDTHELOGICEVOLVEMENTANDDEVELOPMENTPROCESS．ITISAINHERENTLOGICDEVELOPMENTPROCESSFROMHANDWORKPICTURETOPHOTOGRAPHYBYPHOTOGRAPHTECHNOLOGYANDTOTHEINVENTIONANDAPPLICATIONOFNOWADAYSDIGITALIMAGETECHNOLOGY．ITISFROMAFFMNATIONSTAGETONEGATIONSTAGEANDTHENTONEGATIONTONEGATIONSTAGE，THELASTSTAGEISMOREADVANCEDAFFIRMATIONANDISIMPROVEMENTANDDEVELOPMENTOFFIRSTTWOSTAGES．THESECONDCHAPTERISEMPHASISOFTHISTHESIS．ITMAINLYDISCUSSWHATISIMAGETECHNOLOGY．ITISNOUMENONRESEARCH．IT’SDIFFICULTTOGIVEASPECIFCDEFINITION．WECANONLYCOMPAREIMAGEWITHSYMBOLANDWORDTOUNDERSTANDIMAGEBYITSCHARACTERISTIC．ATLAST，ITSUMMARIZESNOUMENONRESEARCHIDEOLOGYOFSYMBOLANDIMAGETECHNOLOGYBYTWOPHILOSOPHERSFREDRICJAMESONANDJEANBAUDRILLARD．ITSINTENTIONISTOEXPLAINTHERELATIONSHIPBETWEENIMAGEWORIDDUMMYWORLDTHATIMAGETECHNOLOGYCONSTRUCTSANDREALWORLD．THISRELATIONSHIPEDUCESTHETHIRDCHAPTERWHICHRESEARCHESEPISTEMOLOGYOFDUMMYWORLD．THISCHAPTERMAINLYANALYSESCOMPOSITIONOFFEELINGANDAESTHESIAINTHEPROCESSOFDUMMYUNDERSTANDING,PRACTICEPROBLEMINTHEPROCESSOFDUMMYUNDERSTANDING,RELATIONSHIPOFMAINBODYANDOBJECT．INTHEASPECTOFINFLUENCEOFIMAGETOHUMANITYCULTUREANDITSSOCIETYFUNCTION，THELASTCHAPTERPONDERSTHEINFLUENCEOFIMAGETOHUMANSOCIETY．KEYWORDSIMAGETECHNOLOGY,VISIONCULTURE，DUMMYWORLD，PHOTOIMAGEIL

簡介：南昌大學(xué)碩士學(xué)位論文張君勱政治哲學(xué)思想研究姓名羅靈英申請學(xué)位級別碩士專業(yè)中國哲學(xué)指導(dǎo)教師賴志凌20070601ABSTRACT2】LANGJUNMAI,WHODESCRIBEDMMSELF雛“WON’TFORGETPOLITICSBECAL3SEOFPHILOSOPHY,ASWELLASW01’TFORGETPHILOSOPHYBECALFF,EOFPOLITICS“,MAINTAINEDHISINTERESTINACADEMICSANDPOLITICSALLHISLIFE，WHOSEPOLITICALPHILOSOPHYWASACTUALLYCONCERNINGABOUTTHEKNOWLEDGEOFRELATIONBETWEENNATION,SOCIETYANDINDIVIDUAL．ACCORDINGTOTHEABUSEOFWESTERNSTYLEDEMOCRATICSYSTEMANDTHENATIONALCRISISWHICHISINCREASINGLYGRAVEINLLK}DEMCHINA,ZHANGJUNMAL，STANDINGOLLTHESIDEOF“NATIONSTANDARD“，晡EDTOCOMPROMISETHECONFLICTBETWEEN“FIR,EDOMANDPOWER“INTHEORYSOASTOCORRE．CTTHEDEMOCRACYWHICH“BASEDATHUMANRIGHTS“,MOREOVER,HECONSIDEREDTHIS“CORRECTEDDEMOCRACY∞“THETHIRD”POLITICALSOLUTIONBESIDES。