簡介：自神農(nóng)本草經(jīng)起，我國的本草學(xué)逐漸發(fā)展起來。本草學(xué)的發(fā)展大致分為兩條路線，一條是醫(yī)家基于自己的行醫(yī)經(jīng)驗(yàn)，在對藥性藥理的認(rèn)識不斷加深的基礎(chǔ)上記錄、匯總成冊的編寫路線。另一條是純粹的藥材品類編撰、整理、充實(shí)的編寫路線。第二條本草路線以本草綱目為代表，它收錄的藥品多達(dá)1892種。一位醫(yī)家在臨床中究竟會使用多少藥品，是不是越多越好，是本文寫作的緣由。通過對張仲景、孫思邈、李杲、李中梓、張錫純等人的臨床用藥數(shù)量研究，我們總結(jié)出這幾位醫(yī)學(xué)大家一生臨床使用的藥材大都在200至400味之間。本草綱目出版以后，遭到了以黃元御為代表的明清醫(yī)家的批判。究其受到批判的原因是本草綱目脫離了中醫(yī)的義理，而且其過于集成性質(zhì)的內(nèi)容，也脫離了臨床應(yīng)用的實(shí)際需求。中藥的使用有其藥理與使用規(guī)范做為指導(dǎo)，同時，中藥的藥理與使用規(guī)范與中醫(yī)的義理是有機(jī)的一體。中藥的藥理與使用規(guī)范包括四氣、五味、升降沉浮、歸經(jīng)以及配伍等。中醫(yī)的義理主要指陰陽、五行學(xué)說。中藥藥理和使用規(guī)范是中醫(yī)義理的延伸和具體體現(xiàn)。近代以后，受到西學(xué)東漸的影響，中醫(yī)遭受到某些人的批判。中醫(yī)有系統(tǒng)理論、研究隊伍和社會建制，也經(jīng)歷了長期的“釋疑”階段，站在庫恩的范式理論的立場上，我們可以得出中醫(yī)是一套成熟嚴(yán)謹(jǐn)?shù)目茖W(xué)的結(jié)論。中藥的藥理、使用規(guī)范與中醫(yī)的義理是一個有機(jī)的整體。民間流行的偏方、驗(yàn)方不是中醫(yī)的主流相反，偏方與驗(yàn)方很容易遠(yuǎn)離中藥藥理的指導(dǎo)和中藥使用規(guī)范的約束，甚至變得荒誕不經(jīng)。

簡介：河北大學(xué)碩士學(xué)位論文方東美的生命哲學(xué)研究姓名劉敏敏申請學(xué)位級別碩士專業(yè)中國哲學(xué)指導(dǎo)教師程志華201106ABSTRACTIIABSTRACTASONEMAINREPRESENTATIVEOFRECENTNEWCONFUCIANS,THEPHILOSOPHICTHOUGHTOFFANGDONGMEIINTEGRATIONOFBOTHCHINESEANDWESTERNPHILOSOPHY,INCLUDINGEACHSCHOOLSFORTHESEARCHOFCHINESEPHILOSOPHYANDREBUILD,HEOPENUPANOTHERWAY“LIFE”ISTHECORECONCEPTWHICHTHEFANGDONGMEIPHILOSOPHICTHINKINGRUNSTHROUGHITALLTHEONTOLOGYOFHISPHILOSOPHYISLIFE,FANGDONGMEICOMBINEDNIETZSCHE’STHEWILLTOPOWERANDPHILOSOPHYOFSUPERMAN,BERGSON’SLIFEPHILOSOPHY,WHITEHEAD’SORGANICPHILOSOPHYWITHTHESPIRITOFCHINESELIFEANDVALUEINCHINESECLASSICS,ESPECIALLY,SUCHASCONTAINATINORIGINALCONFUCIANPHILOSOPHY,ORIGINALTAOISTPHILOSOPHYANDMAHAYANABUDDHISH,ANDMAKEUSEOFMETAPHYSICSMETHODANDMETHODOFHARMONYANDUNITYTOESTABLISHLIFEPHILOSOPHYSYSTEMOF“LIVINGBUTHARMONIOUS“LIFEISBOTHTHESTARTINGPOINTOFFANGDONGMEI’SLIFEPHILOSOPHYANDTHEENDRESULTTHISTHESISISDIVIDEDINTOTHREEFRACTIONSTOANALYZEANDSTUDYFANGDONGMEI’SLIFEPHILOSOPHYFIRST,THOUGHTSOURCEOFFANGDONGMEI’SLIFEPHILOSOPHY,MAINLYINCLUDENIETZSCHE’STHEWILLTOPOWERANDPHILOSOPHYOFSUPERMAN,BERGSON’SLIFEPHILOSOPHY,WHITEHEAD’SORGANICPHILOSOPHYANDTHETHOUGHTOFLIFEINTHE“ICHING”PHILOSOPHYSECOND,CONSTRUCTIONOFFANGDONGMEI’SLIFEONTOLOGYPHILOSOPH,ITMAINLYDISCUSSESSEARCHPATHOFADOPTING,CONFIRMONTOLOGICALSIGNIFICANCEOFLIFEANDSTATUSANDTHEORYFRAMEOFLIFEONTOLOGYPHILOSOPHTHIRD,ELABORATEOFCHINESELIFEPHILOSOPHY,INCLUDESORIGINALCONFUCIANISM,ORIGINALTAOISTANDMAHAYANABUDDHISHFANGDONGMEIALWAYSINSISTTAKINGTHESPIRITWORTHOFEXPANDINGCHINACULTUREASANACADEMICSUBJECTINTHEPROCESSOFABSORBINGWESTERNPHILOSOPHYANDCHINESEPHILOSOPHY,FANGDONGMEIMAKEDTOMODERNEXPLAINCONFUCIANISM,TAOISTANDBUDDHISM,ANDDEVELOPEDAFULLOFORGANICNEWWAYFORMODERNTURNANDRENEWOFCHINESEPHILOSOPHYKEYWORDSFANGDONGMEILIFEONTOLOGYMETAPHYSICS

簡介：點(diǎn)擊查看更多亞洲型股骨近端防旋髓內(nèi)釘治療老年股骨轉(zhuǎn)子間骨折的臨床療效觀察.pdf精彩內(nèi)容。

簡介：華中師范大學(xué)碩士學(xué)位論文論心靈哲學(xué)中的功能主義姓名周克斌申請學(xué)位級別碩士專業(yè)馬克思主義哲學(xué)指導(dǎo)教師熊哲宏200061ABSTRACTTHEPROBLEMOFMINDANDBODYISINTHEFORWARDPOSITIONINMODERNSCIENCEANDPHILOSOPHYFUNCTIONALISMRECEIVESWIDEAGREEMENTINTHECURRENTDISCUSSIONOFTHEPROBLEM，BECAUSEPEOPIETHINKTHATFUNCTIONALISMPUTSFORWARDTHEMOSTREASONABLEMETHODFORTHISPROBLEMHOWDOESFUNCTIONALISMSOLVETHISPROBLEMATFIRSTTHISARTICLEINTRODUCESITSBASICVIEWSANDTYPESFUNCTIONALISMHOLDSTHATMENTALSTATESPLAYACAUSALROLEBETWEENSUBJECT’SSENSESTIMULUSANDFOLLOWINGACTIONSMENTALATTRIBUTESAREIDENTICALWITHFUNCTIONALATTRIBUTES，BUTDIFFERENTFROMPHYSICALATTRIBUTESFUNCTIONALISMCANBEDIVIDEDINTOTHREEBASICTYPESMACHINEFUNCTIONALISM，HOMUNCULARFUNCTIONALISMANDTELEOLOGICALFUNCTIONALISMNEXTTHISARTICLEEXPOUNDSSEVERALCHALLENGESTHATFUNCTIONALISMFACESTHERELATIONBETWEENMINDANDBRAINISNOTLIKETHATBETWEENPROGRAMANDHARDWARECORNPUREISNOTCOMPUTER’SINTRINISICATTRIBUTECOMPUTERISNOTREALLYMIND’SDIAGRAMITDOESN’TFEELPAIN，EITHERFUNCTIONALISMDOESN’TDESCRIBETHENATUREOFMINDFINALLY，THISARTICLEEVALUATESFUNCTIONALISMFROMMARXISTTHEORYOFCONSCIOUSNESSITISREASONABLETHATMENTALATTRIBUTESDEPENDONPHYSICALATTRIBUTESBUTFUNCTIONALISMCAN’TSOLVETHEMIND’SMENTALBASE、SOCIALCONTENTANDFUNCTIONMINDISTHEATTRIBUTEOFTHEBRAINSPECIALSUBSTANCEWHICHISHIGHLYPRECISEANDCOMPLICATEDMIND’SDEVELOPMENTMUSTDEPENDONSOCIALPRACTICESMOREOVER，MINDCANACTCREATIVELYANDDIRECTHUMANPRACTICESKEYWORDSPHILOSOPHYOFMINDCOMPUTERTHEORYOFCONSCIOUSNESSFUNCTIONLISM3

