簡(jiǎn)介：新疆師范大學(xué)碩士學(xué)位論文古蘭經(jīng)人生哲學(xué)思想及其現(xiàn)實(shí)價(jià)值姓名買(mǎi)買(mǎi)提明艾合買(mǎi)提申請(qǐng)學(xué)位級(jí)別碩士專業(yè)馬克思主義哲學(xué)指導(dǎo)教師阿迪力買(mǎi)買(mǎi)提20110615IIIABSTRACTTHEPHILOSOPHYOFLIFEISABOUTHUMANSURVIVALACTIVITIESANDDEVELOPMENTANDCHANGEOFBASICPRINCIPLE,ISALSOTHEMOSTBASICHUMANSELFKNOWLEDGEOFTHEWAYOFTHINKINGFROMANCIENTGREECE,SOCRATES,“KNOWYOURSELF,“TOMARXSTHEORYOFHUMANNATUREANDTHENTOTHEEXISTENCEOFMODERNWESTERNPHILOSOPHYANDIDEOLOGYARECONCERNEDABOUTPEOPLESREALLIFEREALISTICINDIVIDUALISALIVE,LIVEINSOCIALRELATIONSINTHEPEOPLE,WHOINREALLIFE,HUMANEXISTENCEANDDEVELOPMENTOFALLTHEPRODUCTIONACTIVITIESINTHEFINALANALYSISISTOREALLIFEEXISTSEVERYERAOFPHILOSOPHYANDPHILOSOPHERSAREINSEPARABLEFROMPEOPLELIVINGTHINKINGANDREFLECTION,THEREFORE,TO“LIFE”THINKINGANDREFLECTIONONTHEPROBLEMISAVERYIMPORTANTPHILOSOPHICALTOPICSTHEQUR’ANISTHEFUNDAMENTALCLASSIC,ISLAM,DIRECTOROFLIFEISMUSLIM,BUTALSOFORTHEVASTNUMBEROFMUSLIMTHOUGHTANDBEHAVIORBASISMINING,SORTINGANDPROCESSINGTHEQUR’ANCONTAINSLIFEPHILOSOPHYANDEXPLOREITSCONTEMPORARYVALUE,PUTISLAMITSELFANDSTANDARDIZETHEORGANICUNITYOFSOCIALCOMMONSTANDARDSFORRELIGIOUSANDARISE,SOCIALISTADAPT,GUIDINGMUSLIMSPARTICIPATEDINJOINTLYCONSTRUCTINGHARMONIOUSXINJIANGWILLPLAYANACTIVEROLEINTHISPAPER,DRAWINGONTHEBASISOFPREVIOUSRESEARCHRESULTS,THEELABORATIONANDANALYSISOFPHILOSOPHYANDRELIGION,PHILOSOPHYANDLIFE,THERELATIONSHIPBETWEENRELIGIONANDMARXISMSBASICVIEWOFLIFE,SUMMARIZEDANDREFINEDTHROUGHFURTHERONTHEQUR’ANINTHEIMPLICATIONOFLIFEPHILOSOPHYWASINORDER,THECHARACTERISTICSOFTHEIRPHILOSOPHYOFLIFEWASSUMMED,ANDTHEPHILOSOPHYOFCONTEMPORARYLIFE,THEVALUEOFAPRELIMINARYEXCAVATIONSTHISPAPERARGUESTHATTHEQUR’ANCONTAINSRICHINPHILOSOPHYOFLIFE,INCLUDINGHUMANTHOUGHT,THEVALUEOFLIFE,IDEAS,IDEALSIDEAS,THOUGHTSANDOTHERASPECTSOFLIFEBEYOND,NOTONLYINTHEHISTORYOFTHEMUSLIMCOMMUNITYINCHINARESULTEDINTHEPRODUCTIONANDLIFEFARREACHINGIMPACT,ANDTHISEFFECTSTILLEXISTSTODAY,ANDPLAYSTHEMUSLIMNORMSANDBEHAVIOROFSOCIALANDPSYCHOLOGICALIMPORTANCETHISPAPERFURTHERTHATTHEQUR’ANPHILOSOPHYOFLIFEANDSOCIALLIFEOFTHEMUSLIMHISTORYOFENVIRONMENTALCHANGEBYTHECONSTRAINTS,THEPERFORMANCEWASVERYPROMINENTANDCOMPLEXASANOBJECTIVESOCIALPHENOMENON,ALTHOUGHTHEREARESOMEUNREASONABLE,NEGATIVECONTENT,BUTTHEREARESOMEFAVORABLEFACTORSFORSOCIALDEVELOPMENTABANDONTHEQUR’ANIRRATIONALPHILOSOPHYOFLIFE,NEGATIVECONTENT,THEATTITUDEOFABANDONINGTHEREASONABLENESSOFITSCORELESSONSNOTONLYHELPUSTODO

