簡介：內(nèi)蒙古大學(xué)碩士學(xué)位論文試論佛教哲學(xué)與蘇軾姓名韓梅申請學(xué)位級別碩士專業(yè)中國古代文學(xué)宋元文學(xué)指導(dǎo)教師楊新民200263THEBASISOFMR．SUNCHANGWU’SEVIDENTIALLEARNINGISONTHERELATIONSHIPBETWEENSUSHIANDBUDDHISM．ITISBASEDONTHESTUDYANDTHOUGHTSOFTHEDHYANASECTANDHUAYANSECT，MR．FANGLITIAN’SSCIENTIFICRESEARCHMETHODSOFTHETHEORETICALSYSTEMOFBUDDHISTPHILOSOPHYINCLUDESONTOLOGY,METHODOLOGY,ANDTHETHEORYOFKNOWLEDGE．IDRAWTHECONCLUS．IONTHATTHEONTOLOGYOFBUDDHISMHADNOTINFLUENCEDSUSHI’SOUTLOOKONLIFEDEEPLYANDTHATCONFUCIAN’STHOUGHTSARETHEMAINORIGINOFSUSHI’STHOUGHTS，SOSUSHIWASNOTAPRACTICINGBUDDHIST．SUSHIWASDEEPLYINFLUENCEDBYBUDDHISTMETHODOLOGYANDTHEORYOFKNOWLEDGEFROMPHILOSOPHYOFBUDDHISM．THEVIEWOF‘YITIPINGDENG’，THEREFERENCEMETHODFOR“WUFENBIEXIN’’AND“WUFENGBIEZHI”．DIALECTICELEMENTSOF“BANRUOZHI”FROMTHEHUNYANGSECTWEREUSEDBYSUSHITOFEELPEACEFUL，TODISTRACTHIMDURINGTIMESOFHARDSHIPANDWHENHEWASPROMOTEDORDEMOTEDFROMHISPOSITIONS，HEALSOUSEDTHESEMETHODSTOHELPHIMESCAPETHEPAINDURINGHISJOURNEYWHENHEWASEXILED．2

簡介：獨創(chuàng)性聲明學(xué)位論文題目獨雄到盈摯墨竺灸丑主墊迭細本人提交的學(xué)位論文是在導(dǎo)師指導(dǎo)下進行的研究工作及取得的研究成果。論文中引用他人已經(jīng)發(fā)表或出版過的研究成果，文中已加了特別標(biāo)注。對本研究及學(xué)位論文撰寫曾做出貢獻的老師、朋友、同仁在文中作了明確說明并表示衷心感謝。學(xué)位論文作者乒11硼貓簽字日期∥護，五年牛月；。日學(xué)位論文版權(quán)使用授權(quán)書本學(xué)位論文作者完全了解西南大學(xué)有關(guān)保留、使用學(xué)位論文的規(guī)定，有權(quán)保留并向國家有關(guān)部門或機構(gòu)送交論文的復(fù)印件和磁盤，允許論文被查閱和借閱。本人授權(quán)西南大學(xué)研究生院籌可以將學(xué)位論文的全部或部分內(nèi)容編入有關(guān)數(shù)據(jù)庫進行檢索，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，本論文口不保密，口保密期限至年月止。導(dǎo)師簽名簽字日期．I一日刻調(diào)．峭，V，＼7冽蝴璽埤勘從者如能以、又期論日位字學(xué)套1F目錄摘要????????．????????．．???．IABSTRACL．???????????????????III文獻綜述?????．??????????．．???．．1導(dǎo)言????．．???????????????．．5第1章蒯因哲學(xué)的基本特征及其所受到的邏輯實證主義的影響????131．1卡爾納普的主要著述、其邏輯實證主義的基本特征及其所包含的實用主義因素????????????????????．．131．2蒯因的求學(xué)生涯、主要著述及其邏輯實用主義的基本特征???．．16第2章蒯因的本體論及其實用主義色彩??????????．．232．1蒯因的本體論承諾???????????????232．2蒯因本體論的相對性??????????????．272．3蒯因本體論的實用主義色彩????????????．30第3章蒯因的自然主義語言觀及其實用主義色彩????????333．1批判經(jīng)驗主義的兩個教條?????????????333．2蒯因的自然主義語言觀?????????????．．383．3蒯因自然主義語言觀的實用主義色彩?????????．．43S結(jié)語????????????????．一??．．45參考文獻?????．?????．????????．．47后記???．．????????????????．49在學(xué)期間所發(fā)表的文章???????????????．．51

簡介：浙江大學(xué)人文學(xué)院碩士學(xué)位論文試析廣松哲學(xué)的物象化及其擴展理論姓名田田申請學(xué)位級別碩士專業(yè)馬克思主義哲學(xué)指導(dǎo)教師黃愛華20090501浙江大學(xué)碩士學(xué)位論文淺析廣松哲學(xué)的物象化理論ABSTRACTHIROMATSUWATARU’CONTQEMPORARYJAPANRENOWNEDNEWMARXISMPHILOSOPHERANDTHOUGHTMASTER,HIROMATSUWATARUCOMPATIBLENEWSCICNFIIFICVIEW,CONTEMPORARYWESTPHILOSOPHYANDMARX’SCRITICALSPIRIT．HIROMATSU’SPHILOSOPHYHASTHERICHEASTERNCULTURECOLOR,TAKETHEMARXPHIILOSOPHYASTHELOGICALMIDDLEAXLE．RECEIVESTHECONTEMPORARYSCIENCEANDTHE踞STEMPHIILOSOPHYACHI．|EVEMENTBROADLY,ISSUCCESSFULMODELWHICHLINKSTHEMARXPHILOSOPHYANDTHECONTEMPORARYWESTPHILOSOPHICTHINKINGSRESEARCH．．HIROMATSU’SPHILOSOPHYSTHREEFOUNTAINHEADSARE“T11ENEWKANTSCHOOL【OFTHOUGHTASWELLASTHEPHENOMENOLOGY,MACH’SPHI．LOSOPHYASWELJIASTHEMODEMPHYSICSANDMARXISTPHILOSOPHY,FROMTHISCONSTRUCTTHEHIROMATSFF’SPHILOSOPHYBASICBONETHREEBIGPROPSAREASTHEEPISTEMOLOGY‘THEFOURLIMBSSTRUCTURECONNECTION’ASWETIAS“INTERACTIVEINDEPENDENTTHEORY”．