PARLIAMENTARYPOLITIES”AND“AUTOCRACY。．ANDTLL她HISECONOMICCLAIMOF“SOCIALISM“，WHICHAIMEDTORESOLVETHEPROBLEMOFUNIFYING“PERSONALFREEDOMANDSOCIALJUSTICE”．WASTOATTAIN”THEINDEPENDENCEOFTHEPOLITICS”BEARDTOCARRYOUTWITH”THEINDEPENDENCEOFTHEECONOMY”．ACCORDINGTOTHESE，ZHANGTHOUGHTTHATITCONJDBEOBTAINEDS‘伽MENTALAUITODE”TOACHIEVE”RATIONALPOLITICS’WHICHJSDEMOCRATICCONSTIMTIONALISM，ANDCOULDBETOMAKECHINASUONGER．HOWEVER,DURINGTHEFULFILLMENTPROCESSINTHEMODERLLCHINA,ZHANGJONMAL’POLITICALAPPEALHADN’TACHIEVEDATTHEIDEALRESULTTHATHEEXPECTED．STILL，THEREWERESOMEREASONABLEFACTORSCONTAINEDINHISTHOUGHT,THATWHATWESBUULDNLBEABANDONEDBUTBEUTILIZEDANDDEVELOPEDWHENCONSTRUCTINGTHEMODEMNATION．GRADUATE“LUOLINGYINGCHINESEPHILOSOPHYDIRECTEDBYPROF．LAIZHILINGKEYWORDSZHANGJUNMAIPOLITICALPHILOSOPHYDEMOCRACYRATIONALISMM

簡介：華中科技大學(xué)博士學(xué)位論文異種移植哲學(xué)反思與倫理問題姓名雷瑞鵬申請學(xué)位級別博士專業(yè)馬克思主義哲學(xué)指導(dǎo)教師邱仁宗殷正坤20050603II其是人與動物的關(guān)系和人的本質(zhì)進(jìn)行哲學(xué)反思這兩個(gè)哲學(xué)問題都是與評價(jià)異種移植技術(shù)密切相關(guān)的只有厘清了關(guān)于這些問題的爭論我們才能闡明辨析和解決倫理問題的立論前提風(fēng)險(xiǎn)/受益分析是異種移植倫理問題中爭議最大最關(guān)鍵的問題首先我們要明確異種移植技術(shù)風(fēng)險(xiǎn)/受益分析的復(fù)雜性在風(fēng)險(xiǎn)分析中要區(qū)分幾組不同的風(fēng)險(xiǎn)對患者研究受試者的風(fēng)險(xiǎn)對其親密接觸者家庭和社區(qū)甚至整個(gè)人類的風(fēng)險(xiǎn)對實(shí)驗(yàn)動物和提供細(xì)胞組織或器官的動物的風(fēng)險(xiǎn)還要鑒別不同種類的風(fēng)險(xiǎn)如身體風(fēng)險(xiǎn)心理風(fēng)險(xiǎn)社會風(fēng)險(xiǎn)經(jīng)濟(jì)風(fēng)險(xiǎn)和法律風(fēng)險(xiǎn)等在進(jìn)行收益分析時(shí)要對“利益”進(jìn)行分類如治療性利益商業(yè)利益和科研利益尤其要關(guān)注純粹的商業(yè)利益對這一比較危險(xiǎn)的基因工程應(yīng)用技術(shù)的研發(fā)工作的驅(qū)動指出利益沖突的根源而且不同于鑒別風(fēng)險(xiǎn)和收益估計(jì)它們的概率和量值這些前面的步驟評估潛在收益和風(fēng)險(xiǎn)之間的可接受的比值這最后一步是倫理判斷由于異種移植技術(shù)風(fēng)險(xiǎn)/受益判斷的不確定性“有罪推定”戰(zhàn)略是非常適合的風(fēng)險(xiǎn)分析和降低風(fēng)險(xiǎn)的方法幫助個(gè)人解除病痛是否能為帶給公眾的潛在巨大風(fēng)險(xiǎn)提供充足的倫理辯護(hù)目前我們不能給這個(gè)風(fēng)險(xiǎn)定量但知道它確實(shí)存在這個(gè)問題歸根結(jié)底還是一個(gè)倫理問題而不是技術(shù)問題它對我們現(xiàn)有的醫(yī)學(xué)實(shí)驗(yàn)和人體研究的倫理準(zhǔn)則提出了挑戰(zhàn)也使我們不得不重新思考一個(gè)極為古老且極為平常的倫理問題人類的群己關(guān)系即個(gè)人利益與社會利益的關(guān)系和個(gè)人自