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簡(jiǎn)介：學(xué)位論文使用授權(quán)書(shū)根據(jù)中央民族大學(xué)關(guān)于研究生學(xué)位論文收藏和利用管理辦法，我校的博士、碩士學(xué)位獲得者均須向中央民族大學(xué)提交本人的學(xué)位論文紙質(zhì)本及相應(yīng)電子版。本人完全了解中央民族大學(xué)有關(guān)研究生學(xué)位論文收藏和利用的管理規(guī)定。中央民族大學(xué)擁有在著作權(quán)法規(guī)定范圍內(nèi)的學(xué)位論文使用權(quán)，即1學(xué)位獲得者必須按規(guī)定提交學(xué)位論文包括紙質(zhì)印刷本及電子版；2為教學(xué)和科研目的，學(xué)?？梢詫⒐_(kāi)的學(xué)位論文作為資料在圖書(shū)館等場(chǎng)所提供校內(nèi)師生閱讀等服務(wù)；3根據(jù)教育部有關(guān)規(guī)定，中央民族大學(xué)向教育部指定單位提交公開(kāi)的學(xué)位論文；4學(xué)位論文作者授權(quán)學(xué)校向中國(guó)科技信息研究所及其萬(wàn)方數(shù)據(jù)電子出版社和中國(guó)學(xué)術(shù)期刊光盤(pán)電子出版社提交規(guī)定范圍的學(xué)位論文及其電子版并收入相應(yīng)學(xué)位論文數(shù)據(jù)庫(kù)，通過(guò)其相關(guān)網(wǎng)站對(duì)外進(jìn)行信息服務(wù)。同時(shí)本人保留在其他媒體發(fā)表論文的權(quán)利。本人承諾本人的學(xué)位論文是在中央民族大學(xué)學(xué)習(xí)期間創(chuàng)作完成的作品，并已通過(guò)論文答辯；提交的學(xué)位論文電子版與紙質(zhì)本論文的內(nèi)容一致，如因不同造成不良后果由本人自負(fù)。本人同意遵守上述規(guī)定。保密的學(xué)位論文在解密后適用本授權(quán)書(shū)，本論文口不保密，口保密期限至年月1E作者暨授權(quán)人簽字馬悉20I午年‘月JD日學(xué)位論文原創(chuàng)性聲明本人鄭重聲明所呈交的學(xué)位論文，是本人在導(dǎo)師指導(dǎo)下進(jìn)行研究工作所取得的研究成果。除文中已經(jīng)注明引用的內(nèi)容外，本學(xué)位論文的研究成果不包含任何他人創(chuàng)作的、已公開(kāi)發(fā)表或者沒(méi)有公開(kāi)發(fā)表的作品的內(nèi)容。對(duì)本論文所涉及的研究工作做出貢獻(xiàn)的其他個(gè)人和集體，均已在文中以明確方式標(biāo)明。本學(xué)位論文原創(chuàng)性聲明的法律責(zé)任由本人承擔(dān)。學(xué)位論文作者簽字弓君20F午年6月IO日意義。第三章是古希臘宗教神話中海洋被賦予的功能。通過(guò)對(duì)古希臘宗教神話中，具有預(yù)言力的涅琉斯等海洋神祗、伊菲格涅亞要求用海水洗滌被污染的神像及海神波塞冬等海洋神的種種護(hù)佑與懲罰等各類事例的分析，筆者認(rèn)為，在古希臘宗教神話中，海洋具有預(yù)言、潔凈、護(hù)佑與懲罰三方面的功能。第四章以第二、第三章的論述為基礎(chǔ)，討論了“古希臘人與海洋的關(guān)系”這個(gè)問(wèn)題。具體分析了海洋與古希臘人的命運(yùn)觀、海洋與古希臘宗教神話中的人文主義。最后一部分結(jié)論總結(jié)全文。通過(guò)以上分析可以看出，海洋作為古希臘人不容忽視的存在，在古希臘宗教神話中占有重要的地位，也是古希臘文明不可分割的組成部分。關(guān)鍵詞古希臘；宗教神話；海洋

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簡(jiǎn)介：指導(dǎo)教師韭曉撻副數(shù)握論文作者瞳海驗(yàn)2011年5月RESEARCHFIELD墜曼￡叢Q墨鯉蟻Q￡＆通QNSUDERVISORPRO佗SSORZHANGXIA01MSUPERYLSORRROTESSOR乞NANG天LAOLMCANDIDATES墜IH塹也GMAY2011

