簡(jiǎn)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(qǐng)學(xué)位級(jí)別碩士專業(yè)中國(guó)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”P(pán)HILOSOPHYSECOND,CONSTRUCTIONOFFANGDONGMEI’SLIFEONTOLOGYPHILOSOPH,ITMAINLYDISCUSSESSEARCHPATHOFADOPTING,CONFIRMONTOLOGICALSIGNIFICANCEOFLIFEANDSTATUSANDTHEORYFRAMEOFLIFEONTOLOGYPHILOSOPHTHIRD,ELABORATEOFCHINESELIFEPHILOSOPHY,INCLUDESORIGINALCONFUCIANISM,ORIGINALTAOISTANDMAHAYANABUDDHISHFANGDONGMEIALWAYSINSISTTAKINGTHESPIRITWORTHOFEXPANDINGCHINACULTUREASANACADEMICSUBJECTINTHEPROCESSOFABSORBINGWESTERNPHILOSOPHYANDCHINESEPHILOSOPHY,FANGDONGMEIMAKEDTOMODERNEXPLAINCONFUCIANISM,TAOISTANDBUDDHISM,ANDDEVELOPEDAFULLOFORGANICNEWWAYFORMODERNTURNANDRENEWOFCHINESEPHILOSOPHYKEYWORDSFANGDONGMEILIFEONTOLOGYMETAPHYSICS

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簡(jiǎn)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(píng)析姓名蘭美麗申請(qǐng)學(xué)位級(jí)別碩士專業(yè)馬克思主義哲學(xué)指導(dǎo)教師洪曉楠20091220蔡尚思文化哲學(xué)思想評(píng)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(jiǎn)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(guó)網(wǎng)絡(luò)商品交易實(shí)名制問(wèn)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(gè)全新的時(shí)代網(wǎng)絡(luò)商品交易時(shí)代。由于網(wǎng)絡(luò)商品交易不受時(shí)間、地域等條件的限制，越來(lái)越多的企業(yè)和個(gè)人將經(jīng)營(yíng)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(lái)便利的同時(shí)，也隨之產(chǎn)生了許多問(wèn)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(duì)網(wǎng)絡(luò)商品交易中經(jīng)營(yíng)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(wèn)題，實(shí)施網(wǎng)絡(luò)商品交易實(shí)名制勢(shì)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(yíng)者的行為等。本文從法哲學(xué)理論角度入手，對(duì)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(duì)快速發(fā)展的網(wǎng)絡(luò)交易現(xiàn)狀，對(duì)我國(guó)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(guó)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(duì)我國(guó)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(jià)值論思想對(duì)網(wǎng)絡(luò)商品交易的實(shí)名制進(jìn)行的指導(dǎo)，最后對(duì)我國(guó)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(chǎng)的正常運(yùn)行，而且為推動(dòng)我國(guó)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(jiǎn)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(xiě)過(guò)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(shū)而使用過(guò)的材料。