由與公共的善之間的關(guān)系如果不能合理地解決這個(gè)問題異種移植技術(shù)的發(fā)展會失去正確方向甚至?xí)⑷祟惡妥匀灰驗(yàn)?zāi)難和毀滅異種移植還向我們提出了這樣的問題以何種方式在多大程度上人類把其它動物做為器官和組織移植的來源是合理的即使人們對食用動物將動物用于醫(yī)學(xué)研究已習(xí)以為常但將它們用于異種移植大規(guī)模培育轉(zhuǎn)基因豬為人類提供器官還是會引發(fā)特定的倫理難題需要進(jìn)一步深入的討論如利用動物為人類提供器官和組織是否是道德上可接受的利用靈長目動物為人類提供器官和組織的倫理上的可接受性利用基因改良動物為人類提供移植器官所引發(fā)的倫理問題在衛(wèi)生資源普遍短缺的現(xiàn)今條件下異種移植會與其他理應(yīng)更為優(yōu)先的與基

簡介：新疆師范大學(xué)碩士學(xué)位論文當(dāng)代中國宗教世俗化的探討姓名厲承承申請學(xué)位級別碩士專業(yè)宗教學(xué)指導(dǎo)教師姚維20100612IIABSTRACTSECULARIZATIONOFRELIGIONISTHEPROCESSOFTHESANCTITYANDMYSTERYOFRELIGIONISWEAKENEDGRADUALLYINITSDEVELOPMENTANDMAKINGTHERELIGIONHAVEAMORECLOSERTIESWITHTHEREALITYOFSOCIETYBECAUSEOFTHEIMPACT,VIBRATIONANDSHOCKOFSECULARSOCIETYWORLDWIDE,THISPROCESSISACCOMPANIEDBYTHEPROCESSOFTHEINDUSTRIALREVOLUTIONANDBECOMINGMOREANDMOREAPPARENTWITHTHEPROMOTIONOFGLOBALIZATIONANDMODERNIZATIONINCONTEMPORARYCHINA,PARTICULARLYSINCEREFORMANDOPENINGUP,THESTABILITYOFTRADITIONALSOCIETYHASBEENGRADUALLYBREAKINGDOWN,THESOCIALHASGONEINTOTHETRANSITIONPHASEWITHTHEADVANCEMENTOFSOCIALMODERNIZATION,RELIGIONHASALSOBEENCHANGINGDURINGTHISPERIODASAREFLECTIONOFSOCIALEXISTENCEONTHEONEHAND,THEHOLYINFLUENCEOFRELIGIONINTHEPUBLICDOMAINISBEINGREDUCEDONTHEOTHERHAND,THEREAREAVARIETYOFRELIGIOUSPHENOMENAANDPROBLEMSWHICHAREVERYPROMINENTHOWTODEALWITHSUCHASITUATIONHASBECAMEAHOTTOPICOFTHECONTEMPORARYSOCIOLOGYOFRELIGIONTHEREFORE,ITHASANIMPORTANTTHEORETICALANDPRACTICALSIGNIFICANCETOMAKEATHEORETICALANALYSISOFTHERESEANS,PERFORMANCES,IMPACTANDINTERACTIONWITHTHECOMMUNITYOFTHESECULARIZATIONTRENDSINCONTEMPORARYCHINESERELIGIONONTHERELIGIOUSANDSOCIOLOGICALPERSPECTIVEBASEDONTHEABOVEBASICUNDERSTANDING,THEARTICLEWILLTAKEITSRESEARCHAROUNDTHERAISEDOFSECULARIZATIONOFRELIGION,ITSPERFORMANCEANDTRENDSINCHINA,PROMOTINGITTOADAPTTOSOCIALDEVELOPMENTOFCHINAANDOTHERMAJORPROBLEMSFIRSTOFALL,BASEDONTHEDEFINEOFTHESECULARIZATIONOFRELIGIONANDTHESYSTEMICSUMSOFDEVELOPMENTOFTHESECULARIZATIONOFRELIGIONINCHINA,WEWILLEXPLAINTHERELATEDAPPOINMENTSSUCHAS