簡(jiǎn)介：延邊大學(xué)碩士學(xué)位論文古代中韓佛教哲學(xué)中的圓融思想及其現(xiàn)代意義姓名王福芹申請(qǐng)學(xué)位級(jí)別碩士專業(yè)外國(guó)哲學(xué)指導(dǎo)教師金哲洙20070520ABSTRACTTHEEARLIESTBUDDHI鯽WASINTRODUCEDINTOOURCOUNTRYINTHEYEAROF2一BCDURINGTHEESTERNDYILASTYFR∞INDIINTHEERAOF百EI，JIN柚DSOUTHERNNORTHERNDYNASTIES，BUDDHI鯽ASIDELYDISS咖INATEDANDUNPRECEDENTEDLYDEVELOPEDINCHINA．THEYUANRONGTHINKINGCOMPATIBILITYORHARMONIOUSCONCEPTOFCHINESEBUDDLLISTPH訂OSOPHYWASCREATEDBYTHE髓STEROFRENZHIOFROOFTOPSCHOOL，OTHELLRISEFLOURISHEDBYTHEHU{“ANSCH00LTLLATMOSTSTRESSEDTHEYUANRONGTHINKINGINA11THESCHOOLSOFBUDDHIS虬C唧ATIBIL“Y麟THEMETHODOLOGYTOOBSERVEANDUNDERSTANDTHEORLD，THEGENERALPRINCIPLEOFDEALING_ITHALLTHEPROBL鋤S卸DALSOTHEIDEALATEOFPRAUCTICETOACHIEVE．CO叩A(chǔ)TIBILITYINTENDEDFORAPERFECTGATHERINGANDNOOBSTACLES．ASAMETHOD，ITMEANTTHATEVERYTHINGCOULDNOTONLYMAINTAINTHEORIGINAL艙TURE。BUTALSOINTERACTIVELYFUSEDITHOUTCONTRADICTIONS8NDCONFLICTS．LATERBUDDHI鈾髓SSPRE8DTOTHEKOREA“ODAY’SNORTHKOREAANDSOUTHKOREA．ANDITRASKOGURYOINTHENORTHOFKOREAFIRSTINTRODUCEDBUDDHI軸TOKOR∞D(zhuǎn)URINGTHETTLREE戤ES，THENIT舔IMPORTEDTOBAIJIANDSILLA．INTHEPERIODOFSILLADYNASTY，MOSTOFCHINESEBUDDHISTSECTSORSCH001S髓REIMPORTEDTOTHEREPUBLICOFKOREAAFTERTHESILLADYNASTYHADUNIFIEDTHETHREECOUNTRIES卸DEREGREATLYDEVELOPED．THISOPENEDAERAOFPROSPERITYOFKORE鋤BUDDHIS兒THEREEREA10TOFF猢USBUDDHISTTHEORETICIANSWHO盯OTEALOTOFPAPERSANDBOOKS，OFHICHWONHYO’SANDUICHON’SBUDDHISTTHOUGHTSWEREBESTAFFECTED．霄ONHYO’S‘H枷ONYANDCINTENTION’THEORY，剝1ICHLAIDTHETHEORETICALFOUNDATIONFORCREATINGKOREARIHUAYANSCHOOLITHMTIONALCHARACTERISTICS．UICHON_ASONEOFTHEREPRESENTATIVEFIGURESOFANCIENTKORE鋤BUDDHISTPHILOSOPHY’SC唧ATIBILITYCONCEPT．ALTHOUGHTHETHOUGHTSOFRONHYOANDUICHONCA田EFR伽CLLINA，ITHTHECHINESETHOUGHTSOFBUDDHISTPHILOSDPHYSHAREDTHESAMESTR8INS，ITHAD10TSOFINNOVATIONANDDEVELOPMENT．THEIRBUDDHISTTHOUGHTSNOTONLYHADLOFTYSTATUSINKORE8，BUTALSOHAUDIMPORT鋤TINFLUENCEUPONCHINESEBUDDHISTPHILOSOPHICTHOUGHTS，GREATLYPRO∞TEDTHEDEVELOP舶ENTOFCHINESEBUDDHI汛Ⅱ

簡(jiǎn)介：北京交通大學(xué)碩士學(xué)位論文發(fā)展哲學(xué)視閾下當(dāng)代中國(guó)消費(fèi)觀的反思姓名岳蕾申請(qǐng)學(xué)位級(jí)別碩士專業(yè)馬克思主義哲學(xué)指導(dǎo)教師刁志萍20080601J量塞交道厶堂亟±堂僮J金塞△旦墨B△￡至ABSTRACTABSTRACTDEVELOPMENTISTHEETERNALTHEMEOFHUMANSOCIETY．CONSUMPTION，BYSATISFYINGTHEMATERIALANDSPIRITUALDEMAND，ISTHEBASISOFHUMANSURVIVALANDDEVELOPMENTANDONEOFTHEMAJORDYNAMISMOFCONTINUOUSPROGRESS．