本人保證所呈交的論文不侵犯國(guó)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(duì)本研究所做的任何貢獻(xiàn)均已在論文中作了明確的說(shuō)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(shuō)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(guó)家有關(guān)部門或機(jī)構(gòu)送交論文的復(fù)印件和磁盤(pán)，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(kù)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(duì)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(yǔ)言貧乏、教學(xué)案例陳舊，無(wú)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(guò)分依賴教師，而沒(méi)有自己主動(dòng)構(gòu)建知識(shí)的過(guò)程。因此，在中學(xué)思想政治課上開(kāi)展問(wèn)題教學(xué)，創(chuàng)設(shè)問(wèn)題情境，充分調(diào)動(dòng)學(xué)生學(xué)習(xí)的積極性、開(kāi)拓學(xué)生的思維、培養(yǎng)學(xué)生的問(wèn)題意識(shí)，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(wèn)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(gè)方面對(duì)中學(xué)思想政治課課堂教學(xué)中問(wèn)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(gè)部分引言部分結(jié)合高中學(xué)生的知識(shí)水平、思維水平的現(xiàn)狀闡述運(yùn)用問(wèn)題教學(xué)法的必要性。第二部分介紹問(wèn)題教學(xué)法的特點(diǎn)。首先是明確問(wèn)題教學(xué)法的含義，對(duì)其定義給出明確界定；其次。介紹問(wèn)題教學(xué)法的國(guó)內(nèi)外發(fā)展情況，從蘇格拉底的對(duì)話式辯論到全世界范圍內(nèi)開(kāi)展的研究性學(xué)習(xí)，從中國(guó)孔子的啟發(fā)思想到當(dāng)代基礎(chǔ)教育改革實(shí)踐，問(wèn)題教學(xué)法的實(shí)踐及思想源遠(yuǎn)流長(zhǎng)。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(wèn)題教學(xué)法具有自主性與過(guò)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(wèn)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(gè)角度進(jìn)行分析，全面地分析了問(wèn)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。總結(jié)出問(wèn)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(shí)，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(wèn)題，提出問(wèn)題教學(xué)法的實(shí)施要

簡(jiǎn)介：福建師范大學(xué)碩士學(xué)位論文可持續(xù)發(fā)展戰(zhàn)略對(duì)哲學(xué)的若干挑戰(zhàn)和啟迪姓名楊小霞申請(qǐng)學(xué)位級(jí)別碩士專業(yè)馬克思主義理論與思想政治教育指導(dǎo)教師鄭又賢200151SYNOPSISWI也THEIMPLEMENTATIONOFTHESTRATEGYFORSUSTAINABLEDEVELOPMENT，SINCETHE20“‘CENTURYESPECIALLYTHELATEOFTHECENTU／YTHEREHASBEENRADICALCHANGESINTHERELATIONSHIPBETWEENTHEHUMANANDTHEWORLD，INTHEMODEOFTHEEXISTENCEANDTHINKING，ANDINTHEVIEWSOFVALUESAS“ESSENCEOFTIME’SSPIRIT”P(pán)HILOSOPHYCALLPROVIDEGUIDANCEINTHEWORLDOUTLOOKANDMETHODOLOGYFOROURTHOUGHTANDBEHAVIORITSTRAILSFORMATIONISNOTONLYAFORERURMEROFTHESOCIALREFORMSBUTALSOAREFLECTIONOFTHEREALISTICREFORN2THEREFORE，WEMUSTTHINKDEEPLYANDMASTERITFROMTHEDEPTLLOFPHILOSOPHYTOENSURETHEIMPLEMENTATIONOFTHESUSTAINABLEDEVELOPMENTSTRATEGYBASEDONTHETHINKINGANDCULTUREBACKGROUNDOFTHESTRATEGYANDONTHECHALLENGEANDINSPIRATIONTHISSTRATEGY西VESTOMARXISMPHILOSOPHY，THISTHESISEXPLORESTHE出AWBACKSANDLIMITATIONSOFCONTEMPORARYPHILOSOPHYINTERMSOFTHEDEVELOPMENT，THEWAYOFTHINKING，ANDTHEORYOFKNOWLEDGEANDSOONINADDITION，ITALSODISCUSSESANDPONDERSOVERHOWTOSOLVETLESENEWPROBLEMSKEYWORDSSUSTAINABLEDEVELOPMENTSTRATEGY，MARXISMPHILOSOPHYCHALLENGE，ENLIGHTENMENT