‘THEWORLDPICTUREOFTHINS”O(jiān)R‘THERELATIONALPRINCIPLE?！疉NDTAKESTHEIDEOLOGYCRITIQUEASTHEONTOLOGY‘THETHEORYOFREIFICATION“’．THETHEORYOFREIFICATIONDISCUSSESISAPARTWHICHINHIROMATSU’SPHILOSOPHYISCHAMCTERISTIC，HEHASCARRIEDONTHETHEORYOFREIFIICATIONTHEEXPANSION,ANYISREGARDEDASTHEMAINBODYORTHEOBJECTSUBSTANTIALIZAFIONISONEKIND‘REGARDSASTHERELATIOMTHE‘THING’’’‘‘ASREIFICATIONBYMISTAKE’’．TILJISARTICLEINTHEANALYSISWILLTAKETHEHIROMATSU’SPHIILOSOPHYFOUNTAINHEADTHEPHENOMENOLOGYANDINTHEMODEMPHYSICSFOUNDATION,CONTINUESTODISCUSSHIROMATSUWATARUTHOROUGHLYTOTHETHEORYOFREIFICATIONUNDERSTANDINGANDTHEEXPANSION．KEYWORDSHIROMATSFF’SPHILOSOPHY；REIFICATION；THEWORLDPICTUREOFTHING；THERELATIONALPRINCIPLEIII

簡介：分類號密級單位代碼盟學(xué)號2Q塑墊塑西北大學(xué)碩士學(xué)位論文題目達逾董韭塹盟苤絲塹堂墾墊作者堂墨鹽指導(dǎo)教師堡蕉鋈專業(yè)技術(shù)職務(wù)墊撞學(xué)科專業(yè)童口塞F主圄墨壑囊答辯日期I生I旦學(xué)位授予日期二OO六年五月ABSTRACTDONGZHONGSHULIVEDINTHETHREEDYNASTIESOF、VEⅡ．JINGANDWUEMPEROR．GENERALUNITARYPOLITICALSYSTERNOFAUTOCRATICMONARCHTENDEDTOMATURE．THESCHELASTICIDEASREVEREDCONFUCIANISMINSTEADOFRATHERFIBERALANDOPENSITUATIONINTHEEAILYOFHANEMPIRE．ONLHECO．OPERATIONBETWEENTHEDOCTRINEOFCONFUCIANISMANDTHEANTUALPOLITICALPOWERINFLUENCE．DONGZHUNGSHUPARTLYPERSISTEDINTHEUNITY．HEEXPOUNDEDANDPROVEDTHERATIONALIZATIONOFGENERALUNITARYPOLITICALSYSTEMOFAUTOCRATICMONARCHBYTHEDOCTRINEOFCONFUCIANISM．HERELATIVELYMUCHSTUCKTOTHEANTUGONISFICRELATIONS．HECRITICIZEDTHEANTUALSOCIALPOLITICSBYTHEDOCTRINEOFCONFUCIANISM．HERELATIVELYMUCHCONSISTEDINTHEINDEPENDENTCHARACTEROFTHEDOCTRINEOFCONFUCIANISMANDHISOWNPERSONALITY．THEIDEAONTIANANDMANOFDONGZHUNGSHUINHERITSTHEIDEAONGOD’SWILLINSHENGCHOUDYNASTYANDTHECOHERENCEOFTIANANDMANTHATCONFUCIUSANDMENCIUSARECONVINCEDO￡INTHEDAYSOFSHANGCHOUDYNASTY,TIANISASUPREMEGODTHATHASFEELINGS．ONLYTHEEMPERORCANCORFOTLONICATEWITHIT。WHICHISTHEBUDOF”DIVINERIGHTOFKINGS”．INORDERTOPROVETHEPARAMOUNTAUTHORITYOFTHEEMPEROR,DONGZHONGSHUDRAWSONTHEIDEA．INADDITION，”NATURALLAWISFOREVER”HASCOMEINTOBEINGINTHEPEDODOFSHANGCHOUDYNASTY．11璩IDEAHASPROFOUNDMEANINGBCCANSEONLYINEVITABLETIANISTHEULTIMATEMORELORIGJN．CONFUCIUSSCARCELYDISCUSSES節(jié)AN．ALTHOUGHHEHOLDS1“IANINGREATREVERENCE，HECOMPREHENDSTHERELATIONHETWEEN“11ANANDMANFROMTHEHUMANBEING．HETHINKSTHATTHEHUMANBEINGCAN”KNOWGODSWILL”BYENHANCINGMORALCULTURE．”BENEVOLENCE。ISTHECOREOFMENCINSPOLITICALTHOUGHT．HEINHERITSANDDEVELOPSCONFUCIUS”NEISHENG”THOUGHT．THECOHERENCEOFTIALLANDMALLOFMENCIUSEMBODIESINTHELIFEPHILOSOPHYANDMORALCULTURE．HEALSOADMITSTHATTHEEMPERORSPOWERCOMESFROMTINN，BUTINFACTHEISINCLINEDTOCONNECTTHELEGITIMACYOF也EEMPERORSPOWER謝THULEEMPERORSVIRTUE．MENCIUSADMITSTHEEXISTENCEOFINEVITABLETIALLANDFORTHEFIRSTTIMEGIVESITADEFINITIONINTHEHISTORYOFCHINESETHOUGHT．FINALLY,DUNGZHONGSHUINTERJECTSYINYANGANDFIVEELEMENTSTHOUGHT．THROU91LITHECONNECTSTHENATURALLAW耐THTHEHUMANAFFAIRS．DONGZHONGSHUCONSTRUCTEDTHEIDEOLOGICALSYSTEMOFTHEHEAVEN．THEHEAVENOFDONGZHONGSHUWASTHEUNITYOFPEMONALGODANDNATURAL．