WITHTHEDEVELOPMENTOFSOCIETY,CONSUMPTIONHASBEENPLAYINGITSROLEINSOCIALDEVELOPMENTMOREANDMOREINDEPENDENTLY．THECONSUMPTIONUNDERGUIDANCEOFTHEHEALTHY,CIVILIZEDANDSCIENTIFICAPPROACHOFCONSUMPTIONNOTONLYOPTIMIZESTHEINDUSTRIALSTRUCTURE，ADVANCESTHEPRODUCTIVITYANDECONOMICGROWTH，BUTALSOREALIZESCOORDINATEDDEVELOPMENTBETWEENMATERIALANDSPIRITUALCONSUMPTIONANDINTEGRATIONOFNATURAL，ECONOMICANDSOCIALDEMANDS．SINCETHEOPENINGUPANDREFORM，CHINAHASSEENTHEDRAMATICGROWTHINPRODUCTIVITY,THEABUNDANCEOFCONSUMABLES，THESTEADYRISEOFLIVINGSTANDARD，THEIMPROVEMENTOFCONSUMPTIONSTRUCTUREANDTHERENEWALOFAPPROACHOFCONSUMPTION．BUT，DUETOTHELONGTERMFOCUSOFECONOMICGROWTHASTHEDEVELOPMENTSTRATEGY,THESTUDYOFCONSUMPTIONHASBEENHEAVILYCENTEREDAROUNDSUCHISSUESASHOWTOEXPANDDOMESTICDEMAND，BOOMINGTHEGROWTHANDPRACTICALSTRATEGIESOFMARKETING．THEECOLOGICAL，SOCIALANDETHICALDIMENSIONSOFCONSUMPTIONHAVEBEENLARGELYIGNORED．ALONGERTERMVISIONOFSOCIALDEVELOPMENTCANNOTONLYBEBASEDONMATERIALCONSUMPTIONANDWILLHAVETODEALWITHTHESEIGNOREDISSUESANDGUIDEANDCULTIVATENEWCULTURESONCONSUMPTION．UNDERTHEPERSPECTIVEOFDEVELOPMENTPHILOSOPHY,TAKINGTHESUSTAINABLEDEVELOPMENTANDHUMANFULLDEVELOPMENTASTHERESEARCHAPPROACH．BRIDGINGTHEMARXISTTHEORIESANDREFLECTIONSONTHEREALITY,THISDISSERTATIONTRIESTOEXPLORETHECAUSESOFTHEWRONGIDEASOFCONSUMPTIONANDCONSTRUCTTHEPOSSIBILITYOFANEWAPPROACHOFCONSUMPTION，THESUSTAINABLECONSUMPTION．THISNEWAPPROACHOFCONSUMPTIONWILLADVANCECHINA’SSOCIALTRANSFORMATIONANDHELPLEADTOANEWCONSUMPTIONLIFEROADINCORPORATINGMATERIAL，SPIRITUAL，POLITICALANDECOLOGICALCIVILIZATIONS．KEYWORDSCONSUME；APPROACHOFSUSTAINABLECONSUMPTION；DEVELOPMENTPHILOSOPHY

簡(jiǎn)介：分類號(hào)徹／協(xié)J密級(jí)單位代碼10422學(xué)號(hào)汐LO／A9“⑧∥菇辦孚碩士學(xué)位論文論文題目及程磊蛤移穆咩加油壚易XP、刎膨，、易J夕侈作者學(xué)院專業(yè)指導(dǎo)合作姓名名稱名稱盟冱絲丕立壟教師盤(pán)盔遮絲煎導(dǎo)師土聳牟糾旋籃≯1≥年＼P月圬日山東大學(xué)碩士學(xué)位論文目錄中文摘要???????????????????????????1ABSTRACT???????????????????????????????????????????2第一章引言????????????????????????????3一、選題緣由及意義???????????????????????3二、文獻(xiàn)綜述????????????????????????9三、核心問(wèn)題及研究思路???????????????????13第二章實(shí)驗(yàn)哲學(xué)與直覺(jué)?????????????????????15一、實(shí)驗(yàn)哲學(xué)及其研究????????????????????L51、實(shí)驗(yàn)哲學(xué)的興起????????????????????????．