“SECULARIZATION“,“JOININGTHESOCIALLIVES“,“SINOLIZATION“ANDTHE“LOCALIZATION“,MAKESUREANDPROVETHEEXISTENCEOFTHETRENDSOFSECULARIZATIONINCHINESERELIGIONSTOPOINTOUTTHATTHECULTURALBACKGROUNDOFSECULARIZATIONOFRELIGIONINCHINAISMAINLYTHETRADITIONOFECLECTICIDEASANDTHEPSYCHOLOGICALBASISOFOPENNESSANDTOLERANCEINCHINESETRADITIONALCULTUREMEANWHILE,THECHINESETRADITIONALCULTURALEMPHASISONTHESOCIALFUNCTIONOFRELIGIONANDBELIEVERSHAVESTRONGUTILITARIANSENSE,THESEAREALSOTHECULTURALBASISOFSECULARIZATIONOFRELIGIONSECOND,TOFINDTHESECULARIZATIONOFRELIGIONINCHINAHASTWOPERFORMANCETHEONEHAND,THESANCTITYOFRELIGIONHAVEARECESSION,THESPECIFICEXPRESSIONISTHATTHETRADITIONALRELIGIOUSFAITHSGRADUALLYFADED,THEAWARENESSOFJOININGINTOTHESOCIAL

簡介：中共中央黨校博士學(xué)位論文當(dāng)代中國農(nóng)村宗教與社會和諧一項(xiàng)宗教社會學(xué)的考察姓名曾強(qiáng)申請學(xué)位級別博士專業(yè)科學(xué)社會主義指導(dǎo)教師龔學(xué)增20070501宗教問題產(chǎn)生的根源。根源問題探討是解決問題的前提，為尋找解決思路提供依據(jù)。當(dāng)代中國農(nóng)村社會為農(nóng)村宗教問題的產(chǎn)生提供了滋生的土壤，描述農(nóng)村宗教狀況一定要交待當(dāng)代中國的農(nóng)村社會現(xiàn)狀。第五章是農(nóng)村宗教問題解決思路的探討。文章闡述了農(nóng)村宗教問題解決的已有思路，在此基礎(chǔ)上提出了發(fā)展農(nóng)民教育、推進(jìn)農(nóng)民繼續(xù)社會化和大力加強(qiáng)農(nóng)村宗教工作的思路。第六章是對構(gòu)建農(nóng)村和諧社會，實(shí)現(xiàn)農(nóng)村宗教與社會的和諧所作的理論探討。該部分首先提出重構(gòu)農(nóng)村精神信仰的設(shè)想，從而促進(jìn)農(nóng)村精神文明的構(gòu)建。其次倡導(dǎo)宗教之間、宗教與非宗教之間的寬容和對話，實(shí)現(xiàn)農(nóng)村宗教間與宗教與非宗教問的和諧共處。最后提出完善農(nóng)村社會的各項(xiàng)運(yùn)行機(jī)制，從而為農(nóng)村宗教構(gòu)建一個(gè)良性的運(yùn)行環(huán)境，促進(jìn)宗教的良性發(fā)展。第七章是對農(nóng)村宗教的在地研究。本文通過對張村宗教狀況的調(diào)查和分析，印證了本文的分析和結(jié)論。第八章是本文的研究結(jié)論。結(jié)論重申，農(nóng)村宗教能夠與農(nóng)村社會相協(xié)調(diào)，農(nóng)村社會轉(zhuǎn)型是農(nóng)村宗教閥題產(chǎn)生的深層原因，農(nóng)村宗教問題的解決，不僅需要大力加強(qiáng)宗教法制建設(shè)，重構(gòu)農(nóng)村的精神信仰，而且還要有賴于社會各系統(tǒng)的良性運(yùn)行與協(xié)調(diào)發(fā)展。，本文試圖從宗教社會學(xué)的視角來考察農(nóng)村宗教，研究農(nóng)村宗教與農(nóng)村社會的互動。本文所要闡明的觀點(diǎn)，就是宗教問題主要產(chǎn)生于宗教之外的社會，如同宗教的產(chǎn)生來自社會一樣。要達(dá)到宗教與社會的和諧，既要注重政治的引導(dǎo)，又要加強(qiáng)社會主義精神文明建設(shè)，還要完善社會的各項(xiàng)運(yùn)行機(jī)制，促進(jìn)社會其他予系統(tǒng)的健康發(fā)展，從而為宗教的正常發(fā)展創(chuàng)造一個(gè)良好的環(huán)境。關(guān)鍵詞農(nóng)村宗教宗教問題社會和諧