簡介：大連理工大學(xué)碩士學(xué)位論文蔡尚思文化哲學(xué)思想評析姓名蘭美麗申請學(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20091220蔡尚思文化哲學(xué)思想評析ONCAISHANGSI’SPHILOSOPHICALTHEORYOFCULTUREABSTRACTMR．CAISHANGSIISAFAMOUSCULTUREHISTORIANANDTHOUGHTHISTORIANINTHECONTEMPORARYCHINA．ANDHEISANEXPONENTIALOFMOHISMASWELL．ALLINHISLIFE，HEHADBEENCRYINGUPFORMOHISMANDAGAINSTCONFUCIANISM．AFTERDEEPCONSIDERATION，HEFINALLYBROUGHTUPAPOINTTHATTHEHARDCOREOFCONFUCIANISMISRITUAL．NOTHUMANENESS．HEALMOSTDENIEDALLOFCONFUCIANISMENTIRELY。ONLYEXCEPTFORITSTHEORYOFEDUCATION．ONTHECONTRARY，HEALMOSTAGREEDWITHALLOFTHEPOINTSOFMOHISM．THEFORMOFHISVIEWFORCULTUREWASCLOSELYRELATEDTOHISGROWINGUP，F(xiàn)AMILYINFLUENCEANDTIMESBACKGROUND．MR．CAIANIMADVERTEDONCHINESETRADITIONALFEUDALISMCULTURE，ANDDENIEDTHEEXISTENCEOFCULTURENATIONALITYBASEDONAGESANDCLASSESOFCULTURE．BUTMRCAIAGREEDONTHEGOODCHINESECULTURETRADITION，HEEXPATIATEDONHISPOINTANDTRIESTOENLARGETHEGOODPARTOFCHINESECULTUREINHISLITERATURECALLED．HESTUDIEDTHECONNECTIONAMONGCULTURE，ECONOMYANDPOLITICS，ANDEXPLOREDTHEDIALECTICALWAYFORTHECULTUREDEVELOPMENT．HEDEEMEDTHATTHEWESTERNCIVILIZATIONSHOULDBEAFFIRMEDANDBELEARNEDFROMTHEWESTERNVERITYFORTHEDEVELOPMENTOFCHINESECULTURESIMULTANEOUSLY．HECRITICIZEDTHECONSERVATIVESAFTERMAYFOURTHMOVEMENT，MEANWHILEHEADEQUATELYAMRMEDTHEEFFECTWHICHCREATEDBYTHEACTIVITIES，ANDESPECIALLYPRAISEDTHATTHEYBRINGTHESCIENTIFICTHEORYOFMARXISMTOCHINATIMELY．MRCAIHADTHEDEEPTHOUGHTOFWEIMINTHOUGHTINHISLIFEANDHEPROTESTEDTHATSCIENCESHOULDGETDEVELOPMENTAMONGTHECOMPETITION．BUTHISOPINIONALWAYSSHOWSABSOLUTENESS‘‘YESORNO”，THISATTITUDEDEFINITELYLEADSTOTHEDISFIGUREMENTOFHISPERSONALLEARNING．TOTALLYSPEAKING，TOSTUDYMRCAISHANGSI’SCULTUREOPINIONCANSUPPLYFORTHEREFERENCEANDEXPERIENCE，WHICHISHELPFULFORUSTOKNOWHOWTOTREATTRADITIONALCULTURE，TOPERSISTIN”HUMAN蠡RST，’，TOSHOWOURHUMANISMCARE，EVENTOBUILDUPAHARMONIOUSSOCIETY，TOACCELERATETHECULTUREOFHARMONIOUSSOCIETY，TOENHANCETHECULTURALSTRENGTH．KEYWORDSCAISHANGSI；CULTURALPHILOSOPHY；TRADITIONALCULTURE；CHINESEANDWESTERNFUSION；DIALECTICALDEVELOPMENT；

