簡(jiǎn)介：Y12175G2分類(lèi)號(hào)B9論文編號(hào)1074201叭0704051密級(jí)西北民族大學(xué)研究生學(xué)位論文論文題目漢文內(nèi)鎣直墮喇漁簋塞熬信I蟲(chóng)鮑匝皇生堡迭調(diào)查論文題目夕H文塑塾曼￡墾墮Q墮GQI壘壁壘L壘GI壁旦壘墮望曼壘IGIQ墜§墜璺I星FHI§Q理壘娶墮也曼P曼§曼塾§I墜旦IQ墮I墮曼§IG曼IQ墮培養(yǎng)單位壓塞塞絲堂暄學(xué)號(hào)￡Q生Q曼魚(yú)壁曼研究生姓名瞳鴻3學(xué)科、專業(yè)蜇堂塞熬堂研究方向藏佳譴熬塹窒董筻堡申請(qǐng)學(xué)位亟±導(dǎo)師姓名、職稱鷹基福數(shù)攮論文工作起止年月至QQ魚(yú)生Z目至2QQ2生璺旦論文提交日期2QQZ生生縣論文答辯日期2007生5且．學(xué)位授予13期2QQ2生晝且校址甘肅省蘭州市西北新村1號(hào)INNERMONGOLIAKALAQINBANNERRELIGIOUSBILIEFHISTORYANDTHEPRESENTSITUATIONINVESTIGATIONABSTRACTCHIFENGCITYINSOUTHWESTERNKALAQINBANNER,JIANPINGWITHLIAONINGPROVINCEINTHEOLDCASTRIVERASTHEBORDEROF,WEICHANGCOUNTRY,IONGHUACOUNTRY，HEBEIPROVINCEBORDERINGWESTANDTHEMEASURE．NINGCHENGCOUNTRYLINKEDWITHTHESOUTH，NORTHADJACENTSUBURBSHONGSHANDISTRICT．CHIFENGCITY．TBEENTIREBANNERHAVETHEMAN，HUI、KOREAN、ZHUANG，LI，XIBO．MONGOLIANSANDHANNATIONALITIES．MONGOLIANISAMAINSTAYINTHEMULTIETHNICAREAINHABITEDBYTHEMAJORITYHAN．ACCORDINGTOMONGOLIAISNOMADICMONGOLJANSECRETHISTORYRECORDSJNMIND，MONGOLIANISATRIBLALNAME，ADMISSIONGUARDSWEREREALIZED．THEEARLIESTBELIEFSSHAMANISM，BECAUSEOFTHEEXCITEMENTANDTHEOTHERLEADINGCOMRADESJOINEDMEANING。ITTHINKTHEANIMISMASTHEIDEDOGICALFOUNDATION．ITPROVIDESNATUREWORSHIPBUTALSOTOTENISMWITHTHECONTENTSOFWORSHIPANDCEREMONIES．MOLDINGISTHEPRIMITIVERELIGION．1IAODYNASTYBAONINGYEARS．HANBUDDHISMIMPORTEDALONE．10NGQUANTEMPLEBUIITTEMPLES．MINGDYNASTYWANLYYEARS，MONGOLIAHASSONANMINISTRIESDEPARTMENTOFTHETIBETANBUDDLISTBELIFGELUPA．ESTABLISHMENTOFTHEQINGDYNASTYRESPECTEDTIBETANBUDDHISM．GREATLYEXPANDEDTHEPOWERTOMAKEGELUPA．BUIITMANYTEMPLES，THEMOREWELLKNOWNBLESSEDTEMPLEISFUHUITEMPLE、LONGQUANTEMPLE．THELATEOINGDYNASTY。THEYELLOWDEBILITATINGFORCES．AFTERTHE1IBERATIONTHEOUTBREAKOFTHECULTURALREVOLUTION．BUDDHISILLWASBADLYHURT．AFTERREFORMANDOPENINGUP，THERECOVERYANDDEVELOPMENTOFBUDDHISTCULTURE．TOTHE21“CENTURY，THEDEVELOPMENTOFBUDDHISTCULTUREHASBEENEMERGINGNEWSITUATION．THERETHESECULARCHARACTERISTIAS．THROUGHTHEANALYSISOFFOURSECULARIZATIONOFTHEGENERALTRENDOFHISTORICALDEVELOPMENT．THEFOURREASONSISECONMY，THEQUALITYOFSCIENCEANDTEEHNOLOGY，POLICYREASONS．KEYWORDKALAQINBANNERFUHUITEMPLELINGYUETEMPLEGELUPA