簡介：湘潭大學(xué)碩士學(xué)位論文張載哲學(xué)工夫論探賾姓名盧艷晗申請學(xué)位級別碩士專業(yè)中國哲學(xué)指導(dǎo)教師趙載光20080520IIABSTRACTTHETRADITIONALCONFUCIANISMISDEFINEDASTEACHINGMENHOWTOACHIEVECONFUCIANSAGEHOODLEARNING,ITSNATUREISPRACTICALITYTHEREFORETHETHEORYOFGONGFUISTHEMAINPROBLEMOFCHINESEPHILOSOPHY,ESPECIALLYNEOCONFUCIANISMTHEPRACTICEMEANS“ACHIEVINGTHEONTOLOGY”WHENTHENEOCONFUCIANISTSESTABLISHEDTHEONTOLOGYTHEORYSOHOWTO“ACHIEVETHEONTOLOGY”BECOMETHEMAINSUBJECTOFTHENEOCONFUCIANISTSZHANGZAIASONEOFNEOCONFUCIANISMFOUNDERSDEMONSTRATEDTHETHEORYOFHUMANNATUREBASEDONTHE“TAIXU”O(jiān)NTOLOGYHEDIVIDEDTHEHUMANNATUREINTO“THENATUREOFTHEWORLD”AND“THENATUREOFTHETEMPERAMENT”INHISTHEORY,HEREGARDED“THENATUREOFTHEWORLD”ASACHIEVINGTHEULTIMATEPURPOSEACCORDINGTOTHESEABOVE,HEPUTFORWARDHISGONGFUTHOUGHTOF“REFININGNATUREANDCHANGINGTEMPERAMENT”THEFIRSTPARTMAKESANANALYSISOFTHETERMOFGONGFUANDILLUSTRATESTHEPRACTICALITYINHERENTCHARACTERISTICSOFTHETRADITIONALCHINESEPHILOSOPHYBYEXPOUNDINGTHEGONGFUTHEORYOFCONFUCIUS,MENCIUSANDXUNZITHESECONDPARTDISCUSSESTHETHEORETICALBASISOFGONGFUTHOUGHTWHICHAREFROMTWOSIDESTHEUNIVERSEANDHUMANNATURETHEORYZHANGZAIBASEDONTHE“TAIXUJIQI”UNIVERSETHEORY,FORMATTINGATHEORYOFHUMANNATURE,PROVEDTHEMETAPHYSICSBASISOFHISGONGFUTHEORYTHETHIRDPARTISTHEMAINBODYOFTHISTHESISFROMTHEPREMISE,THEWAYANDTHEPURPOSEOFGONGFUTOEXPOUNDZHANGZAI’SGONGFUTHOUGHTFIRSTLY,“CHANGINGTEMPERAMENT”ISTHEPREMISEOFTHEGONGFUTHEORYBECAUSE“THENATUREOFTHETEMPERAMENT”MIXEDTHEGOODANDEVIL,OBSTRUCTEDTHEREALIZATIONOF“THENATUREOFTHEWORLD”,SOWESHOULDCHANGE“THENATUREOFTHETEMPERAMENT”SECONDLY,THEARTICLEDISCUSSESTHECONCRETEWAYOF“CHANGINGTEMPERAMENT”,THATISTOSAY,THEMETHODOFGONGFUTHEMAINCONTENTARE“KNOWING”AND“CEREMONY”FINALLY,GONGFUACHIEVESTHEGOALWHICHARE“THENATUREOFTHEWORLD”ANDTHESINCERITYIDEALREALMTHEFOURTHPARTCOMPARESTHEGONGFUTHEORYOFZHANGZAIWITHCHENGYIANDLUJIUYUAN’SITEMPHASIZESTHATTHECHARACTERISTICOFZHANGZAI’SGONGFUIDEAARESTAGEANDCHANGEITREQUESTSPEOPLETOCHANGE“THENATUREOFTHETEMPERAMENT”THROUGHCONTINUOUSLEARNING,UPGRADESTHEIRTEMPERAMENTSTEPBYSTEP,SOITALSODEMONSTRATESTHEBOTTOMUPCHARACTERISTICSTHELASTSECTIONDISCUSSESLVDALINANDWANGFUZHI’SGONGFUTHEORYWERE