152、實(shí)驗(yàn)哲學(xué)對(duì)直覺(jué)的代表性研究??????????????．16二、實(shí)驗(yàn)哲學(xué)家對(duì)直覺(jué)的挑戰(zhàn)?????????????????23三、實(shí)驗(yàn)哲學(xué)引發(fā)的爭(zhēng)議???????????????????．．24第三章實(shí)驗(yàn)哲學(xué)的問(wèn)題?????????????????????27一、對(duì)實(shí)驗(yàn)哲學(xué)方法的質(zhì)疑??????????????????271、實(shí)驗(yàn)哲學(xué)方法?????????????????????????．．272、實(shí)驗(yàn)哲學(xué)方法依賴直覺(jué)?????????????????28二、對(duì)實(shí)驗(yàn)哲學(xué)結(jié)論的質(zhì)疑???????????????????291、直覺(jué)不是完全不可靠??????????????????292、直覺(jué)依賴情境????????????????????一333、直覺(jué)可靠性是連續(xù)的??????????????????34第四章認(rèn)知科學(xué)方法的應(yīng)用???????????????????35一、實(shí)驗(yàn)哲學(xué)不能檢驗(yàn)直覺(jué)可靠與否??????????????．35二、認(rèn)知科學(xué)家對(duì)直覺(jué)可靠性的判斷??????????????．361、核磁共振成像技術(shù)???????????????????362、認(rèn)知科學(xué)對(duì)直覺(jué)的檢驗(yàn)?????????????????40結(jié)語(yǔ)???????????????????????????????????????????????～42

簡(jiǎn)介：廈門(mén)大學(xué)學(xué)位論文原創(chuàng)性聲明本人呈交的學(xué)位論文是本人在導(dǎo)師指導(dǎo)下，獨(dú)立完成的研究成果。本人在論文寫(xiě)作中參考其他個(gè)人或集體已經(jīng)發(fā)表的研究成果，均在文中以適當(dāng)方式明確標(biāo)明，并符合法律規(guī)范和廈門(mén)大學(xué)研究生學(xué)術(shù)活動(dòng)規(guī)范試行。另外，該學(xué)位論文為課題組的研究成果，獲得課題組經(jīng)費(fèi)或?qū)嶒?yàn)室的資助，在、實(shí)驗(yàn)室完成。請(qǐng)?jiān)谝陨侠ㄌ?hào)內(nèi)填寫(xiě)課題或課題組負(fù)責(zé)人或?qū)嶒?yàn)室名稱，未有此項(xiàng)聲明內(nèi)容的，可以不作特別聲明。聲明人簽名贏L骰伽I埤妨舶內(nèi)容摘要呈現(xiàn)在我們面前的歷史，是否真的是發(fā)生過(guò)的歷史。或者我們看到的不過(guò)是歷史學(xué)家通過(guò)自己的敘述展現(xiàn)給我們的。不同的歷史學(xué)家通過(guò)自己的方式構(gòu)建了不同的歷史，表現(xiàn)為即使同一個(gè)歷史事件在不同的歷史學(xué)家的敘述中是不同的。歷史學(xué)家是通過(guò)敘述來(lái)解釋歷史，而每個(gè)歷史學(xué)家都有不同的歷史敘述方式，因而也有不同的歷史解釋。分析的歷史哲學(xué)不再關(guān)注歷史的進(jìn)程和規(guī)律，而是將注意轉(zhuǎn)向歷史認(rèn)識(shí)問(wèn)題上來(lái)。本文著重論述了歷史哲學(xué)家阿瑟丹圖反對(duì)亨普爾非歷史地講述歷史解釋問(wèn)題的原因，為了證明亨普爾“覆蓋律模式“的科學(xué)解釋和敘述形式的歷史認(rèn)識(shí)已經(jīng)背道而馳，還探討了歷史認(rèn)識(shí)的解釋問(wèn)題和敘述問(wèn)題。在文章的第二部分主要分析阿瑟丹圖提出的歷史敘述等同于歷史解釋的論證過(guò)程。當(dāng)分析的歷史哲學(xué)發(fā)展到想要解決歷史解釋該怎樣得到普遍認(rèn)同進(jìn)而可以使歷史成為科學(xué)的問(wèn)題時(shí)，就陷入了無(wú)法回答的困境。20世紀(jì)70年代，歷史哲學(xué)的研究重點(diǎn)又發(fā)生了重要轉(zhuǎn)向，為了詳細(xì)論述歷史解釋向敘事轉(zhuǎn)變的問(wèn)題，本文以海登懷特引領(lǐng)的敘事的轉(zhuǎn)向?yàn)橹攸c(diǎn)，及其代表作元史學(xué)19世紀(jì)的歐洲歷史想象為基礎(chǔ)分析了敘事的話語(yǔ)模式，將研究重點(diǎn)由歷史解釋轉(zhuǎn)向了歷史文本，并且用文學(xué)的修辭方法來(lái)構(gòu)建歷史文本。在此之前，歷史哲學(xué)著重探討了歷史解釋的問(wèn)題，近些年來(lái)對(duì)于歷史文本的研討也比較盛行，但是這兩個(gè)問(wèn)題之間是怎么轉(zhuǎn)變的卻很少有人研究，因此本文的用意是在這兩個(gè)階段中間架起一道溝通的橋梁，讓兩個(gè)階段的變化發(fā)展更加清楚地顯示出來(lái)。關(guān)鍵詞歷史敘述歷史解釋歷史文本