簡(jiǎn)介：學(xué)位論文獨(dú)創(chuàng)性聲明本人鄭重聲明所提交的學(xué)位是本人在導(dǎo)師指導(dǎo)下進(jìn)行的研究工作和取得的研究成果。本論文中除引文外，所有實(shí)驗(yàn)、數(shù)據(jù)和有關(guān)材料均是真實(shí)的。本論文中除引文和致謝的內(nèi)容外，不包含其他人或其它機(jī)構(gòu)已經(jīng)發(fā)表或撰寫(xiě)過(guò)的研究成果。其他同志對(duì)本研究所做的貢獻(xiàn)均己在論文中作了聲明并表示了謝意。學(xué)位論文作者簽名暑以汐日期201151學(xué)位論文使用授權(quán)聲明研究生在校攻讀學(xué)位期間論文工作的知識(shí)產(chǎn)權(quán)單位屬南京師范大學(xué)。學(xué)校有權(quán)保存本學(xué)位論文的電子和紙質(zhì)文檔，可以借閱或上網(wǎng)公布本學(xué)位論文的部分或全部?jī)?nèi)容，可以采用影印、復(fù)印等手段保存、匯編本學(xué)位論文。學(xué)?？梢韵驀?guó)家有關(guān)機(jī)關(guān)或機(jī)構(gòu)送交論文的電子和紙質(zhì)文檔，允許論文被查閱和借閱。保密論文在解密后遵守此規(guī)定保密論文注釋本學(xué)位論文屬于保密論文，保密期限為年。學(xué)位論文作者簽名茜乇易日期2011．5．1‘指剝幣繇可看日期?。甁、，／摘要摘要先秦兩漢階段屬于封建宗法制、封建禮教的形成、確立期，女性在經(jīng)濟(jì)領(lǐng)域、政治領(lǐng)域、宗教領(lǐng)域的作用非后世可比。其在三大領(lǐng)域的實(shí)際存在狀況也與她們?cè)谖膶W(xué)作品中的形象相互對(duì)應(yīng)。因此這一時(shí)期文學(xué)中的女性形象頗具特色，比如呈現(xiàn)出獨(dú)立、自信的精神面貌的健婦；現(xiàn)實(shí)女巫折射在詩(shī)歌中的倒影神女、舞女。本文分為四大部分，分別討論不同階層的女性在物質(zhì)生產(chǎn)領(lǐng)域、政治軍事領(lǐng)域和宗教觀念領(lǐng)域所發(fā)揮的作用、享有的地位，以及婦女的經(jīng)濟(jì)、政治與宗教活動(dòng)對(duì)文學(xué)創(chuàng)作的影響。第一部分對(duì)女性在農(nóng)業(yè)、商業(yè)、手工業(yè)方面的作用做出分析。這一時(shí)期社會(huì)生產(chǎn)力相對(duì)低下，女子是重要的勞動(dòng)力，且享有相對(duì)寬松的人身自由，具備獨(dú)立行事的權(quán)力，因而能夠不受束縛的從事各項(xiàng)經(jīng)濟(jì)活動(dòng)。其經(jīng)濟(jì)行為具有范圍廣，但欠缺深度的特點(diǎn)。第二部分對(duì)女性在政治軍事外交領(lǐng)域的作用進(jìn)行分析。先秦兩漢時(shí)期的貴族女性不僅干政頻繁，甚至能和平民女性從事一些后世女子鮮有介入的活動(dòng)，如軍事、外交活動(dòng)。但女性政治行為主要集中在高級(jí)貴族女子上，且其政治權(quán)力具有不穩(wěn)定性和局限性。‘第三部分首先闡釋了中國(guó)巫覡和西方巫師的區(qū)別，對(duì)史前女巫、商周女巫、秦漢女巫的發(fā)展過(guò)程、功用職能、社會(huì)地位的變化做了詳細(xì)地論述，并將各時(shí)期的女巫與男巫進(jìn)行了橫向比較。女巫在祈雨、驅(qū)邪、生殖巫術(shù)中擔(dān)任重要角色。但在宗教領(lǐng)域所起作用明顯低于男巫，并隨著巫覡集團(tuán)一起，政治地位在殷商后期漸漸下滑，西周以后更是顯著下降。第四部分分析了女性的現(xiàn)實(shí)生存狀況對(duì)文學(xué)創(chuàng)作的影響，著重分析了幾種典型一的女性形象，如勇于擔(dān)責(zé)、企盼獨(dú)立人格和尊嚴(yán)的健婦；不參公事，敬順?lè)蜃宓馁t德貴婦形象；體現(xiàn)楚漢審美觀的神女、舞女形象等。關(guān)鍵詞先秦兩漢，巫覡，女性形象，神女

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簡(jiǎn)介：蘇州大學(xué)學(xué)位論文獨(dú)創(chuàng)性聲明本人鄭重聲明所提交的學(xué)位論文是本人在導(dǎo)師的指導(dǎo)下，獨(dú)立進(jìn)行研究工作所取得的成果。除文中已經(jīng)注明引用的內(nèi)容外，本論文不含其他個(gè)人或集體已經(jīng)發(fā)表或撰寫(xiě)過(guò)的研究成果，也不含為獲得蘇州大學(xué)或其它教育機(jī)構(gòu)的學(xué)位證書(shū)而使用過(guò)的材料。對(duì)本文的研究作出重要貢獻(xiàn)的個(gè)人和集體，均已在文中以明確方式標(biāo)明。