簡介：西安建筑科技大學(xué)碩士學(xué)位論文基于法哲學(xué)視角的我國網(wǎng)絡(luò)商品交易實(shí)名制問題研究專業(yè)科學(xué)技術(shù)哲學(xué)碩士生璟劉譯指導(dǎo)教師王舒健副教授摘要隨著信息技術(shù)的迅猛發(fā)展，互聯(lián)網(wǎng)把人類帶入了一個全新的時代網(wǎng)絡(luò)商品交易時代。由于網(wǎng)絡(luò)商品交易不受時間、地域等條件的限制，越來越多的企業(yè)和個人將經(jīng)營或者消費(fèi)搬上了網(wǎng)絡(luò)，使傳統(tǒng)的網(wǎng)絡(luò)模式受到了強(qiáng)烈地沖擊，網(wǎng)絡(luò)消費(fèi)者群體逐年擴(kuò)大，網(wǎng)絡(luò)商品交易額快速增加。目前，網(wǎng)絡(luò)商品交易在給消費(fèi)者帶來便利的同時，也隨之產(chǎn)生了許多問題。例如，如何使消費(fèi)者的知情權(quán)、隱私權(quán)、公平交易權(quán)、損害賠償權(quán)等權(quán)益不受侵害；如何加強(qiáng)對網(wǎng)絡(luò)商品交易中經(jīng)營者的管控；網(wǎng)絡(luò)商品交易第三方如何以網(wǎng)站管理者的身份履行管理交易網(wǎng)站的職能；網(wǎng)絡(luò)商品交易監(jiān)管機(jī)構(gòu)如何發(fā)揮職能作用等等。所以，為了解決這些問題，實(shí)施網(wǎng)絡(luò)商品交易實(shí)名制勢在必行這樣才可以更好的保障消費(fèi)者的權(quán)益，規(guī)范網(wǎng)絡(luò)商品經(jīng)營者的行為等。本文從法哲學(xué)理論角度入手，對法哲學(xué)相關(guān)概念進(jìn)行概括了解，探討了網(wǎng)絡(luò)商品交易實(shí)名制的思想基礎(chǔ)，在此基礎(chǔ)上，針對快速發(fā)展的網(wǎng)絡(luò)交易現(xiàn)狀，對我國網(wǎng)絡(luò)商品交易進(jìn)行界定，研究了網(wǎng)絡(luò)商品交易實(shí)名制的涵義，建構(gòu)了我國網(wǎng)絡(luò)商品交易實(shí)名制的法哲學(xué)基本方法，重點(diǎn)對我國網(wǎng)絡(luò)商品交易實(shí)名制進(jìn)行了現(xiàn)狀辨析。研究了法哲學(xué)的范疇論和價值論思想對網(wǎng)絡(luò)商品交易的實(shí)名制進(jìn)行的指導(dǎo)，最后對我國網(wǎng)絡(luò)商品交易實(shí)名制的實(shí)施提出了制度架構(gòu)。網(wǎng)絡(luò)商品交易實(shí)名制的實(shí)行，不但有利于網(wǎng)絡(luò)商品交易市場的正常運(yùn)行，而且為推動我國電子商務(wù)的健康發(fā)展提供有力的保障。關(guān)鍵詞關(guān)鍵詞網(wǎng)絡(luò)商品交易；實(shí)名制；法哲學(xué)

簡介：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，盡我所知，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)表或撰寫過的研究成果，也不包含本人為獲得內(nèi)蒙古師范大學(xué)或其它教育機(jī)構(gòu)的學(xué)位或證書而使用過的材料。本人保證所呈交的論文不侵犯國家機(jī)密、商業(yè)秘密及其他合法權(quán)益。與我一同工作的同志對本研究所做的任何貢獻(xiàn)均已在論文中作了明確的說明并表示感謝。簽名簽超日期幽膨年／月≥日關(guān)于論文使用授權(quán)的說明本學(xué)位論文作者完全了解內(nèi)蒙古師范大學(xué)有關(guān)保留、使用學(xué)位論文的規(guī)定內(nèi)蒙古師范大學(xué)有權(quán)保留并向國家有關(guān)部門或機(jī)構(gòu)送交論文的復(fù)印件和磁盤，允許論文被查閱和借閱，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(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，并且本人電子文檔的內(nèi)容和紙質(zhì)論文的內(nèi)容相一致。保密的學(xué)位論文在解密后也遵守此規(guī)定。一簽名窟玻導(dǎo)師簽各．．叩孳“仁日期砂◇／2年否月力日I|I■■■F臣內(nèi)蒙古師范大學(xué)碩士學(xué)位論文中文摘要中學(xué)思想政治課理論性較強(qiáng)、較為抽象，學(xué)生對上政治課的興趣不大。