簡(jiǎn)介：分類號(hào)B21單位代碼10028Y869659密叛T無(wú)學(xué)號(hào)2020101020首都師范大學(xué)博士學(xué)位論文歷史與詮釋一一公羊?qū)W“三科九旨”的歷史哲學(xué)解讀研究生指導(dǎo)教師學(xué)科專業(yè)學(xué)科方向張振楊乃喬教授文藝學(xué)比較詩(shī)學(xué)2006年5月15日ABSTRACTTHISDISSERTATIONRECONSIDERSTHECHINESETRADITIONALCLASSICSOFSPRINGANDAUTUMNANNALSGONGYANGSTUDYWITHTHEBACKGROUNDOFWESTERNSPECULATIVEANDANALYTICALHISTORICALPHILOSOPHY．RELYINGONTHEDISSERTATION，THESPRINGANDAUTUMNANNALS’GONGYANGSTUDYBASICALLYBELONGSTOTHETHEORYOFTHESPECULATIVEHISTORICALPHILOSOPHYWITHSOMEANALYTICALANDCRITICALCOGNITIONSOFHISTORICEVENTSANDTEXTS．BASINGONTHEQUALITYOFHISTORICALPHILOSOPHYOFGONGYANGSTUDY,THEDISSERTATIONALSORECOMPREHENDSSOMEPROBLEMSINCHINESEHISTORYOFTHOUGHT，RECOMMENTATESTHEDESTINYOFGONGYANGSTUDYANDSUMMARIZESTHEHISTORICALPHILOSOPHICALCHARACTERSOFGONGYANGSTUDYINCOMPARISONWIMWESTERNSPECULATIVEHISTORICALPHILOSOPHY．BESIDESINTRODUCTIONANDEPILOGUE，THEDISSERTATIONISDIVIDEDINTOFOURCHAPTERS．THEFIRSTCHAPTERDISCUSSESTHEFORMINGPROCESSOFHISTORICALPHILOSOPHYOFGONGYANGSTUDY．FROMTHEASPECTOFHISTORICALPHILOSOPHY,SPR／NGANDAUTUMNANNA居ISHISTORYINSTEADOFCHRONICLE．SPR誡GANDAUTUMNANNA如’GONGYANGZHUANHASDRAWNASERIESOFHISTORICALPHILOSOPHYPROPOSITIONS．DONGZHONGSHUEVENCREATEDTHETHEORYOFTHREEUNITIESINHISPHILOSOPHICSYSTEMOFTHEONTOLOGYOFHEAVEN．HEXIUALSOESTABLISHEDASPECULATIVEHISTORICALPHILOSOPHYSYSTEMBYRAISINGTHETHEORYOFTHREEEPOCHS．THUSGONGYANGSTUDYWASAREASONABLECONSEQUENCEOFCONFUCIANTHOUGHTSINTHEDOMAINOFHISTORICALPHILOSOPHY．THESECONDCHAPTERANALYZESTHEFOURHERMENEUTICLEVELSOFTHEHISTORICALPHILOSOPHYOFGONGYANGSTUDY．THESPRINGANDAUTUMNANNALS’GONGYANGSTUDYISCLASSICALHERMENEUTICS．INTHECOURSEOFFORMINGSPECULATIVEHISTORICALPHILOSOPHYFROMTHESCHOLIUMOFSPRINGANDAUTUMNANNAB，F(xiàn)OURHERMENEUTICLEVELSEVENT，TEXT，PRINCIPLE，MEANINGCAMEINTOBEING．WHILEANALYZINGTHEFOURLEVELS，THECHAPTERPOINTSOUTTHATTHEHISTORICALPHILOSOPHYOFGONGYANGSTUDYAGREEDWITHTHEMODEMWESTERNANALYTICALHISTORICALPHILOSOPHY,ESPECIALLYOILTHECONSIDERATIONSABOUTHISTORICEVENTANDHISTORICTEXT．THETHIRDCHAPTERINTERPRETSITSDESTINYINTHEACADEMICHISTORYFROMTHEHISTORICALPHILOSOPHYPROPERTYOFGONGYANGSTUDY．ACCORDINGTOTHISCHAPTER,GONGYANGSTUDYISAKINDOFHISTORICALPHILOSOPHYOFGRANDNARRATIVEWHILE