本人承擔(dān)本聲明的法律責(zé)任。論文作者簽名日期蘇州大學(xué)學(xué)位論文使用授權(quán)聲明本人完全了解蘇州大學(xué)關(guān)于收集、保存和使用學(xué)位論文的規(guī)定，即學(xué)位論文著作權(quán)歸屬蘇州大學(xué)。本學(xué)位論文電子文檔的內(nèi)容和紙質(zhì)論文的內(nèi)容相一致。蘇州大學(xué)有權(quán)向國(guó)家圖書(shū)館、中國(guó)社科院文獻(xiàn)信息情報(bào)中心、中國(guó)科學(xué)技術(shù)信息研究所含萬(wàn)方數(shù)據(jù)電子出版社、中國(guó)學(xué)術(shù)期刊光盤(pán)版電子雜志社送交本學(xué)位論文的復(fù)印件和電子文檔，允許論文被查閱和借閱，可以采用影印、縮印或其他復(fù)制手段保存和匯編學(xué)位論文，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。，涉密論文口本學(xué)位論文屬在年一月解密后適用本規(guī)定。非涉密論文口論文作者簽名日期導(dǎo)師簽冬一綽●期L近●

簡(jiǎn)介：蘭州大學(xué)碩士學(xué)位論文保安族女性宗教生活及其心理研究姓名李麗申請(qǐng)學(xué)位級(jí)別碩士專業(yè)法學(xué)民族學(xué)指導(dǎo)教師李靜20090501ABSTRACTINGENERAL，THERELIGIOUSCULTUREOFEVERYRACEHASVERYSTRONGIMPACTONITSOWNTRADITIONALCUSTOMS，IDEOLOGYANDNORMS．THEBAOANPEOPLEISALLISLAMICNATIONALITY．ALLASPECTSOFISLAMAREREFLECTEDINTHEWOMEN’SFAMILYLIFEANDRELIGIOUSLIFEOFTHEBAOANNATIONALITYANDHAVEINFLUENCEDTHEIRSURVIVALANDDEVELOPMENTVERYDEEPLY．THISTHESISTAKEABAOANCOMMUNITYNAMED‘‘THREEVILLAGESOFBAOAN”LOCATEDINTHEJISHISHANFORINSTANCE，BASEDONABUNDANTFIELD．WORKDATA’MAKEWELLUSEOFTHEACADEMICACHIEVEMENTANDINTERALATEDTHE．OFIESOFTHEFIELD，ANDPROBESINTOTHEBAOANWOMEN’SRELIGIOUSPRACTICEANDITSPSYCHOLOGYMECHANISMFROMTHEPROSPECTIVEOFPSYCHOLBGY,ETHNOLOGYSOCIOLOGYANDSCIENCEOFRELIGIONETC．THEARTICLEHASBEENDIVIDEDINTOFOURSECTIONS，THEFIRSTONECONTAINSTHEFIRSTANDTHESECONDCHAPTER．THEFIRSTCHAPTER,INTRODUCTION,EXPLAININGTHERESEARCHMEANING，LITERATUREREVIEWANDTHEMETHODSOFTHESTUDYINTHISPAPER．THESECONDCHAPTERINTRODUCESTHESOCIALBACKGROUNDSOFTHEREGIONWHERETHEBAOANPEOPLELIVEANDTHERELIGIOUSPRACTICETHERE．THESECONDSECTIONCONSISTOFTHETHIRD，F(xiàn)ORTHANDFIFTHCHAPTENTHISPARTDESCRIBESANDANALYZESTHEBAOANWOMEN’SRELIGIONLIFE．THETHIRDCHAPTERANALYZESISLAM’SVIEWSONWOMENANDUNDERITSINFLUENCEFEMALEGENDERROLESOFBAOAN’SWOMEN．THEFORTHCHAPTEREXPOUNDSTHEMARRIAGEANDTHEFERTILITYHASACOMPACTONBAOAN’SWOMEN．THEFIFTHCHAPTERDESCRIBESANDANALYZESTHERELIGIOUSCEREMONIESOFBAOAN’WOMEN．THETHIRDSECTIONISTHESIXTHCHAPTER,THISPARTISDESIGNEDTODISCUSSTHEPSYCHOLOGYMECHANISMOFTHEBAOANWOMEN’SRELIGIOUSBELIEFFROMTHEPROSPECTIVEOFTHEBAOANWOMEN’SRELIGIOUSDRIVE，RELIGIOUSCOGNITIVE，RELIGIOUSEMOTIONS，RELIGIOUSPRACTICESANDTHEPSYCHOSOCIALFUNCTIONOFTHEIRRELIGIOUSBELIELTHEFIFTHPART，ASTHEEND，GIVEACOMPREHENSIVEANALYSISABOUTTHESTATUSQUOOFTHEBAOANWOMEN’SSURVIVALANDDEVELOPMENT，ANDMAKERECOMMENDATIONSFORTHESITUATION．KEYWORDSBAOANWOMEN，RELIGION，RELIGIONPSYCHOLOGY