簡(jiǎn)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(bào)告申請(qǐng)人學(xué)號(hào)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(yǔ)學(xué)院英語(yǔ)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(hào)C級(jí)類D分U密中文摘要中文摘要本文是英漢翻譯實(shí)踐報(bào)告，所選材料為美國(guó)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(shū)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?guó)的女權(quán)主義發(fā)展相對(duì)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(yǔ)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(bào)告對(duì)文本中的語(yǔ)篇銜接、語(yǔ)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(yǔ)篇銜接包括回指手段和連接詞的使用；語(yǔ)篇連貫涉及邏輯連貫和文體連貫；文化因素針對(duì)宗教文化因素和社會(huì)文化因素。希望本文所應(yīng)用的翻譯策略可以對(duì)女權(quán)主義翻譯感興趣的人提供一定幫助。關(guān)鍵詞語(yǔ)篇銜接；語(yǔ)篇連貫；文化因素

簡(jiǎn)介：遼寧師范大學(xué)碩士學(xué)位論文體育道德失范問(wèn)題的社會(huì)哲學(xué)解釋基于霍耐特承認(rèn)理論的觀點(diǎn)姓名楊韻申請(qǐng)學(xué)位級(jí)別碩士專業(yè)體育人文社會(huì)學(xué)指導(dǎo)教師于文謙201204體育道德失范問(wèn)題的社會(huì)哲學(xué)解釋THESOCIALPHILOSOPHYEXPLANATIONSFORTHELOSSOFSPORTSETHICSBASEDONTHETHEORYOFRECOGNITIONOFAXELHONNETHABSTRACTAGAINSTTHEBACKGROUNDOFTHEVALUEOFTHELOSSOFSPORTSETHICSINTHEPRESENTAGE，WEHAVEAVIEWTHATTHEMOSTIMPORTANTPROBLEMSINATTRIBUTIONANALYSISANDSUGGESTIONSISTHEIGNORANCEOFTHESUBJECTIVEINITIATIVEOFHUMAN，THEEXCESSIVESYSTEMIZESANDTHEMOTIONEXPERIENCEINPROCESSOFETHICS，ANDTHATISALSOTHEREASONFORTHEBINDINGINSTITUTION．THEPAPERTRINGTOBUILDACORRESPONDINGEXPLANATIONINTHE10SSOFSPORTSETHICSBASEDONTHETHEORYOFRECO嘶TIONOFAXELHONNETH,IUSTASTHEINTERSUBJECTIVITYOFETHICS，THEDEVELOPMENTLOGICOFETHICS，ANDTHERESISTANCETOSOCIETYWHICHISFORMDISDAINEXPERIENCE．，NLEETHICSISTHEESSENCEINTOSPORTS．ANDPEOPLEWOULDCHOOSETOADMITTHESPORTSETHICSWHENTHEYCHOOSETOADMITTHESPORTSWHICHISTHERECOGNITIONOFSPORTSETHICSFORHUMANANDTHEMORALRESTRAINTFROMIT．PEOPLECOULDRESTRICTTHEIRSPORTSBEHAVIOURALONGWITHTHERECOMMENDFORMTHERELATIONSHIPOFRECOGNITION，ANDSPORTSCOULDALSOADAPTTHEETHICSTOITSELFTHATISORDERTOMAKEANINTERACTRELATIONSHIPBETWEENTHEM．111ELOSSOFSPORTSETHICSAPPARENTLYISTHEMOSTIMPORTANTPROGRAMMATTERWHICHISFROMTHEDENYOFSPORTSETHICS．THATISTHEDENYOFSPORTSETHICSRECOGNITIONANDSPORTSESSENCE，ANDTHATISALSOTHESOURCEOFVALUEDEPRESSEDINSPORTSPROCESS．