PERSONALGODHADITSWILLANDGOALWHILENATURALHADNT．PERSONALGODDOMINATEDNATURAL．NATURALEXPRE,∞EDTHEWILLANDGOALOFPERSONALGOD，THATIS，WITHOUTINNERGOALBUTWITHOUTERGOAL．PERSONALGODHADMOMLREASON。SONATUREWHICHWASDOMINATEDBYPERSONALGOD．HAD日SOMOTALREASON．MORALREASONISESSENTIALCHARACTERISTICOFTHEM．NMFUNDAMENTALGOALFORDONGZHONGSHUTOCONSTRUCTTHEPHILOSOPHYOFTHEHEAVERTWASTOFORMTHEHOLYGROUNDSFORTHEDOCTRINEOFCONFUCIANISM，THATIS，THEDOCFFINEOFMAN，INORDERTOENSURETHEREALIZATIONOFTHEDOCTRINEOFCONFUCIANISM．DONGZHONGSHUHELDTHATTBEHEAVENANDMARLWUREOFTHESAMEKIODANDRESPONSEDEACHOTHER．THEHEAVENANDMANOFTHESAMEKINDRESPONSINGEACHOTHERWASTHEBASICPRINCIPLEOFDONGZHONGSHU’SPHILOSOPHYOFTHEHEAVEN．ATFIRST，THEHEAVENANDMANOFTHESAMEKINDRESPONSEDEACHOTHER,SOTHEHEAVERTANDMANREACTED，TOO．HECONSTRUCTEDTHETHEORIESOFGOODANDBADFIGURESFROMTHEHEAVEN．SECOND。THEHEAVENANDMANOFTHESAMEKINDRESPONSEDEACH0THER,SOTHEYCOULDANALOGIZC．THEREFORE．THEDOCTRINEOF山EHEAVERANALOGLZEDTOTHATOFMANANDWASTHEETERNALGROUNDSOFTHATOFMALL．DONGZHONGSHUTHOUGHTTHATTHEKERNELOFTHEDOCTRINEOFTHEHEAVENWASYINANDYANGANDTHEFIVEELEMENTS．THEDOCTRINEOFTHEHEAVENABOUTYINANDYANGANDTHEFIVEELEMENTSWERETHEGROUNDSLL

簡介：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)下獨立進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，不包含任何其他個人或集體己經(jīng)發(fā)表或撰寫過的科研成果。對本文的研究成果做出重要貢獻的個人和集體，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)。論文作者簽名婢日期掃魚巴盟中文摘要長期以來，漢代哲學(xué)總是倍受歧視，本文以董仲舒為例，通過介紹其哲學(xué)中天的概念對王權(quán)制約的問題，能對漢代哲學(xué)有同情的理解。秦漢統(tǒng)一以后，在政治上限制王權(quán)的問題就顯得特別突出。董仲舒總結(jié)先秦以來各種理論的得失及其在現(xiàn)實中的成敗，完成了天統(tǒng)攝下的以儒家思想為內(nèi)核的理論，由“天”來履行對王權(quán)的制約。君如果有道，則得天命而王，繼而承擔(dān)起“天”所賦予的使命，視天行事，以仁政治天下。如果做不到這一點，有悖于道，“天“會出災(zāi)異以警誡之，君主若對“天’’的告誡無動于衷，一再違道，直至“大無道”，天命就會發(fā)生轉(zhuǎn)移，另有有道之人便承天命為新王。天的概念的建立是基于理性的思考，背后所隱藏的天道，以儒家思想為主，同時吸收融合了先秦各家學(xué)說，其中既有先哲對生活經(jīng)驗的總結(jié)，又有理性的思考，合理性的成分居多，所以總不乏儒者忠誠衛(wèi)道，在輿論和行動上給皇帝加上約束。“天”的觀念日益深入社會生活的各個層面，形成儒家傳統(tǒng)之后，對王權(quán)的限制就更為明顯。“受天命而王“也從內(nèi)部給皇帝限制，使其有向道的趨向。即便如此，“天”仍然不是實在的制約主體，也沒有職能部門，是否能發(fā)揮作用，最終還有相信的問題；盡管天道、儒道都有具體內(nèi)容，還是不能完全彌補“天”在行使這一職能上的缺陷，所以它對王權(quán)的制約是虛位的。’關(guān)鍵詞董仲舒；天；王權(quán)；虛位制約；儒學(xué)；道

簡介：上海師范大學(xué)碩士學(xué)位論文中文摘要論文題目試論唯識學(xué)在梁漱溟文化哲學(xué)中的應(yīng)用學(xué)科專業(yè)中國哲學(xué)學(xué)位申請人龔兵指導(dǎo)教師姓名茍小泉中文摘要梁漱溟是近代著名的哲學(xué)家，他的成名作東西文化及其哲學(xué)對于文化問題的考察影響深遠，實羹羹I霎簍落囂霾霧蓁群垂薹；蓊羹薹震矍熏髂蘸簍霧簍撼囂，霧鏨嶷蓁鋈翅羹霸鬻型強囊霜黼；蓁囂霧囂鷲蓁磊翡毯螫孬漾一髫重落；霞強贍燮一氟翼簍蓁鞭簍I餐魏塑霧囊麓冀霧霎鬻贛登羹；幕墓囂弱囂稚霾囂墓麴槲。癸簍辮霆瓣嚼裁簍薷彈藩籀霪鬟塞霧囂壁一磊巍；勢攏霞餮臻隧鬣弦鋈藕蕊蕊鐾慧鬻蓬鏨翥耋霧DISSEMINATION，ANDTHEMAJORITYOFTOURISTSOBTAINRELEVANTTRAVELINFORMATIONTHROUGHTHENETWORK．INDUSTRIALTOURISMASANEWTYPEOFSPECIALTOURISMACTIVITIESISMOREANDMOREFAVOREDBYTOURISTS，ANDTOURISTSCANLEARNGRADUALLYABOUT上海師范大學(xué)碩士學(xué)位論文目錄目錄中文摘要???????????????????????????????????IABSTRACT????????????????????????????????????????????II引言???????????????????????????????????????????????．1第一章近代應(yīng)用唯識學(xué)思潮的出現(xiàn)???????????????????????5第一節(jié)近代唯識學(xué)的復(fù)興?????????????????????????5第二節(jié)近代應(yīng)用唯識學(xué)思潮的出現(xiàn)????????????????????一6第二章梁漱溟文化哲學(xué)的主要內(nèi)容???????????????????????9第一節(jié)梁漱溟文化哲學(xué)提出的時代背景??????????????????．．