簡介：上海師范大學(xué)碩士學(xué)位論文張衡論“自然之天”與“宗教之天”姓名鄭舒申請學(xué)位級別碩士專業(yè)中國哲學(xué)指導(dǎo)教師李申20070401第四章中，選取了漢代思想家中的代表人物董仲舒與王充．通過對他們的代表作春秋繁露與論衡的梳理，分析其著作中關(guān)于“自然之天”與“宗教之天”的論述。借以說明，漢代思想家對“自然之天”與“宗敦之天”的認(rèn)識不是孤立或割裂的。張衡作為一名幣統(tǒng)的儒生．且先后兩任太吏令之職．深受董仲舒天人感應(yīng)思想的影響。從靈憲中對“宗教之天”的闡述可看出，張衡對天人關(guān)系的認(rèn)識與董仲舒的理論可謂是一脈相承。顯而易見，張衡的靈憲中深刻分析的“自然之天”，和詳盡描述的“宗教之天”，兩者所指的“天”是同一個(gè)“天”。關(guān)鍵詞張衡靈憲自然之天宗教之天¨

簡介：華中師范大學(xué)碩士學(xué)位論文當(dāng)今中國城市建設(shè)的哲學(xué)思考姓名敖敏霞申請學(xué)位級別碩士專業(yè)馬克思主義哲學(xué)指導(dǎo)教師高新民2002121和。對于城市建設(shè)的客體的分析，本文主要是從自然環(huán)境與社會環(huán)境這兩大系統(tǒng)的區(qū)分L，討論了自然環(huán)境、社會環(huán)境包括文化環(huán)境對于城市建設(shè)及其主體的制約和影響。第四部分本文論述了城市建設(shè)的主、客體統(tǒng)一，即主體離不丌客體，窖體是主體作用}的客體，主體中有客體，客體中有主體。城市建設(shè)的道路是主體認(rèn)識客體，作用客體，而客體又反作用于主體的過程。實(shí)際L，這一過程就是實(shí)踐一認(rèn)識一再實(shí)踐的過程，是逐步走向主客體統(tǒng)一的過程；同是，對每個(gè)個(gè)體來說它又是一個(gè)改造客觀世界又改造主觀世界的過程。關(guān)鍵詞城市建設(shè)、主體、客體、主客體統(tǒng)一

簡介：湘潭大學(xué)碩士學(xué)位論文張栻哲學(xué)思想研究姓名王麗梅申請學(xué)位級別碩士專業(yè)中國哲學(xué)指導(dǎo)教師趙載光20010501ABSTRACTZHANGSHIWASAFAMOUSPHILOSOPHEROFSONGDYNASTY,ANDWASWELLREPUTEDTOGETHERWITHZHUXIANDLUZUQIANAS“THREEPERSONSOFVIRTUEINSOUTHEASTCHINA”．HEWASALSOONEOFIMPORTANTREPRESENTATIVEFIGURESOFHUXIANGSCH001．INSPITEOFTHESETHERESEARCHV，ORKRELATEDTOHISTHOUGHTISSELDOMSEENANDEVERIGNOREDINPRESENTACADEMICCIRCLES．ITWASONLYIN80’STHATITHADBEENOCCASIONALLYRESEARCHED．BUTWITHOUTBEINGPAIDGREATATTENTIONORBEINGFURTHERRESEARCHED．INFACTZHANGSHI’STHOUGHTISABUNDANT．HISKNOWLEDGE，HASGREATLYINFLUENCEDONTHESCHOLARSOFHISTIME．ESPECIALLYONZHUXI．THATZHUXICOULDBECOMEANIMPORTANTANDFAMOUSPHILOSOPHICALSCHOLARCAN’TBESEPARATEDWITHTHEFACTTHATHEWASCLOSELYCONNECTEDWITHZHANGSHIANDFREQUENTLYEXCHANGEDTHEIRACADEMICTHOUGHTS．WECANSAYTHATWITHOUTZHANGSHI，ZHUXICOULDNOTACHIEVESOMUCHORBESOFAMOUS．JUST1EDBVZHANGSI．