THEREISANLOGICOFETHICSDEVELOPMENTINTOTHESPORTSWHICHISINVOLVEDTHEEMOTION,INSTITUTION,ANDVALUECOMMUNITYOFETHICS，ANDTHEIGNORANCEOFETHICSEMOTIONISTHESOURCINGSHORTAGEFORMTHESOCIALSITUATIONOFSPORTS．RNLELACKOFETHICSEMOTIONANDTHEETHICSIDEAISALSOGIVERISETOTHECHOICEANDSUBJECTIONAGAINSTTHEENVIRONMENTTHATAROUNDOFPEOPLE，LEADTHESPORTSPARTICIPATORHAVEATHOUGHTTOBEANPASSIVEINDIVIDUALWHICHISLACKOFETHICSANDNEEDTONORMALIZETHEIRETHICSBEHAVIOURBYTHEMSELVES．THEETHICSRIGHTSANDSELFMASTERYISUNDERANLARGELYCONTROLWHICHISLEADTOETHICSRECOGNITIONOFDEPRIVERIGHTANDSELFWORTH,ANDMORETHANTHAT,ITALSOARISETHEEMOTIONEXPEFIENCEOFDISDAINANDRESISTANCEEMOTIONWITHSPORTSETHICSCONTR01．THEDISDAINISEXACTLYTHEREALDRIVEROFTHELOSSOFSPORTSETHICSBEHAVIOUR．KEYWORDSSPORTSETHICS；THELOSSOFETHICS；SOCIALPHILOSOPHY；THETHEORYOFRECOGNITION；AXELHONNETH；LOGICOFETHICSII

簡(jiǎn)介：復(fù)旦大學(xué)碩士學(xué)位論文宗教利益集團(tuán)與美國(guó)外交政策姓名王珍申請(qǐng)學(xué)位級(jí)別碩士專業(yè)國(guó)際關(guān)系指導(dǎo)教師徐以驊2002512ABSTRACTRELIGIONINAMERICACHARACTERIZEDBYITSACTIVISTTENDENCYANDPLURALISTICNATURE，ISALLIMPORTANTFORCEINAMERICANLIFEANDCULTURERELIGION’SPOLITICALENGAGEMENTISACONTINUINGTHEMEOFTHEUSHISTORYRELIGIOUSINTERESTGROUP，REPRESENTINGTHEVIEWSOFMANYCHURCHGOERSANDRELIGIOUSBELIEVERS，ISANORGANIZEDEFFORTOFTHECHURCHINTHEPOLITICALPROCESSTRYINGTOINFLUENCETHEPUBLICPOLICYOFTHECOUNTRYTHISTHESISISANATTEMPTTOEXAMINE，BYUSINGTHETHEORIESOFDECISIONMAKINGPROCESSANDGROUPPOLITICS，THEUNIQUEROLEOFRELIGIOUSINTERESTGROUPINAMERICANFOREIGNPOLICYMAKINGITAIMSATPROVIDINGAGENERALVIEWOFTHEDYNAMICRELATIONSHIPBETWEENRELIGIONANDPOLITICSINAMERICA，WHILEINTRODUCINGANEWPERSPECTIVETOTHESTUDYOFUSFOREIGNPOLICYTHETHESISISCOMPOSEDOF6SECTIONSTHEFIRSTSECTIONDEFINESTHEPHENOMENONOF‘‘RELIGIOUSINTERESTGROUP”ANDTRIESTODEMONSTRATE，INATHEORETICALMANNERTHERELEVANCEOFRELIGIOUSINTERESTGROUPTOTHEARENAOFFOREIGNPOLICYTHESECONDSECTIONTRIESTOSETUPANANALYTICALFRAMEWORKEXPLAININGTHEINTERACTIONBETWEENINTERESTGROUPANDDECISIONMAKINGPROCESS，ANDTHEFOURVARIABLES一STRATEGICGOAL，ACCESS，TECHNIQUEANDTIMINGTHATDETERMINETHEEFFECTIVENESSOFTHEINTERESTGROUPINTHISPROCESSTHETHIRDSECTIONIDENTIFIESTHELINKAGEBETWEENRELIGIONANDFOREIGNPOLICYANDTHECHARACTERISTICSOFRELIGIOUSINTERESTGROUPS，WHICHALSOCONTRIBUTETOTHEIREFFECTIVENESSTHEFOURTHSECTION，BASEDUPONTHECASESTUDIESOFJEWISHLOBBYANDTHERELIGIOUSINTERESTGROUPSON“CHINAISSUE，’’FURTHEREVALUATESTHEEFFECTIVENESSOFCERTAINRELIGIOUSINTERESTGROUPSTHEFIFTHSECTIONILLUSTRATESTHELIMITATIONSOFRELIGIOUSINTERESTGROUPBYPOINTINGOUTTHEFACTTHATWHILETHEINFLUENCEOFAPARTICULARRELIGIOUSINTERESTGROUPMIGHTBESTRONGINCERTAINPOLICYAREAWHERETHEREISNOCOMPETINGFORCEATWORK，THEEFFECTIVENESSOFTHEGROUPSASAWHOLEISCONSTRAINEDBYTHEDILEMMAOFRELIGIOUSPOLITICALENGAGEMENT，THEDIVISIONSWITHINANINDIVIDUALGROUPANDAMONGTHEMSELVES，ANDTHENATUREOFPOLICYISSUETHELASTSECTIONCONCLUDESTHETHESISBYSUMMARIZINGTHEARGUMENTSOFTHETHESISANDEMPHASIZINGTHEIMPORTANCEOFSTUDYINGTHERELIGIOUSFACTORININTERNATIONALRELATIONSASWELLASINUSFOREIGNPOLICYKEYWORDSRELIGIOUSINTERESTGROUP；USFOREIGNPOLICY；EFFECTIVENESSOFINFLUENCECLASSIFICATIONCODED87120

簡(jiǎn)介：華東政法學(xué)院碩士學(xué)位論文憲政與宗教英國(guó)王權(quán)與教權(quán)之關(guān)系的歷史考察姓名程維申請(qǐng)學(xué)位級(jí)別碩士專業(yè)法律史指導(dǎo)教師何勤華李秀清20030412在國(guó)家統(tǒng)一的過(guò)程中王權(quán)不僅向著強(qiáng)大的方向發(fā)展而且受到原始習(xí)慣法律和教會(huì)的限制第二部分從諾曼征服寫(xiě)到大憲章的產(chǎn)生這是一段封建王權(quán)與基督教神權(quán)激烈沖突與相互妥協(xié)的過(guò)程諾曼征服后威廉一世采取一系列措施鞏固和加強(qiáng)封建王權(quán)在英格蘭的統(tǒng)治與此同時(shí)羅馬天主教神權(quán)經(jīng)教皇革命也加強(qiáng)了對(duì)英國(guó)的滲透和干預(yù)王權(quán)與教權(quán)發(fā)生激烈沖突但受共同根本利益的制約王權(quán)與神權(quán)之間的關(guān)系最終以政治聯(lián)合為主導(dǎo)誕生了英國(guó)最早的憲法性法律文件大憲章第三部分主要論述了都鐸王朝時(shí)期亨利八世出于政治經(jīng)濟(jì)法律等原因通過(guò)議會(huì)進(jìn)行宗教改革確立圣公會(huì)為英國(guó)國(guó)教使得英國(guó)王權(quán)脫離羅馬天主教教會(huì)國(guó)王成為英國(guó)最高宗教領(lǐng)袖亨利八世的宗教改革對(duì)英國(guó)以后憲政制度的發(fā)展產(chǎn)生了極大的影響議會(huì)權(quán)力也在這次宗教改革中得到提高確立了國(guó)王在議會(huì)中的最高主權(quán)原則第四部分討論的是斯圖亞特王朝時(shí)期由于天主教與新教國(guó)王與議會(huì)之間的矛盾不可調(diào)和爆發(fā)了1640年英國(guó)內(nèi)戰(zhàn)在經(jīng)歷了流血獨(dú)裁和復(fù)辟之后英國(guó)又重新回歸傳統(tǒng)封建貴族與新興資產(chǎn)階級(jí)相互妥協(xié)發(fā)動(dòng)光榮革命頒布一系列憲法性法律文件確立君主立憲制至此國(guó)王與教會(huì)兩種權(quán)力自產(chǎn)生時(shí)起就充滿斗爭(zhēng)但為了各自生存和發(fā)展又不得不相互妥協(xié)分分合合歷經(jīng)1000多年的風(fēng)風(fēng)雨雨走出了一條融合之路最先以非暴力的改良方式確立了君主立憲制奠定了近代史上英國(guó)先驅(qū)的地位最后筆者提出了兩個(gè)問(wèn)題對(duì)待宗教等意識(shí)形態(tài)如何達(dá)到斗爭(zhēng)與和諧的平衡如何看待對(duì)法律的信仰筆者希望從中可以獲得啟示引起共鳴以更從容的態(tài)度來(lái)面對(duì)中國(guó)法治建設(shè)中所面臨的意識(shí)形態(tài)問(wèn)題關(guān)鍵詞憲政封建王權(quán)基督教會(huì)宗教改革君主立憲制

簡(jiǎn)介：浙江師范大學(xué)碩士學(xué)位論文全球化背景下宗教事務(wù)管理方式探討浙江省義烏市個(gè)案研究姓名朱洪淼申請(qǐng)學(xué)位級(jí)別碩士專業(yè)公共管理政府管理指導(dǎo)教師張根福20090320ANEXPLORATORYSTUDYONTHEMANAGEⅣ匝NT0FREGILIOUSAFFAIRINTHECONTEXTOFGLOBALIZATION二一CASESTUDYOFYIⅥ廠UINZHE兒ANGPROVINCEABSTRACTINRECENTYEARS，WITHCONTINUOUSADVANCEOFGLOBALIZATION，THEECONOMIC，CULTURAL，ANDRELIGIOUSEXCHANGESBETWEENTHEINCREASINGLYFREQUENTUSEOFINTERNATIONALHOSTILEFORCESAGAINSTMYRELIGIOUSINFILTRATIONINCREASED，SOVEREIGNTYANDINDEPENDENCEOFOURCOUNTRYTODELIGIOUSPRINCIPLESTAUGHTBYTHEIMPACTOFTRADITIONALMANAGEMENTMETHODSOFRELIGIOUSAFFAIRSISFACINGASERIOUSCHALLENGEALTHOUGHTHEACADEMICCOMMUNITYINRECENTYEARSABOUTTHECONTEXTOFGLOBALIZATION，RELIGIOUSSTUDYTHEGROWINGPROBLEM，BUTMOSTOFTHEMREMAININTHEGLOBALIZATIONONTHEWORLD’SRELIGIONSANDRELIGIOUSIMPACTOF0111“COUNTRYONANDMANAGEMENTOFRELIGIOUSAFFAIRSTHEQUESTIONOFHOWTOADAPTTOTHECHALLENGESOFGLOBALIZATIONRESEARCHLESS0111“COUNTRYTHEMANAGEMENTOFRELIGIOUSAFFAIRSINGENERALORINAMOREPASSIVESTATUSZHEJIANGYIWUCITYFORITSWORLDCOMMERCEFEATURES，INADAPTINGTOTHECHALLENGESOFGLOBALIZATIONTOIMPROVETHEMANAGEMENTOFRELIGIOUSAFFAIRSONALOTOFUSEFULEXPLORATIONS，ANDACCUMULATEDSOMESUCCESSFULEXPERIENCE，ISALSOFACINGLOTOFDIFFICULTIESANDPROBLEMS，ISTOEXPLORETHECONTEXTOFGLOBALIZATIONWAYSTOIMPROVETHEMANAGEMENTOFRELIGIOUSAFFAIRSMEASURESATYPICALCASETHEARCHITECTUREOFTHISTHESISISDIVIDEDINTOTHREECHAPTERSCHAPTERIBRIEFLYEXPLAINEDTHEBACKGROUNDOFGLOBALIZATIONAREUNDERWAYTOSTRENGTHENTHEMANAGEMENTOFRELIGIOUSAFFAIRSRESEARCH，ASWELLASTHEIMPORTANCEOFDOMESTICANDINTERNATIONALRESEARCHONTHISISSUE；CHAPTERTHREEISACOMPREHENSIVEANALYSISOFCHINASTRADITIONALWAYOFMANAGEMENTOFRELIGIOUSAFFAIRSCHARACTERISTICS；CHAPTERIIIISBASEDONYIWUCITYZHEJIANGPROVINCEASANEXAMPLE，THEANALYSISOFTHECONTEXTOFGLOBALIZATIONTHEEMERGENCEOFNEWRELIGIOUSSITUATIONII

簡(jiǎn)介：外交學(xué)院碩士學(xué)位論文中美外交哲學(xué)的比較研究姓名酈莉申請(qǐng)學(xué)位級(jí)別碩士專業(yè)國(guó)際關(guān)系指導(dǎo)教師李海東20070501ABSTRACTINSOCIALACTIVITIES，PEOPLE’SPHILOSOPHYOFGETTINGWITHOTHERSISFORMED，WHILEINTEGRATEDWITHNATIONALIDENTITY,THEIRPHILOSOPHYOFRELATIONSHIPBETWEENNATIONANDCITIZENSISFORMED．INTHEINTERNATIONALCOMMUNICATIONS，THEIRPHILOSOPHYOFRELATIONSHIPAMONGNATIONSISFORMED．DIPLOMATICPHILOSOPHYTAKESDIPLOMATICRELATIONSHIPANDTHEMOSTCOL／LMONPROBLEMOFDIPLOMACYASOBJECTIVES，MANIFESTINGACOUNTRY’SPOLITICALPHILOSOPHYINTHEINTERNATIONALARENA，GOINGTHROUGHPROCESSESOF‘PERSONALPOLITICALDIPLOMATIC”P(pán)HILOSOPHIES，CHINAISTHELARGESTDEVELOPINGCOUNTRYANDTHECOUNTRYWITHFASTESTGROWTHOFCOMPREHENSIVENATIONALPOWER，WHILETHEUNITEDSTATESISTHEONLYSUPERPOWERINTHEWORLD，DIFFERENTNATIONALSITUATIONSDECIDETHEDIFFERENCESBETWEENCHINESEANDUSDIPLOMATICPHILOSOPHY．CHINESETAKE‘‘INTEGRITYOFHEAVENANDHTTMANBEINGS”ASTHEIRVALUES，TAKING“BEINGASAINT’’ASPERSONALOBJECTIVE．INTEGRATEDWITHCHINESENATIONALIDENTITYOF“BLENDEDNESSOFMULTICULTURES”，F(xiàn)ORMINGTHEPOLITICALPHILOSOPHYOF“GOVERNANCEWITHBENEVOLENCE’’ANDDIPLOMATICPHILOSOPHYOF“HARMONIOUSWORLD”ININTERNATIONALAFFAIRS．