9第二節(jié)梁漱溟文化哲學(xué)的主要內(nèi)容????????????????????10第三章唯識學(xué)在梁漱溟文化哲學(xué)中的應(yīng)用???????????????????12第一節(jié)唯識學(xué)“第七識”學(xué)說與文化三路向說???????????????12第二節(jié)唯識學(xué)的“三量”認識方法與中西印三種哲學(xué)精神??????????14第三節(jié)用唯識學(xué)評判西方形而上學(xué)????????????????????20第四節(jié)用唯識學(xué)詮釋直覺主義儒學(xué)????????????????????24第五節(jié)唯識學(xué)“熏習(xí)”說與再創(chuàng)講學(xué)之風(fēng)?????????????????．．27第四章梁漱溟應(yīng)用唯識學(xué)于文化哲學(xué)的時代回應(yīng)及其意義????????????．．32第一節(jié)梁漱溟應(yīng)用唯識學(xué)于文化哲學(xué)的時代回應(yīng)??????????????32第二節(jié)梁漱溟應(yīng)用唯識學(xué)于文化哲學(xué)的意義????????????????34結(jié)語??????????????????????????????????????????????．．38參考文獻??????????????????????????????????41致謝???????????????????????????????????????????????．44

簡介：廈門大學(xué)碩士學(xué)位論文試論張栻與朱熹哲學(xué)思想之歧見姓名徐斌成申請學(xué)位級別碩士專業(yè)專門史指導(dǎo)教師張和平20080501ATRYONDIFFERENTPHILOSOPHYTHOUGHTBETWEENZHANGSHIANDZHUXIABSTRACTADOPTINGTHECOMPARATIVEHISTORYRESEARCHMETHOD，THEDISSERTATIONRESEARCHESINTOTHEPHILOSOPHYIDEOLOGICALDIFFERENCESBETWEENZHUXIANDZHANGSHIMAINLYFROMASPECTOFONTOLOGY,ZHONGHEISSUE，ANDTHETHEORYOFJEN，F(xiàn)ROMWHICHWECANSEETHEEXCHANGEANDINTEGRATIONOFTWOMEN。STHOUGHTS，CHAPTER1INTRODUCTIONTHISCHAPTERSHOWSTHEORIGINSOFTHEPAPERTOPICWRITING,WITHABRIEFREVIEWOFTHEPREVIOUSSTUDYONTHISSUBJECT．BESIDES，THEMETHODSOFPAPERWITTINGANDTHERESOURCESCOLLECTINGANDARRANGEMENTAREINCLUDED．CHAPTERIITHEDIFFERENCESINONTOLOGYTHISCHAPTERTAKESZHANGSHI嬲THECENTEROFTHEDIFFERENTUNDERSTANDINGONTHETOPICOFTAIJIMOVEORNOTANDTAOQIWHICHISFIRST，ASWELLASINTRODUCESTHEDIFFERENTINTERPRETATIONOFLI，XIN，NATUREANDTHEIRRELATIONSHIPFROMNATURALLAWTOHUMANITY．SPECIALEMPHASISPOINTISJUSTLAIDONTAIJI，NATUREANDLI，BUTXINISTHERADICALDISAGREEMENT．CHAPTERLLLTHEDEBATEOBZHONGHEISSUETHISCHAPTERREVOLVESAROUNDZHUXITOANALYZETHEDIFFERENTOPINIONSONTOPICSOF”HASNOTSENTANDHASSENT”ANDTHETHEORYOFINTROSPECTION．INTHEEND，THEREISLITTLEAGREEMENTASTOTHELATTER,BUTTHEFORMERISALIKE．CHAPTERLVTHEDISPUTEABOUTTHETHEORYOFJENTIFFSCHAPTERINVESTIGATESTHEDIFFERENTATTITUDESWITHREGARDTONOTONLYTHECONNOTATIONANDEXTENSIONOFJENBUTALSOTHEWAYTOGETJENFROMTWOMEN’SINTERACTION．FINALLY,ⅡLEYHAVETHECOMMONVIEWSTOTHEGREATESTEXTENTBYDISPUTING．CHAPTERVCONCLUSIONTHEMAINCONTENTOFPHILOSOPHYIDEOLOGICALDIFFERENCESBETWEENZHUXIANDZHANGSHIISSUMMEDUPINTHISCHAPTERWITHABRIEFEXPLANATIONOFTHISVARIATION．ANDITCONCLUDESTHATTHEIDENTICALIDEAISMORETHANTHEDIVERSE．THEPURPOSEOFDISTINGUISHINGTHETWO’STHOUGHTSISTOMANIFESTTHEVITALITYOFKNOWLEDGEOFTHEROAD．KEYWORDZHUXI；ZHANGSHI；IDEOLOGICALDIFFERENCE

簡介：湘潭大學(xué)碩士學(xué)位論文試論現(xiàn)代西方哲學(xué)的三大批判姓名胡菊香申請學(xué)位級別碩士專業(yè)外國哲學(xué)指導(dǎo)教師高捍東20010401ABSTRACTTHEDEVELOPMENTOFTHEMODEMWESTEMPHILOSOPHYISCALLEDTOLETAHUNDREDFLOWERSBLOSSOMANDAHUNDREDSCHOOLSOFTHOUGHTCONTEND．ALLKINDSOFSCHOOLSOFTHOUGHTEMERGEINANENDLESSSTREAMANDYOUMAYFEELDAZZLEDANDTHEEYECAN’TTAKEITALLIN．BUT，ATTHEBACKOFTHEPHILOSOPHYTHEORYWHICHISSEEMINGLYNOTINFORM，WECANSTILLCATCHITSRELATIVELYSTABLEGENERALITY．