HUXIANGSCHOOLHADBECOMETHEBIGGESTANDMOSTPROSPEROUSACADEMICGROUPATTHATTIME．TILLTODANWECANSTILLSEEANDFEELTHEVIGORANDSTUDYINGSTYLEOFHUXIANGSCH001．BYANALYZINGTHEONTOLOGY,INTROSPECTIONTHEORY,HUMANNATURETHEORY,KNOWINGANDDOINGTHEORY,ETC．OFZHANGSHI’SPHILOSOPHICALTHOUGHT．THEAUTHOR,INTHISARTICLE．THINKTHETHOUGHTOFZHANGSHIDI儂RSFROMNOTONLYZHUXI’SLIONTOLOGYBUTALSOLUXIANGSHAHXINONTOLOGY．ONTHEBASISOFINHERITINGFORMERWORTHIES’THOUGHT，ZHANGSHICONSTRUCTEDHISDISTINCTIVETAIJIONTOLOGY．INTHEAUTHOR’SOPINION，ZHANGSHIDEVOTEDUNIQUELYTOTHEDEVELOPMENTOFPHILOSOPHYOFSONYDYNASTYANDTHEHISTORYOFCHINESETHOUGHT．HISTHOUGHTISALLINEVITABLEIINKOFTHATWITHPOSSESSIONOFHISTORICALPLACE．KEYWORDSTAIJIONTOLOGYKEEPINGINTROSPECTIONANDTAKINGONEGOODNATUREVIEWOFJUSTICANDGAININTERCOURSEOFKNOWINGANDDOINGJINGSHIZHIYONG

簡介：分類號密級單位代碼10422學(xué)號蒙力番SHANDONGUNIVERSTTY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)師年月日，∥山東大學(xué)碩士學(xué)位論文目錄中支摘要???????????????????????????????????????．1ABSTRACT?????????????????????????????????????．2綜述????????????????????????????????????????．．4一、張爾岐哲學(xué)思想的研究意義????????????????????4二、張爾岐學(xué)術(shù)的研究現(xiàn)狀??????????????????????5第一章張爾岐思想的背景???????????????????????8一、時(shí)局變化與學(xué)術(shù)背景???????????????????????8二、論學(xué)旨意???????????????????????????．12三、治學(xué)方法???????????????????????????．15第二章氣生萬物的本體論??????????????????????．他一、氣生萬物???????????????????????????．18二、氣本理末???????????????????????????．20第三章天道即自然的天道觀?????????????????????．22一、天人相及以其氣????????????????????????．22二、因勢所至，歸之自然??????????????????????．24三、存乎天于可知與不可知之間???????????????????．27第四章以誠立命、以義安命的工夫論??????????????????．∞一、性與命皆由乎氣????????????????????????．30二、以誠立命、以義安命??????????????????????．31三、中庸即禮，六經(jīng)皆禮?????????????????????34第五章張爾岐在中國哲學(xué)史上的地位?????????????????。37一、氣本論的重振?????????????????????????．37二、天道觀的創(chuàng)新?????????????????????????．40三、張爾岐禮學(xué)研究的影響?????????????????????．42結(jié)語??????????????????????????????．¨參考文獻(xiàn)??????????????????????????????．帖致謝???????????????????????????????．船