簡(jiǎn)介：西北師范大學(xué)碩士學(xué)位論文信仰的根源鄉(xiāng)村基督教青少年的宗教性、宗教壓力及宗教應(yīng)對(duì)研究姓名楊寶琰申請(qǐng)學(xué)位級(jí)別碩士專業(yè)發(fā)展與教育心理學(xué)指導(dǎo)教師萬(wàn)明鋼200806IIIABSTRACTRELIGIOUSFAITHISCLOSELYRELATEDWITHPSYCHOLOGYANDITISANATTITUDETOTHEWORLDANDAPARTICULAREMOTIONINTHESPECIFICSITUATIONWITHTHEAIDOFTHERESEARCHMETHODSFORANTHROPOLOGY,SOCIOLOGYANDPSYCHOLOGY,BOTHTHEFIELDRESEARCHMETHODSANDQUALITATIVERESEARCHMETHODSWERECONDUCTED,FROMTHEPERSPECTIVEOFSOCIETY,CULTUREANDHISTORICALAGENT,TOSTUDYROOTSOFRELIGIOUSFAITHWHICHEXISTSINTHECHRISTIANADOLESCENTSLIVINGINTHEMIXCULTURALAREATHEMAINSTUDYRESULTSAREASFOLLOWS1THECHRISTIANADOLESCENTSRELIGIOUSFAITHAPPEAREDTHEDIVISIONSOMECHRISTIANADOLESCENTSSTILLREMAINTHEIRRELIGIOUSFAITH,WHILEOTHERSDEVIATEDFROMRELIGION,ESPECIALLYTHEMALECHRISTIANSTHEFAITHSHOWDIFFERENTDIVISIONWITHINTHEBELIEVERSANDNONBELIEVERS,ANDITAPPEARSATENDENCYTOMULTIVARIATE,THEBELIEVERSSHOWTHEDIFFERENTINTRINSICRELIGIOUSORIENTATIONCHARACTERFROMTHEWESTERNER2“SIN”THEDIFFERENCESANDTHECONFLICTSBETWEENTHECHRISTIANCUSTOMSOFTHECHRISTIAN、THEFOLKANDTHEMAINCULTUREPROPOSEDBYTHESOCIETYANDSCHOOLS，ITISTHERELIGIOUSSTRESSORTOTHEADOLESCENTSINTHEDAILYLIFE3RELIGIOUSBEHAVIORCOPINGISTHEMAINRELIGIOUSCOPINGPATTERNINCHRISTIANADOLESCENTSTHEAIMOFRELIGIOUSCOPINGSHOWSTHECHARACTERISTICOFUTILITY,ANDITISCLOSELYRELATEDWITHTHEIRREALITYTHERELIGIOUSFAITHISAKINDCAPITALWHICHCANSOLVETHEPROBLEMSORRELIEVESTRESSINTHEEYESOFCHRISTIANADOLESCENTSFINALLY,BASEDONTHESTUDYRESULTS,COMBININGWITHTHERELIGIOUSCAPITALTHEORYANDTRANSACTIONALTHEORY,WECONSTRUCTTHECOPINGPATTERNOFRELIGIOUSCOPINGOVERALL,THEMEANINGOFTHISRESEARCHLIESINMAKINGCLEARTHESITUATIONOFTHECHRISTIANADOLESCENTS’FAITHANDDISCUSSINGTHEROLEOFCHRISTIANPLAYEDINTHECHRISTIANADOLESCENTSTHEREFORE,ITCANHELPUSMAKEITCLEARTOTHERELIGIOUSROOTOFCHRISTIANADOLESCENTSKEYWORDSCHRISTIANADOLESCENTS,RELIGIOSITY,RELIGIOUSSTRESS,RELIGIOUSCOPING

簡(jiǎn)介：西北師范大學(xué)碩士學(xué)位論文佛教徒的宗教生活紅古地區(qū)佛教徒信仰的發(fā)展和個(gè)人成長(zhǎng)的質(zhì)性研究姓名馬永霞申請(qǐng)學(xué)位級(jí)別碩士專業(yè)應(yīng)用心理學(xué)指導(dǎo)教師張海鐘200806ABSTRACTRELIGIOUSFORMATIONANDDEVELOPMENTARECOMPLEXISSUE,SUBJECTTOAVARIETYOFFACTORSINPARTICULAR,PERSONALINTERESTS,NEEDS,INTERPERSONALRELATIONSHIPSASTHEMOSTIMPORTANTTHINGTHISSTUDYUSEDQUALITATIVERESEARCHMETHODS,LARGESCALEINDEPTHFIELDOBSERVATION,SMALLSAMPLESURVEY,THECASEINTERVIEWS,AIMSTOSHOWTHEREALLIFEOFABUDDHISTRELIGIOUSANDSECULARLIFE,TOUNDERSTANDTHEDEVELOPMENTOFTHEBUDDHISTFAITHINTHISPROCESSANDTHEPSYCHOLOGICALCHANGESWHICHBUDDHISTS,THEBUDDHISTFAITHOFBUDDHISTSLIVINGONTHEIMPACTANDPERSONALGROWTHTHERESULTSSHOWEDTHATTHEDEVELOPMENTOFBUDDHISTBELIEFFROMTHEINTEREST,NEEDSANDTHEPROFOUNDIMPACTONINTERPERSONALRELATIONSHIPSFROMAMACROPOINTOFVIEW,THEDEVELOPMENTOFTHEBUDDHISTFAITHSEEMEDTOBEATRACKTOFOLLOWCONTACTCONVERTTOTHEFAITHISTOESTABLISHSTAGEDOCTRINERECOGNIZEDBYTHESPIRITUALBELIEFISTHEDEEPENINGSTAGEBYWUJIE,SHISHANSHOUISTHEBELIEFINTHESTAGEOFTHEUPGRADEISTHEBELIEFSTAGEBY,OBSERVEBUDDHARINGISTHEPERFECTSTAGEOFFAITHATTHEMICROLEVEL,EACHABUDDHISTEXPERIENCE,MOTIVATIONDETERMINEITSBELIEFINTHEDEVELOPMENTOFANOTHERINDIVIDUALCHARACTERISTICSBUDDHISTSFAITHINEACHDEVELOPMENTWILLCERTAINLYACCOMPANIEDBYPERSONALGROWTHFORBUDDHISTS,BUDDHAISAPERFECTPERSONALITY,SELFCULTIVATIONISSTUDYINGTHEBUDDHAWORDSANDDEEDS,TOUPGRADETHEIRCHARACTERCANNOTEVEN“BUDDHA“THEPERSONALITYREALM,THEREAREDIFFERENTLEVELSOFTHEPERSONALITYREALM,ASLONGASTHEEFFORTSOFSELFCULTIVATION,THEPERSONALITYOFTHEUPGRADEISALWAYSPOSSIBLEKEYWORDBUDDHISTFAITHDEVELOPMENTPERSONALGROWTHQUALITATIVERESEARCHRELIGIOUSLIFEIII

簡(jiǎn)介：原創(chuàng)性聲明本人鄭重聲明本人所呈交的學(xué)位論文，是在導(dǎo)師的指導(dǎo)下獨(dú)立進(jìn)行研究所取得的成果。學(xué)位論文中凡引用他人已經(jīng)發(fā)表或未發(fā)表的成果、數(shù)據(jù)、觀點(diǎn)等，均已明確注明出處。除文中已經(jīng)注明引用的內(nèi)容外，不包含任何其他個(gè)人或集體已經(jīng)發(fā)表或撰寫(xiě)過(guò)的科研成果。對(duì)本文的研究成果做出重要貢獻(xiàn)的個(gè)人和集體，均已在文中以明確方式標(biāo)明。本聲明的法律責(zé)任由本人承擔(dān)。論文作者簽名日期蘭圣曼關(guān)于學(xué)位論文使用授權(quán)的聲明本人在導(dǎo)師指導(dǎo)下所完成的論文及相關(guān)的職務(wù)作品，知識(shí)產(chǎn)權(quán)歸屬蘭州大學(xué)。本人完全了解蘭州大學(xué)有關(guān)保存、使用學(xué)位論文的規(guī)定，同意學(xué)校保存或向國(guó)家有關(guān)部門(mén)或機(jī)構(gòu)送交論文的紙質(zhì)版和電子版，允許論文被查閱和借閱；本人授權(quán)蘭州大學(xué)可以將本學(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，可以采用任何復(fù)制手段保存和匯編本學(xué)位論文。