THEREFORE，THROUGHTHISARTICLETOLOOKCLOSELYATANDPONDEROVERTHELATEONEHUNDREDYEAR’SDEVELOPMENTOFMODEMWESTERNPHILOSOPHY,ITHINK，DURINGITSDEVELOPINGPERIODTHEMODEMWESTERNPHILOSOPHYFORMSSOMECOMMONCHARACTERS，WHILEMOSTOBVIOUSOFALLISITGOESTHROUGHTHREEKINDSOFTHEORYTHEMES，THATISTOSAY,THETHREEKINDSOFCRITICISMSOFMODEMWESTERNPHILOSOPHYOVERTRADITIONALPHILOSOPHY．FIRST，INRESPECTOFONTOLOGYITISTHESUBSTANCISM’SCRITICISMTHEYREFUNDEDORREBUILTTHESPLENDIDSTATUSFORPHILOSOPHYBYENDINGTHETRADITIONALMETAPHYSICS．SECONDLY,INRESPECTOFEPISTEMOLOGYITISTHERATIONALISM’SCRITICISMTHEYRESCUEDTHECRISISOFHUMANBEINGBYDENYINGTHEMAINBODY．THIRDLY,INRESPECTOFMETHODOLOGY,ITISTHESCIENTISM’SCRITICISMTHEYMETHODOLOGYGETREADYFORTHEPHILOSOPHYWHICHISMIXEDWITHSUBJECTANDOBJECT’SNOTESONPOETRYBYCRITICIZINGTHEMODEOFTHINKINGWHICHSEPARATETHESUBJECTANDOBJECT．ALTHOUGH，THETHREEKINDSOFCRITICISMSAPPEARASTHEYDENYANDREBELTHETRADITIONALPHILOSOPHYINPOINTOFTHEORYFORM，THEYARESTILLTHETIMES’OUTCOMESANDTHEINHERITANDDEVELOPMENTWHICHISTHENEWPHILOSOPHYCRITICIZINGTHEOLDONEUNDERTHEGIVENHISTORYCONDITIONIFYOUGETTOTHEBOTTOMOFTHEM．THEREFORE，ITISNOTONLYHISTORICAL，ITALSOCANINSPIRETHEREALISTICSOCIETY．【KEYWORDS】MODEMPHILOSOPHYOFWESTTHREEKINDSOFCRITICISMSSUBSTANCISMRATIONALISMSCIENTISM．

簡介：浙江大學(xué)碩士學(xué)位論文論道家道教生態(tài)倫理思想對當(dāng)代生態(tài)哲學(xué)的啟示姓名曹仁海申請學(xué)位級別碩士專業(yè)中國哲學(xué)指導(dǎo)教師孔令宏20070501ABSTRACTTHEINTERNALCAUSEOFECOLOCALCRISISISATTRIBUTEDAFAULTTOTHEWESTERNSCIENTIFIQPARADIGMOFSUBJECTOBJECTDEPARTANDTHEINSTRUMENTALVALUEOFCONTROLLINGNATURE．THISPAPERELUCIDATESTHATTAOISTSANDTAOISM’SECOLOGICALWISDOMCANELIMINATETHEMETAPHYSICALOBSTACLEOFWESTERNANTHROPOCENTRISWHICHCOMPARTSMANANDNATURE．THROUGHDIGGINGINTHEABUNDANTTHINKINGSOFTAOISTSANDTAOISM’SECOETHICS．THISPAPERTRIESTOSTARTWITHTHREEACADEMICELEMENTSHEAVENANDMANUNITEONE，“HEAVENISFATHER,EACHISMOTHER”、RESPECTNATURE，DOCTRINE。LAWNATURE、HAVINGNOEFFORTANDFOURPRACTICALELEMENTSDAOEMPHASIZINGLIFE、GIVINGMERCYTOEVERYTHING,CONTENTWITHONE’SLOT，RETURNTOTHEORIGINALPURITYANDSIMPLICITY,DEPENDINGONEACHOTHERFORSURVIVAL、BEBENEFICIALTOSOCIALANDSAVINGLIVES,POPULATIONCONSERVATIONANDAGAINSTWAR,COMBINESTHETHREEACADEMICELEMENTSANDFOURPRACTICALELEMENTSWITHECOLOGICALBEAUTY,ANDTHENVIASTHESYSTEMATIZATIONANDPHILOSOPHICALANALYSISOFTHETHINKINGSOFTAOISTSANDTAOISMSECOETHICS，THISPAPERGETSAPARADIGMOFTAOISTSANDTAOISM’SECO’ETHICSWHICHISSOSINITIC．THROUGHOPTIMIZINGTHISPARADIGM，THISPAPERNOTONLYMINUTELYEXPLAINSTHEINSPIRATIONWHICHTHETHINKINGSOFTAOISTSANDTAOISM’SECOETHICSDELIVERT0MODEMECOPHILOSOPHY,BUTALSOGETSANEWTHEORYGROWINGPOINTOFMODEMECOPHILOSOPHY．KEYWORDSTAOISTSTAOISMECOPHILOSOPHYINSPIRATION

簡介：湖南師范大學(xué)碩士學(xué)位論文論費爾巴哈的感性哲學(xué)姓名楊月如申請學(xué)位級別碩士專業(yè)外國哲學(xué)指導(dǎo)教師舒遠招20030401ABSTRACT，卜EUERBACH’STHEORYOFSENSIBILITYISANEWPHILOSOPHYTHAT1SCONSTRUCTEDAGAINSTHEGEL’SSPECULATIVEMETADHVSICS．№UERBACHREPLACESHEGEL’SABSOLUTESPIRITWITHSENSIBLEHUMANANDNATURE，ANDUSESTHEMETHODOFSENSIBLEINTUITIONAGAINSTH89EL’。METHODOFABSTRACTSPECULATION．THEREISANABUNDANTMODERNMEANLNGINFEUERBACH’SPHILOSOPHYTHATCONCERNSABOUTTHEREALINDIVIDUAL’SSENSIBLEDESIREINITSORIENTATIONOFVALUEANDEMPHASIZESONSENSIBLEEXPERIENCEINITSDIRECTIONOFTHOUGHT．