簡(jiǎn)介：中文摘要中文摘要牟宗三認(rèn)為歷史是文化生命的曲折發(fā)展，因此他在其歷史哲學(xué)中以歷史為載體對(duì)中國(guó)文化生命的過(guò)去及未來(lái)做了一哲學(xué)的省察，并希望通過(guò)這一省察找出中西文化生命異質(zhì)之處，由此探索出一條中國(guó)文化生命的現(xiàn)代化道路。牟宗三認(rèn)為中國(guó)文化生命之所以不同于西方文化生命，全因?yàn)橹袊?guó)文化生命之背后為一“綜合的盡理之精神“，其表現(xiàn)方式為“理性的運(yùn)用表現(xiàn)“。而西方文化生命背后為一“分解的盡理之精神“，其表現(xiàn)方式為“理性的架構(gòu)表現(xiàn)“?，F(xiàn)代化之科學(xué)與民主唯有通過(guò)在“理性的架構(gòu)表現(xiàn)“下形成一“對(duì)列之局一方可實(shí)現(xiàn)。而中國(guó)只有“理性的運(yùn)用表現(xiàn)“，無(wú)法開(kāi)出“對(duì)列之局“，故中國(guó)之文化生命開(kāi)不出民主與科學(xué)。以往之中國(guó)文化生命，雖無(wú)民主與科學(xué)，然因其以儒學(xué)為主流，故在儒家的德治下仍可實(shí)現(xiàn)一治權(quán)的民主來(lái)暫時(shí)維持天下之太平，但歷史亦因此而不得不停滯于一治一亂的循環(huán)中。而若要結(jié)束這一治亂循環(huán)之局，唯有通過(guò)“理性的運(yùn)用表現(xiàn)”轉(zhuǎn)出“理性的架構(gòu)表現(xiàn)0從而實(shí)現(xiàn)政權(quán)的民主，此即中國(guó)文化生命之現(xiàn)代化。牟宗三認(rèn)為既然儒家是中國(guó)文化生命之主流，其兩千多年來(lái)一直主導(dǎo)著中國(guó)文化生命的發(fā)展，因此實(shí)現(xiàn)中國(guó)文化的現(xiàn)代化的使命，亦該由儒家來(lái)肩負(fù)。而牟宗三認(rèn)為儒家若要實(shí)現(xiàn)中國(guó)文化現(xiàn)代化的使命，必須走一條“內(nèi)圣開(kāi)新外王一的道路。中國(guó)文化生命唯如此才能實(shí)現(xiàn)傳統(tǒng)與現(xiàn)代化的完美融合，從而向更遠(yuǎn)處發(fā)展。關(guān)鍵詞牟宗三；歷史；文化生命；綜合的盡理之精神；分解的盡理之精神些些些LIYIIIII／11194LLLILLLL／LLLLLL／OHILLLOLLLL矬LL1L■宣I疊III萱■IIIIIIIIIII萱IIIIIIIIIIIIIIIIIIIIIIIIII葺、，J。衛(wèi)OABSTRACTMOUTSUNGSANCONSIDEREDTHATHISTORYISTHEDEVELOPMENTOFCULTURE．SOHISPHILOSOPHYOFHISTORYISTOINTROSPECTTHEHISTORYANDCULTUREOFCHINAINPHILOSOPHY．ANDHOPESTOFMDTHEDIFFERENCESBETWEENCHINESEANDWESTERNCULTURE．MONCONSIDEREDTHATTHEDIFFERENCESBE伽EENCHINESEANDWESTERNCULTURECOMEDFORM’’THESPIRITOFCOMPREHENSIVE”’S”RATIONALU∞OF弦FFORMANCE¨OFCHINESECULTUREAND”THESPIRITOFDECOMPOSITION¨‘S¨RATIONALFRAMEWORKFORPERF1O肌鋤CE¨OFWESTEUMCULTURE．MODEMSCIENCEANDDEMOCRACYCALLBEFORMEDFORMANTAGONISTICRELATIONSHIPWHICHISONLYFORMEDBYTHE”RATIONALFRAMEWORKPERFPORMANCE“．CHINACAN’TFORMITSMODEMSCIENCEANDDEMOCRACYBECAUSETHATTHEREISNO¨RATIONALFRAMEWORKPERFPORMANCE¨INCHINA．EVENSOPUBLICSECURITYISALSOGOODINANCIENTCHINA．THATBACANSEOFTHEMORALPOLITICSOFCONFUCIANWHICHISTHEMAINSTREAMOFCHINESECULTURE．