DIFFERENTFROMCHINA，TKEU，S．TAKESANGLOSAXONPROTESTANTWASPASTHEIRVALUES，EMPHASIZINGINDIVIDUALISMINPERSONALRELATIONS，INTEGRATEDWITHTHEWHITEANGLOSAXONPROTESTANTNATIONALIDENTITY,FORMINGITSAMERICANCREED’POLITICALPHILOSOPHY,RESULTINGTHEU．S，DIPLOMATICPHILOSOPHYDENSELYTENTEDBYIDEOLOGY．THISTHESIS，BYCOMPARINGCHINESEANDUSDIPLOMATICPHILOSOPHIES，TRIESTOEXPLORETHEPRIMARYREASONSFORPREJUDICESOFBETWEENCHINAANDTHEU，S．．APPLYINGHERMENEUTICSINTHEWESTERNPHILOSOPHY,ARGUINGTHENECESSITYANDPOSSIBILITYFORCOUNTRIESWITHPREJUDICESTOBUILDMUTUALLRUSLSTHROUGHCOMMUNICATION．INCURRENTANDFUTUREINTERNATIONALSYSTEM，CHINASHOULDPLAYANOPTIMISTICANDACTIVEROLEINPROMOTINGWORLDPEACE，F(xiàn)INDINGWAYSTOCREATEILEWVISIONSWITHTHEU?SSUCHAS“GOODGLOBALGOVERNANCE”，“WORLD”SENSEINCOOPERATIVEWIN．WINSITUATIONAND‘HARMONY”INMULTILATERALTRUSTBUILDING，MAKINGTHEINTERNATIONALENVIRONMENTINFAVOROFCHINA’SDEVELOPMENT．KEYWORDSCHINAUSRELATIONS，DIPLOMATICPHILOSOPHY，HERMENEUTICS，GOODGOVERNANCE，WORLD，HARMONYII

簡(jiǎn)介：北京交通大學(xué)碩士學(xué)位論文哲學(xué)視域中的信仰教育問(wèn)題研究姓名董黎申請(qǐng)學(xué)位級(jí)別碩士專業(yè)馬克思主義哲學(xué)指導(dǎo)教師荊學(xué)民20090601ABSTRACTABSTRACTBELIEFASTHECOREOFAXIOLOGY,CENTRALIZEDREFLECTTHEPEOPLE’SWORLDOUTLOOK，OUTLOOKONLIFEANDVALUES，ISASPIRITUALPROPANDBEHAVIORGUIDE，NOTONLYOFTHEVALUEOFINDIVIDUALPERSON，BUTALSOOFTHEEMOTIONALANDIDEOLOGYCHARACTERISTICSOFHUMANBEINGSANDSOCIETY．ITMAINTAINSUNITYOFNATIONALITIESANDSTABILIZATIONOFSTATES，ANDISTHESOURCEOFALLTHECOHESIONOFTHENATIONS．SOBELIEFEDUCATIONBECOMEMOREURGENTLYDEMANDEDBYTHEDEVELOPMENTATTHEPRESENTTIMEINOURCOUNTRY．BUTBEINGINATRANSITIONALPERIODLEADINGBYTHEECONOMICREFORM，THETRADITIONALCONTENTOFBELIEFEDUCATIONISUNEQUIPPEDFORDRASTICALLYCHANGEDLIFE．BELIEFCRISISHASBECOMEADIFFICULTISSUEOFTHEGENERATION．SODISCUSSBELIEFEDUCATIONISIMPORTANTTOGUIDETHEWHOLESOCIETYSETTINGUPTHERIGHTIDEAL，BUILDINGHARMONIOUSSOCIETY,REALIZEGREATREVITALIZATIONOFCHINESENATION．THEPAPERDEFINESTHECONNOTATION，F(xiàn)UNCTIONANDCHARACTERISTICOFBELIEFANDBELIEFEDUCATION，ANDINQUIRESINTOTHEEXISTINGPROBLEMS，STUDYONTHEMETHODOLOGYOFBELIEFEDUCATION，ANDCOMETOACONCLUSIONTOSOLVETHEPROBLEMS．THEARTICLEDRAWSFOURMEASURESTOREINFORCINGBELIEFEDUCATION．THATISRAISINGITSPORTION，IMPROVINGTHEMETHOD，CLEANSINGTHEENVIRONMENT，ANDENRICHINGTHECONTENT．KEYWORDSBELIEF；BELIEFEDUCATION；TRANSCENDENCE；MARXISMBELIEFCI．ASSNO

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