THISARTICLE，THROUGHFEUERBACH，SORIGINALW。RK．TRIESTOEXPOUNDTHESTARTINGPOINTANDTHECONTENTOFPHILOSOPHYOFSENSIBILITY，REVEALITSINNERDEFECTSANDMODERNMEANLNG，RESPONSESOMEARGUMENTSTHATUNDERESTIMATEITSMODERNVALUES．．THEREAREFOURPARTSINTHISARTICLE．PARTIINTRODUCETHEFEUERBACH’SCRITICISMOFHEGEL’SPHILOSOPHY，NAMELY，WHICHISTHEREDUCTIONOFHEGEL’SABSOLUTESPIRIT，THECRITICISMOFCHARACTEROFTHEOLOGYINHEGEL’SPHILOSOPHYANDTHEEXDOSUREOFRESOURCEOFHEGEL’SMETHODOFABSTRACTSPECULATION．PARTIIEXPOUNDSTHEMAINCONTENTOFPHILOSOPHVOFSENSIBILITY，WHICHISSCIENCEOFNATURE，ANTHROPOLOGYANDTHEIRROLATION，ANDPOINTSOUTTERSELYTHEPRINCIPLEANDGROUNDOFANTHROPOLOGYTHATISONTHEBASEOFHUMANBODYASFEUERBACHGIVESPROMINENCETOHUMAN’SSENSIBLEDESIREINTHEFIELDOFWILLANDSENTIMENT，UNDERLINESTHEULTIMATEPOSITIONOFTHESENSEINTHEFIELDOFKNOWLEDGE．PARTIIIPRINCIPALLYEVALUATETHEDEFECTSOFFEUERBACH，SPHILOSOPHYINCLUDINGTHEUNDUESENSUALISMWHICHRESULTSINDO。RGRASPINGTHEGENERALESSENCEOFTHINGSANDTHERATIONALESSENCEOFSENSIBLEHUMAN，LACKOFSUBJECTIVEACTIVITYONHUMANANDTHE11

簡介：‘分類號PW／密級錨單位代碼10422學(xué)號加㈦39LO⑧∥菇辦謄碩士學(xué)．位論文論文題目泡污面蝤襄之穩(wěn)特待‘嘲薅均隊訛均一舷川1哆服如／舭礎(chǔ)3胸腳勺作者姓名店獄學(xué)院名稱業(yè)L盔查堂逝2專業(yè)名指導(dǎo)教合作導(dǎo)稱燮堡壘師壁絲邀師列辦年珀咖山東大學(xué)碩士學(xué)位論文‘目錄中文摘要?????????????????????????????????．．IABSTRACT．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．??．．．II一。、緒{侖?????????????????????????????????????????????．2一論文選題的背景?????????????????????????21、時代背景之現(xiàn)代性的陣痛?????????????????22、思想背景之人文學(xué)的崛起????????????．?????．93、崛起與陣痛中詩歌的回應(yīng)一種詩意的救贖?????????13二研究的內(nèi)容及意義???????????????????????．22L、奧克肖特的詩歌召喚??????????????????????222、研究意義??????????????????????一30三奧克肖特詩歌思想的國內(nèi)外研究現(xiàn)狀述評??????????33L、關(guān)于詩歌之音的主題?????????????????．．352、關(guān)于奧克肖特詩歌哲學(xué)中的審美經(jīng)驗?????????????373、關(guān)于奧克肖特的詩意性道德圖景??????????????38四研究目標(biāo)及其限度????????????????????????411、研究的目標(biāo)??????????????????????????．412、研究的限度?????????????????????．．43五研究的方法與邏輯框架??????????????????．．461、人文學(xué)哲學(xué)背景下解釋學(xué)的研究方法?????????????462、框架思路概要?????????????????????49二、性靈哲學(xué)奧克肖特詩性哲學(xué)的隱微部分???????????????．52一奧克肖特詩意性靈哲學(xué)的思想淵源??????????????531、本體論上的精神普遍性淵源????????????????．．532、’認識論上的經(jīng)驗總體性淵源????????????????．．563、方法論上的審美自足性淵源?????????????????一60二奧克肖特“實體”探求中的詩歌造詣?????????????641、性靈虛無催生出“實體”的渴求????????????????642、詩人、詩歌與詩歌的傾聽者????????????????66三從“性靈”向“政治”的詩意衍伸???????????????681、“性靈”背負下“古典”的政治意蘊??????????????692、牽連著實體的“社會”與“國家”??????????????73三、政治哲學(xué)奧克肖特詩性哲學(xué)的顯白部分???????????????80引一～種自足的政治哲學(xué)?????????????????????．80引二被遺忘的解鎖之匙“想象”???????????????82一詩歌奧克肖特政治哲學(xué)的個體之維?????????????881、作為一種遐想活動的“詩歌”???????????????892、詩人一公民通達自由的審美自我立法????????????93二會話奧克肖特政治哲學(xué)的集體之維?????????????961、作為一種游戲活動的“會話”????????????????972、利維坦一國家通達自由的審美自我立法??????????103三神話奧克肖特政治哲學(xué)的文明之維????????????一1091、作為一種在夢活動的“神話”????????????????1102、上帝一生活通達自由的審美自我立法????????????115