BUTALSOBECAUSEOFTHIS，THEREISNOLASTINGPEACEINCHINA．SOCHINACULTUREHASTORELEASE”THESP疏OFDECOMPOSITION”FROM”THESPIRITOFCOMPREHENSIVE¨,TOSTEERTHE‘RATIONALUSEOFPERFORMANCE’TOTHE’RATIONALFRAMEWORKFORPERFORMANCE”．MONCONSIDERDTHATTHISCANBEMADEINTHEWAYCALLED“INTERNALSAINTNEWEXTERNALKING’WHICHCANONLYBECOMPLETEDBYCONFUCIAN．THENCHINESECULTURECANHAVEITSKEYWORDSMOUTSUNGSAN|HISTORY；CULTURELIFE；THESPIRITOFCOMPREHENSIVE；THEN

簡(jiǎn)介：學(xué)校代碼三旦量塑分類號(hào)KO研究生學(xué)號(hào)蝗QQ量QQ§至Q§墊密級(jí)玉東北知≯葒大謄碩士學(xué)位論文歷史哲學(xué)的語(yǔ)言掌轉(zhuǎn)向一一解讀海登懷特的元史學(xué)十九世紀(jì)歐洲的歷史想像THELINGUISTICTURNINPHILOSOPHYOFHISTORYUNSCRAMBLE指導(dǎo)教師學(xué)科專業(yè)研究方向?qū)W位類型作者侯星麗周鞏固教授歷史學(xué)史學(xué)理論與史學(xué)史學(xué)歷碩士東北師范大學(xué)學(xué)位評(píng)定委員會(huì)2007年5月ABSTRACTISTHEWORKMADEHAYDENWHITEBECOMETHECELEBRATED，THEREPUTATIONINTHE20THCENTURYNEXTHALFMOSTIMPORTANTPHILOSOPHYOFHISTORYWORK，ALSOISTHESYMBOLOF“THELINGUISTICSTURN”INTHECONTEMPORARYWESTPHILOSOPHYOFHISTORYRESEARCH．THEWHITEBELIEVEDTHAT，THEREISNOGAPWHICHCLEARLYBREAKSBETWEEN‘HISTORY’’AND“POEM”，ANYHISTORYWORKHASALLCONTAINEDONEKINDOFINDEPTHSTRUCTURE，ITISTHEPOEMSTUDY,INTHEESSENCEALSOISTHELINGUISTICS，ANDITISONEKINDMODELWHICHACCEPTSWITHOUTCRITIQUE．THEAUTHORCONSTRUCTSTHESTRUCTURALISMTEXTANALYSISTHEORYUSINGTHEFORMALISMMETHOD，SIMULTANEOUSLYPAYSGREATATTENTIONTOTHEIMPLEMENTATIONOFHISTORYPRINCIPLETHOUGHT，ANDHASANALYZEDEIGHTPRESENTATIVEHISTORYTHINKERINTHE19THCENTURYONEBYONEWITHTHESATIRIZINGLIKEANALOGYSTRATEGY,HADDEMONSTRATEDTOTHEREADERTHELEADERSHIPANALOGYWAYANDTHELANGUAGERULEWHICHACCOMPANIESINTHEHISTORICALWRITINGS．THISARTICLEISPRECISELYTHECOMPREHENSIONINVIEWOFTHISMONOGRAPH，AFTERHASANALYZEDTHEORIGINOFHAYDENWHITE’STHEORY,STUDIEDTHE19THCENTURYEUROPEMAINSTREAMHISTORYTHOUGHTPATTERNWHICHWHITEHADDESCRIBEDACCORDINGTOTHEWRITINGORDER,HASANALYZEDTHEINTRINSICMACHINEMADEANDTHEEXTERNALCAUSEOF”THELINGUISTICSTURN”INTHEPHILOSOPHYOFHISTORY,ANDDISSERTATEDTHESIGNIFICANCEANDINSUFFICIENTOF”THELINGUISTICSTURN”．KEYWORDPHILOSOPHYOFHISTORY；METAHISTORY；LINGUISTICTURNLI

簡(jiǎn)介：密級(jí)學(xué)校代碼10075分類號(hào)學(xué)號(hào)20100003哲學(xué)碩士學(xué)位論文盧梭歷史哲學(xué)思想研究學(xué)位申請(qǐng)人符貞松指導(dǎo)教師許春華教授學(xué)位類別哲學(xué)碩士學(xué)科專業(yè)馬克思主義哲學(xué)授予單位河北大學(xué)答辯日期二○一三年六月