本人離校后發(fā)表、使用學(xué)位論文或與該論文直接相關(guān)的學(xué)術(shù)論文或成果時(shí)，第一署名單位仍然為蘭州大學(xué)。本學(xué)位論文研究?jī)?nèi)容D可以公開(kāi)口不易公開(kāi)，已在學(xué)位辦公室辦理保密申請(qǐng)，解密后適用本授權(quán)書(shū)。請(qǐng)?jiān)谝陨线x項(xiàng)內(nèi)選擇其中一項(xiàng)打“4”論文作者簽名墼虹導(dǎo)師簽名日期垃．與、“HUME’S‘TRUERELIGION’ABSTRACTWHENTHENATURERELIGIONWASVERYPOPULAR,HUMEFOUNDEDHISOWNRELIGIOUSPHILOSOPHY．BASEDONTHEPOSITIONOFEMPIRICISMANDSKEPTICISM。HUMEANALYSEDALLTHETEMPORALDEMOMTMTATIONSOFTHEEXISTENCEOFDEITY,INCLUDINGMIRACLES、THEARGUMENTFROMDESIGN、THECOSMOLOGICALARGUMENTANDTHEARGUMENTFROMMORALITY．HEFIGUREDTHATALLTHEDEMONSTRATATIONSWERELACKOFEMPIRICALANDLOGICALPROOF,EVENIFWECOULDPROVETHEEXISTENCEOFDEITY,DEITYWASTHEONETHATISNOTSOOMNISCIENT,OMNIPOTENTANDFULLOFGOODASWEWANTED．THEREFORE，HEAPPLIEDHISCRITIQUETHATTHEREASONWASTHEBASISOFFAITH．FURTHERMORE，HEARGUEDTHATL沁LIGIONORIGINATEDFROMPEOPLE’SORDINARYEMOTIONS．MEANWHILE，HEAPPLIEDHISCRITIQUETOTHEPOPULAROPINIONTHATI沁LIGIONISTHEBASISANDTHEPLEDGEOFMORALITY．HEFIGUREDTHATMORALITYWASBASEDONPEOPLE’SEMOTION,EITHER．ANDTHEDOGMASASTHEGUARANTEEFORMORALITY，THATWERETHEIMMORTALITYOFTHESOULANDTHERETRIBUTIONOFGOODANDEVIL，WEREALSOLACKOFEMPIRICALANDTHEORITICALPROOF．THEREFORE，THESEDOGMASCAN’TGIVESECURIT，’FORMORALITY．ACTUALLY，THECORRUPTIONOFRELIGIONBROUGHTABOUTSUPERSTITIONANDRELIGIOUSFANATICISM．COMPAREDWITHPOLYTHEISM，MONOTHEISMWASMOREINTOLLENMZA，F(xiàn)URTHERMORE，ITEVENSUPPRESSEDHUMANNATUREANDUNDERMINEDTHERATIONALSPIRIT．INONEWORD,THECORRUPTIONOFRELIGIONHADPERNICIOUSINFLUENCEONMORALITY．HOWEVER,ACCORDINGTOHISRELIGIOUSCRITICALTHEORY,WECOULD’TCONCLUDETHATHUMEWASALLATHEIQM．INFACT,TRUERELIGIONINHUME’SHEARTISSKEPTICALANDOUTOFIUDGMENT．ALTHOUGHWECOULD’TDRAWEXACTCONCLUSIONS，WECOULDHARVESTHAPPINESSANDOBTAINSATISTIES．HUME’SRELIGIOUSTHOUGHTSIGNIFIEDTHEBEGINNINGOFMODEMRELIGIOUSPHILOSOPHY,SOITHADAPROFOUNDINFLUENCE．KEYWORDSNATUALRELIGION，REASON,MORALITY，TRUERELIGIONII