簡介：湘潭大學(xué)碩士學(xué)位論文證實主義經(jīng)濟學(xué)方法論的哲學(xué)思考姓名梁利民申請學(xué)位級別碩士專業(yè)馬克思主義哲學(xué)指導(dǎo)教師張建民20070501IIABSTRACTTHESCIENTIFICPHILOSOPHYHASPROFOUNDANDIMPORTANTINFLUENCEONTHEWESTERNECONOMICMETHODOLOGYTHEDISCUSSIONOFTHEMETHODOLOGYOFECONOMICSINTHISPAPERISTHEUSAGEOFSCIENTIFICPHILOSOPHYINTHEECONOMICS,ANDPOSITIVISMISTHETYPICALFORMOFTHESCIENTIFICPHILOSOPHY,BECOMINGTHEPHILOSOPHICALFOUNDATIONOFTHEVERIFICATIONISM’SECONOMICMETHODOLOGYDOUBTLESSLYTHEPOSITIVISTTHOUGHTTHEPHILOSOPHYSHOULDBELIMITEDTOEXPERIENCE,SHOULDABANDON“METAPHYSICS“,THEEMPIRICALCONFIRMATIONOFKNOWLEDGESHOULDBETHEEPISTEMOLOGICALCENTRALPROBLEM,SHOULDCONCENTRATEONTHEEMPIRICALREVIVIFICATIONOFTHETHEORYITSTHEORIESANDMETHODSHADGREATLYINFLUENCEDONTHEVERIFICATIONISM’SECONOMICMETHODOLOGY,THENPROMOTEDTHEDEVELOPMENTOFTHESYMBOLICECONOMICSANDTHEECONOMETRICS,ANDALSOCAUSEDTHELOSSOFTHEECONOMICHUMANISTICSPIRITFROMJOHNMILL,CAIRNES,KEYNESTOROBBINS,THEVERIFICATIONISM’SECONOMICMETHODOLOGYHADWALKEDTHROUGHTHEGLORIOUSPROCESS,ANDTHEYHADEXPATIATEDONTHEVERIFICATIONISM’SECONOMICMETHODOLOGYELABORATELYWELLINTHISPROCESS,“THEPROBLEMOFMILL“WASALWAYSANOBSTACLETHATCOULDN’TBESURMOUNTEDTOTHEVERIFICATIONISM’SECONOMICMETHODOLOGYTHEEMPIRICALFACTDIDNTMATCHWITHTHEECONOMICTHEORYOBVIOUSLY,ANDTHEDIFFICULTYWHICHTHEECONOMICTHEORYWASVERIFIEDHADBROUGHTTHEVERIFICATIONISM’SECONOMICMETHODOLOGYANUNPRECEDENTEDCHALLENGETHEVERIFICATIONISM’SECONOMICMETHODOLOGYISNTTODOAJUDGMENTTOTHEMISTAKEORCORRECTNESSOFTHETHEORY,BUTTOLOOKFORTHESCOPEANDBOUNDARYFORTHEUSAGEOFTHEORYSPEAKINGFROMTHEESSENCE,ITISAKINDOFDEFENSIVEMETHODTHATPUTSIMPORTANCEONTHEEXPLANATORYFUNCTIONOFTHEECONOMICTHEORY,BUTNEGLECTSITSESTIMATIVEFUNCTION“THEPROBLEMOFHUME“MADETHERATIONALITYOFTHEINDUCTIVEMETHODOPPUGNED,THEFOUNDATIONOFTHECREDIBLEKNOWLEDGEAGITATED“THEHAYCUTTEROFHUME“MADETHEVERIFICATIONISM’SECONOMICMETHODOLOGYKEEPOFFTHEETHICALVALUE’SJUDGMENTMOREANDMORE,ANDTHEECONOMICSLACKHUMANISTICCONCERNTHEPRINCIPLEOFVERIFICATIONHADLIMITATIONSANDTHELOGICMISTAKETOOTHEABOVEREASONSMADETHECOMPLETEVERIFICATIONOFTHEECONOMICTHEORYTOBEADREAMASTHEFALSIFICATIONISMAPPEARED,THECOMEDOWNOFTHEVERIFICATIONISM’SECONOMICMETHODOLOGYWASALREADYANIRRESISTIBLETRENDINFACT,ASLONGASWEBRINGINMARXSSTANDPOINTOFPRACTICE,THEABOVEPROBLEMSCANBERESOLVEDSATISFACTORILYPRACTICEHASTHEFIRSTHANDADVANTAGEOFREALITYANDTHEDIALECTICALCHARACTER,WHICHMAKEVERIFICATIONISM’SECONOMICMETHODOLOGYACQUIRETHENEWANGLEOFVIEW,THECONFIRMATIONOFTHEECONOMICTHEORYHASTHENEWCONTENT

簡介：安徽大學(xué)碩士學(xué)位論文論西塞羅的政治哲學(xué)姓名謝敏芳申請學(xué)位級別碩士專業(yè)外國哲學(xué)指導(dǎo)教師陳義平20070501一部分中，首先通過對古希臘城邦時期柏拉圖、亞里士多德的“公民”理論的論述來探討從古希臘到羅馬共和時期，“公民”概念的演變情況。其次從羅馬共和時期公民與國家的關(guān)系現(xiàn)狀分析當(dāng)時公民政治哲學(xué)的特點，認為這時期的公民政治蘊含著個人自由主義的萌芽。最后分析了西塞羅對公民政治現(xiàn)狀的批判，尤其是對伊壁鳩魯學(xué)派輕視政治生活的批判。在第二部分中，從自由和平等的角度對西塞羅公民政治所體現(xiàn)的價值思想進行探討。首先分析了公民權(quán)利意識的發(fā)展以及西塞羅對公民權(quán)利的認識；其次探討了西塞羅關(guān)于公民自由權(quán)利在政治實踐中的表現(xiàn)政治自由；最后分析了西塞羅的等級平等觀。第三部分從公民與國家的關(guān)系對西塞羅的公民政治和共和政治進行剖析。文章論述了西塞羅對古羅馬共和現(xiàn)狀的分析，認為公民與國家關(guān)系的變化是導(dǎo)致羅馬共和走向衰亡的一個重要原因，而且他還指出公民政治價值的實現(xiàn)離不開共和政治的支持，具體表現(xiàn)為公民對國家的絕對服從，公民權(quán)利與義務(wù)的相互制約。第四章“西塞羅政治哲學(xué)對后世的影響”，分為兩部分。在第一部分中主要探討羅馬從共和走向帝制的原因，認為公民與國家關(guān)系的惡化，以及自然法思想的演變是導(dǎo)致羅馬從共和走向衰亡的重要原因。在第二部分主要論述了西塞羅以及他的政治哲學(xué)對后世的影響和貢獻。關(guān)鍵詞西塞羅；共和政治；公民政治；政治哲學(xué)