本文主要從教學(xué)方面分析并指出造成上述情況的主要原因是教學(xué)方法單一、教學(xué)形式單調(diào)、教學(xué)語言貧乏、教學(xué)案例陳舊，無法激發(fā)學(xué)生的興趣。而且在應(yīng)試教育的影響下，學(xué)生在課堂教學(xué)中過分依賴教師，而沒有自己主動構(gòu)建知識的過程。因此，在中學(xué)思想政治課上開展問題教學(xué)，創(chuàng)設(shè)問題情境，充分調(diào)動學(xué)生學(xué)習(xí)的積極性、開拓學(xué)生的思維、培養(yǎng)學(xué)生的問題意識，以及理論聯(lián)系實(shí)際的能力是十分必要的。本論文研究的主要內(nèi)容為中學(xué)思想政治課教學(xué)中問題教學(xué)法的運(yùn)用，采用的研究方法為文獻(xiàn)研究法、實(shí)踐研究法。本文在借鑒和參考有關(guān)理論和其他學(xué)科的研究成果的基礎(chǔ)上，從思想政治課學(xué)科特點(diǎn)出發(fā)，從理論和實(shí)踐兩個方面對中學(xué)思想政治課課堂教學(xué)中問題教學(xué)的運(yùn)用進(jìn)行了大量的研究。本論文主題一共分五個部分引言部分結(jié)合高中學(xué)生的知識水平、思維水平的現(xiàn)狀闡述運(yùn)用問題教學(xué)法的必要性。第二部分介紹問題教學(xué)法的特點(diǎn)。首先是明確問題教學(xué)法的含義，對其定義給出明確界定；其次。介紹問題教學(xué)法的國內(nèi)外發(fā)展情況，從蘇格拉底的對話式辯論到全世界范圍內(nèi)開展的研究性學(xué)習(xí)，從中國孔子的啟發(fā)思想到當(dāng)代基礎(chǔ)教育改革實(shí)踐，問題教學(xué)法的實(shí)踐及思想源遠(yuǎn)流長。隨后介紹其理論基礎(chǔ)，從馬斯洛的心理需要理論和皮亞杰的認(rèn)知發(fā)展理論。最重要的是總結(jié)出問題教學(xué)法具有自主性與過程性相結(jié)合、實(shí)踐性與合作性相結(jié)合、民主性與集中性相結(jié)合等特征。第三部分詳細(xì)論證了問題教學(xué)法在哲學(xué)與生活中運(yùn)用的意義。從教材編排和哲學(xué)教學(xué)現(xiàn)狀兩個角度進(jìn)行分析，全面地分析了問題教學(xué)法在中學(xué)哲學(xué)課教學(xué)實(shí)踐中的重要意義?？偨Y(jié)出問題教學(xué)法在哲學(xué)教學(xué)中能夠提高哲學(xué)課堂教學(xué)效果和學(xué)生的學(xué)習(xí)信心；能夠提高學(xué)生的綜合能力，促使他們形成良好的學(xué)習(xí)習(xí)慣；有助于教師更新自己的知識，提高專業(yè)素養(yǎng)。第四部分結(jié)合哲學(xué)教學(xué)中存在的問題，提出問題教學(xué)法的實(shí)施要

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簡介：LILLLLIIIIILLLLLIIIIY3388233暑哦；L產(chǎn)篝碩士研究生學(xué)位論文哲學(xué)著作WOMENANDHUMANDEVELOPMENTCHAPTER3夕英漢翻譯實(shí)踐報告申請人學(xué)號培養(yǎng)單位學(xué)科專業(yè)研究方向指導(dǎo)教師完成日期崔瑩瑩2160879應(yīng)用外語學(xué)院英語筆譯非文學(xué)翻譯耿菲菲教授2018年3月28日一一一||～一～五～～～一一公～一～號C級類D分U密中文摘要中文摘要本文是英漢翻譯實(shí)踐報告，所選材料為美國女性主義學(xué)者瑪莎C納斯鮑姆所著的WOMENANDHUMANDEVELOPMENT婦女與人類發(fā)展一書中的第三章宗教的作用。筆者之所以選擇翻譯有關(guān)女權(quán)主義的文本是因?yàn)橹袊呐畽?quán)主義發(fā)展相對緩慢，希望能有更多人關(guān)注女權(quán)主義。本次翻譯實(shí)踐所譯文本是哲學(xué)著作，語言嚴(yán)謹(jǐn)、規(guī)范，邏輯緊密。忠實(shí)原文，準(zhǔn)確傳遞信息是譯者應(yīng)遵循的首要原則。本篇翻譯實(shí)踐報告對文本中的語篇銜接、語篇連貫以及文化因素以案例形式進(jìn)行分析并選擇適當(dāng)?shù)姆g策略。其中，語篇銜接包括回指手段和連接詞的使用；語篇連貫涉及邏輯連貫和文體連貫；文化因素針對宗教文化因素和社會文化因素。希望本文所應(yīng)用的翻譯策略可以對女權(quán)主義翻譯感興趣的人提供一定幫助。關(guān)鍵詞語篇銜接；語篇連貫；文化因素

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