簡(jiǎn)介：復(fù)旦大學(xué)碩士學(xué)位論文伊拉斯謨宗教思想研究姓名徐璐申請(qǐng)學(xué)位級(jí)別碩士專業(yè)世界史指導(dǎo)教師趙立行20070523中文摘要伊拉斯謨是歐洲中世紀(jì)史上一位赫赫有名的人物，被譽(yù)為“人文主義的泰斗”、“歐洲文藝復(fù)興的紀(jì)念碑”。他有著豐富多彩的思想成就和執(zhí)著一生的追求，并以此影響了德國(guó)宗教改革以至整個(gè)歐洲。伊拉斯謨對(duì)教會(huì)腐敗的揭露及其對(duì)圣經(jīng)的編譯工作為新教教義的形成和馬丁路德講道創(chuàng)造了條件，對(duì)宗教改革運(yùn)動(dòng)的發(fā)生和發(fā)展起了巨大的作用。究其原因，是因?yàn)橐晾怪兊淖诮趟枷氲奶攸c(diǎn)批判經(jīng)院哲學(xué)，追求基督哲學(xué)；主張回歸圣經(jīng)、純潔宗教；提倡和平，反對(duì)暴力。從伊拉斯謨與路德和莫爾的宗教思想的對(duì)比看，更體現(xiàn)出他人文主義的特點(diǎn)。伊拉斯謨宗教思想既受當(dāng)時(shí)的時(shí)代背景的影響，同時(shí)也與他兒時(shí)的經(jīng)歷、青年時(shí)代接受的教育、閱讀的書(shū)籍，以及他的社交圈子的影響分不開(kāi)。伊拉斯謨不僅是一位宗教思想家，也是一位語(yǔ)言學(xué)家、考訂學(xué)家、教育學(xué)家，宗教思想貫穿于他的思想體系之中，對(duì)他的政治思想、教育思想都有影響，在他進(jìn)行圣經(jīng)的翻譯、考訂工作中，在他的政治思想以及他的教育著述中處處體現(xiàn)著他的宗教思想和宗教追求。伊拉斯謨的宗教思想不僅對(duì)他自己思想的發(fā)展產(chǎn)生了很大的影響，也對(duì)德國(guó)宗教改革和世界文化的發(fā)展產(chǎn)生了重大影響。【關(guān)鍵詞】伊拉斯謨基督教人文主義宗教改革2

簡(jiǎn)介：⑧分類(lèi)號(hào)LCS學(xué)校代碼10136學(xué)號(hào)201刪3委妻乏妻93萋內(nèi)黏民燕大學(xué)碩士學(xué)位論文伊兒汗國(guó)宗教問(wèn)題研究RESEARCHONILKHINIDRELIGIOUSISSUES申請(qǐng)人學(xué)科專業(yè)研究方向?qū)W位類(lèi)別指導(dǎo)教師張龍海世界史世界古代史學(xué)術(shù)學(xué)位田明教授論文提交日期二。一三年三月ABSTRACTT11E1．KHINIDSTATEWASANOUTCOMETHATTHETHREEMONGOLWESTERNCONQUESTSWHICHLASTEDFROMTWENTIESTOFIFTIESOFTHETHIRTEENTHCENTURY．ASARLALIENREGIME，ILKH豇FIDHADEXISTEDOVERONECENTURY,ITSFORMATION，DEVELOPMENTANDPERDITIONHADFARREACHINGEFFECTSONWESTASIA．111ISARTICLEWILLTAKEILKH砌DRELIGIONSISSUESASTHESUBJECTINVESTIGATED．DURINGMONGOLCONQUESTANDRULE，THEDEVELOPMENTOFRELIGIONSINWESTASIAWASDIFFERENTFROMFORMERTIMES，ANDPRESENTEDITSNEWFEATURES．TOSTARTWITH，MONGOLARRIVALBROUGHTNEWRELIGIONSELEMENTSTOWESTASIA．SHAMANISM，BUDDHISMETC．APPEAREDINTHISARE凋TWITHTHEIRFOLLOWERS．SECONDLY,OWINGTOMONGOLRELIGIOUSPOLICIESADJUSTEDCONSTANTLY,ILKH缸LIDRELIGIONSUNDERWENTTHEPROCESSOFEXISTEDTOGETHER,ROSEANDDECLINEDALTERNATELY,ANDALLWITHEREDAWAYBUTONEEXISTED．THIRDLY,MONGOLRELIGIOUSPOLICIESSHARPENEDTHEORIGINALRELIGIOUSCONTRADICTIONS，ANDINTENSIFIEDTHERELIGIONSCONFLICTS．ILKH五ILIDRELIGIONSPOLICIESTOOKONDISTINCTFLEXIBILITYANDPRACTICABILITY,THEIRFORMULATION,IMPLEMENTANDADJNSTMENTREFRACTEDTHECOMPREHENSIVEANDPROFOUNDRELIGIOUSVALUESOFMONGOLNLLERS．ONSPIRIT,CULTURE，POLITICS，DIPLOMACY,ANDSOCIALREFORMRELIGIONHAVEEFFECTSWHICHWERECOMPREHENDEDANDGRASPEDPROPERLYBYMONGOLRULERS，WHOSERELIGIONSATTITUDESANDPOLICIESJNSTRELATEDTOTHATCONSIDERATION．