簡介：大連理工大學(xué)碩士學(xué)位論文論高清海的哲學(xué)觀姓名韓淑輝申請學(xué)位級別碩士專業(yè)馬克思主義哲學(xué)指導(dǎo)教師洪曉楠20070601論高清海的哲學(xué)觀ONGAOQINGHAI’SVIEWOFPHILOSOPHYABSTRACTPROFESSORGAOQINGHAIISRECO腳IZCDASONEOFTHEMOSTANDINFLUENTIALPHILOSOPHERSSINCE80THOF20CENTURYINCHINAPHILOSOPHYGROUP．HEISOLLEOFTHEMOSTPOWERFULPROPELLANTSOFMARXISTPHILOSOPHYINNOVATIONANDCONCEPTTRANSFORMATION．THEPHILOSOPHYSTUDYINGOFGAOQINGHAICOULDBEMAINLYDIVIDEDINTOTHREEPERIODSEARLY，MIDDLEANDLATE．WECANCONCLUDEHISMAINIDEALISTICFRUITSINTHESETHREEPERIODSREVIEWOFTHEVIEWSOFSCHOOLBOOKPHILOSOPHYHUMANISTHEAH強N啪OFPHILOSOPHYANDHUMANPHILOSOPHY．HEREALIZESTHESHORTAGEOFSCHOOLBOOKANDSHADINGOFTHEPHILOSOPHYESS朗讎BYLEARNINGMARXISTPHILOSOPHY．THETHINL【INGMETHODOFPIAMIC,EWIDENSTHEVIEWOFUNDERSTANDINGMARXISTPHILOSOPHY，ANDGI、，ILLGBIRTHTOMOREATTENTIONTOTHEMAN．THEMOSTIMPORTANTCHALACT盯OFPHILOSOPHYISMETAPHYSICALNATTLL_E，SOISGAOQINGH’SHUMANBEINGPHILOSOPHY．THISNEWVIEWOFPHILOSOPHYISNOTONLYASUBLIMATIONOFOAOQINGHAI’SPHILOSOPHY，BUTALSOEMBODIESTHEULTIMATECONCERTITOHUMANBEINGAMCOMEDOWNINONECONTINUOUSLINEWITHMARXISTPHILOSOPHY．PROCEEDINGFTOMTHECONTEMPORARYPERSPECTIVEOFMARXISTPHILOSOPHY，COMMENCINGWITHTHEDEVELOPINGCOURSEOFGAOQINGHAI’SVIEWOFPHILOSOPHYASBASICRESPECT，THEPRESENTPAPERCONDUCTSAINQUIRYSYSTEMATICINTOTHETEXTBOOKPHILOSOPHY，THERELATIONSBETW嘲MANANDPHILOSOPHY，ANDHUMANBEINGPHILOSOPHY．BASEDONTHESEANALYSESTHEAUTHORVALUEGAOQINGHAI’SCONTRIBUTIONTOCHINESEPHILOSOPHYANDMARXISTPHILOSOPHY．KEYWORDSGAOQINGHAIVIEWOFPHILOSOPHYHUMANPHILOSOPHY；MARXISTPHILOSOPHYII

簡介：論黑格爾法哲學(xué)原理中的自由意志論黑格爾法哲學(xué)原理中的自由意志ONHEGEL’SFREEWILLINPHILOSOPHYOFRIGHT姓名彭輝學(xué)科專業(yè)學(xué)科專業(yè)外國外國哲學(xué)哲學(xué)研究方向研究方向德國古典哲學(xué)德國古典哲學(xué)指導(dǎo)教師指導(dǎo)教師溫純?nèi)鐪丶內(nèi)缤瓿蓵r間完成時間20082008年4月摘要I摘要法哲學(xué)原理是黑格爾的一部比較成熟的政治著作，它對后世的政治哲學(xué)產(chǎn)生了很大的影響，同時黑格爾的法哲學(xué)也是他的哲學(xué)理論中引起誤解和爭論最多的部分。本文試圖以自由意志的發(fā)展為線索來解讀這部著作，使人們了解在黑格爾的國家理念至上的原則下暗藏著的一種自由主義精神?！白杂梢庵尽笔呛诟駹柗ㄕ軐W(xué)的出發(fā)點和歸宿，他的整個法哲學(xué)體系始終貫穿著“自由意志”這條主線，用他自己的話說就是“法是自由意志的定在”。在黑格爾的其他著作中，他從不同的角度、不同的方面對自由意志進行了論述，而在法哲學(xué)原理中他則是從社會的角度集中地、系統(tǒng)地闡發(fā)了他的自由意志學(xué)說的。這本書所描述的整個內(nèi)容就是“自由意志”在社會中的發(fā)展以及自由意志是如何在社會中實現(xiàn)自身的。因而這就涉及到了社會領(lǐng)域中的法律、道德和國家等問題，但無論涉及到什么問題，黑格爾都是從人的自由意志出發(fā)的，所以說自由意志是法哲學(xué)原理的主題。黑格爾的自由概念完成了歷史的、時代的綜合，他并把它表現(xiàn)為概念各個環(huán)節(jié)的辯證發(fā)展。黑格爾通過對抽象法、道德、倫理三篇的論述闡明了自由意志從客觀、主觀到主客觀相統(tǒng)一的過程，他把個人、家庭、市民社會和國家在現(xiàn)代法的基礎(chǔ)上達成的這種和諧理解為真正的、具體的自由。從“家庭”經(jīng)過“市民社會”到“國家”，體現(xiàn)著自由意志的發(fā)展，而只有在“國家”中自由理念才真正得到了實現(xiàn)，也正是在這一基礎(chǔ)上，他進一步指出國家是“具體自由的實現(xiàn)”。無庸諱言，黑格爾對自由意志的具體性的界定和論述是他全部政治哲學(xué)理論中最有價值的思想遺產(chǎn)之一。本文共分為四章，第一章主要分析了自由意志的發(fā)展歷程。在這里主要提到了斯賓諾莎的“自由是對必然的認識”思想對黑格爾產(chǎn)生的影響，以及康德進一步提出的把自由與必然性統(tǒng)一起來加以把握的思想對黑格爾產(chǎn)生的影響。黑格爾正是在批判地繼承了他們的自由意志的思想基礎(chǔ)上揭示了自由意志的深刻內(nèi)涵以及自由意志的具體實現(xiàn)過程的。第二章主要闡述了法哲學(xué)原理中自由意志的理論。在這里分析了自由意志的深刻內(nèi)涵以及自由意志和法的關(guān)系。本章不僅詳細地闡述了自由意志的三個環(huán)節(jié)及相互關(guān)系，而且還詳細地論述了法與自由意志