NLEFOUNDATIONOFMONGOLIANEMPIREPROVIDEDABROADSTAGEFORRELIGIONSPREADANDRELIGIONDEVELOPMENT，THERELIGIONSCOMMUNICATIONSAMONGCIVILIZATIONAREASACCELERATEDTHESPEEDOFHUMANHISTORYDEVELOPTOWORLDHISTORY．ILKHINIDMADENOMADICPEOPLESBLENDWITHAGRICULTURALPEOPLESONCEAGAININWESTASIA．AFTERMONGOLMILITARYCONQUEST，THEISLAMICAGRICULTURALCIVILIZATIONCONQUEREDMONGOLNOMADICCIVILIZATION．ASAKINDOFSOCIALORGANIZATIONANDSPIRITUALCULTURE，RELIGIONPLAYEDANIRREPLACEABLEROLEINTHATPROCESS．KEYWORDSMONGOLWESTERNCONQUESTS；云LKH6NIDRELIGIONDIRECTEDBYPROF．TIANLLLINGAPPIICANTFORMASTERDEGREEZHANGLONGHAIWORIDHISTORYCOLLEGEOFPOLITICSL，‘N～ANDHISTOTYINNERMONGOLIAUNK’ERSITYFORNATIONALITIES．‘RONGLIAOL

簡(jiǎn)介：湖南師范大學(xué)碩士學(xué)位論文休謨宗教觀探究姓名李嬌麗申請(qǐng)學(xué)位級(jí)別碩士專業(yè)外國(guó)哲學(xué)指導(dǎo)教師舒遠(yuǎn)招20090501ABSTRACTTHEORYOFRELIGIOUSCRITICISANIMPORTANTPARTOFHUME’SPHILOSOPHY．BASEDONTHEPOSITIONOFRADICALEMPIRICISM，HUMEHASGIVEDRADICALCRITICTOTHETHEORYOFPROOFFORVARIOUSRELIGIOUSTRADITIONS，BUTALSOTHEORIGINOFRELIGIONANDITSCHANGESINDEVELOPMENTBYADEEPANDTHOROUGHWAYFORANALYSISOFHUMANNATURE．ONTHEONEHAND，THEUSEOFTHETWOTHEORIESRADICALEMPIRICISMWEAPONSPSYCH0109YANDTHECONCEPTOFATOMICTHEORYANDHABITUALASSOCIATIONOFTHECAUSALRELATIONSHIP，THECRITIQUETHATHUME’STHEORYOFTRADITIONALRELIGIONSTOPROVE，ESPECIALLYTHEDESIGNOFDEISMPROVED，INTERMSOF109ICAREIMPECCABLE．THERESULTWASABANKRUPTTOTHETHERYWHICHTRYINGTOMARRIAGEREASONWITHTHETRADITIONALRELIGIOUSTHE0109Y0NTHEOTHERHAND，THEUSEOFTHEREALITYPRINCIPLEWHICHHUMANNATUREWITHTHEORIGINALFEELING，EMOTIONALFACTORSOFEMPIRICISM，HUMEGIVEDCOMPREHENSIVEANALYSISOFTHEORIGINSANDITSDEVELOPMENTOFCHANGEFORRELIGION，GIVINGPROFOUNDPERSPECTIVETOESSENCEANDTRUTHOFITSHUMANNATURE，WHICHWASHUME’SCRITIQUEOFRELIGIONINDEPTHANDEXPANDEDTHEFURTHERFACTPRACTICEOFCRITICISMWENTBYHUME’STHEORYOFRELIGIONFORITSCRITICISM．HUME’SRADICALCRITIQUEONRELIGION，ALMOSTDESTROYEDA11THEFOUNDATIONWHICHTHETRADITIONALRELIGIONSMAYRELYON，ANDGIVINGAFARREACHINGIMPACTONFUTUREGENERATIONS．HUME’STHEORYOFRELIGIOUSACCELERATEDTHEDEVELOPMENTOFTHEENLIGHTENMENT，ANDPROVIDEDAPOWERFULTHEORETICALPOWERFORTHESTRU991EFORFREEDOMANDDIGNITYOFMAN．HOWEVER，HUME’SWH01ETHEORYOFRELIGIOUSISIL

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