簡(jiǎn)介：索搬號(hào)J堅(jiān)∞盤(pán)』衛(wèi)一密級(jí)壘Ⅱ南京坪純?nèi)撇┦繉W(xué)位論文固迷失與追尋選擇與道德教育的哲學(xué)之思作者院系指導(dǎo)教師學(xué)科專(zhuān)業(yè)張夫偉教育學(xué)原日，ABSTRACTCHOICEISALLESSENTIALCHARACTERISTICOFHUMANBEINGHUMANBEINGBUILDUPITSLIFEANDCREATEITSELFBYCHOICEINTHEVALUEPLURALMODEMSOCIETYPEOPLEENCOUNTEREDTHECOMPLEXITYOFCHOICE，WHILETHEVALUEOFCHOICEISUPGRADEDITISAFUNDAMENTALPROBLEMFOREVERYONETOQUESTIONTHATHOWTOEXHIBITHUMANNATUREBYCHOICESO，MORALEDUCATION，WHICHTAKESSPIRITCIVILIZATIONASITSNATURE，COULDNOTAVOIDCONCERNINGTHEQUESTIONOFCHOICEGUIDINGPEOPLETOMAKEMORALCHOICESHOULDBECOMETHEULTIMATEMISSIONANDPURSUEOFMORALEDUCATIONHOWEVERINTHECOOPERATIONOFMORALRELATIVISM，APPETENCYISMANDINSTRUMENTALRATIONALISM，MORALEDUCATIONDEVIATESFROMITSNATUREOFSPIRITCIVILIZATIONASARESULTMORALEDUCATIONDOESNOTFULFILLITSOBLIGATION，BUTAGGRAVATESTHEABSENCEOFMORALVALUEINCHOICEMORALEDUCATIONWHICHSHOULDUPGRADEHAMANSPIRITLEDTOTHEDEGENERATIONOFHUMANNATUREDOMINATEDBYLECHERYANDPREJUDICE，PEOPLEHAVENOOTHERPURSUEEXCEPTINDULGINGINPRACTICALPROFITIDOLIZINGDOLCEVITASARISFYINGBOURGEOISLIFETHEYTAKETHISLIFEASREALLIFEANDTHEVALUEOFLIFEHUMANBEINGLOSTTHEWILLANDMOTIVETO打ANSCENDENCESO，THELIFEBECOMESCHAOS，OUTOFORDERPERPLEXED，VACUOUSANDHOPELESSTHENATUREOFMORALEDUCATIONDECIDESIT’STHEFUNDAMENTALFORCETOREJECTBOURGEOISANDGUARDIANNOBLENESSMORALEDUCATIONSHOULDSAY‘‘NO”TOBOURGEOISCHOICENEEDEDUCATIONALHORIZONINORDERTOREALIZEITSEDUCATIONALVALUEFREEDOMISONLYTHEPREMISEOFCHOICE，WHICHCOULDNOTGUARANTEENRIGHTCHOICEGOODCONSTRUCTEDUCATIONALHORIZONOFCHOICEONLYINTHEPROCESSOFQUESTIONINGGOODANDBEINGARERGOODCHOICECANMAKEPEOPLEGROWINGONLYINTHEPROCESSOFPURSUINGGOODMORALEDUCATIONCANGUIDEPEOPLECHOICEAWORTHWHILELIFE，ANDPROMOTETHEGROWINGANDPERFECTINGOFMORALSELFCHOICEANDGUIDINGCONSTRUCTTHEPRACTICEOFMORALEDUCATIONCOMMONLYTHEFREEDOMOFCHOICEISTHEPREMISEOFMORALEDUCATIONGUIDEISTHEBASICWAYOFMORALEDUCATIONTHEREISALWAYSATENSIONBETWEENGUIDEANDCHOICE，WHICHEMBODIESTHENECESSITYANDPOSSIBILITOFMORALEDUCATIONMORALEDUCATIONGOESFORWARDUNDERTHETENSIONOWINGTOTHEINEFFICACYOFRULEEDUCTION，MORALEDUCATIONSHOULDTURNTOVIRTUEEDUCATIONVIRTUEEDUCATIONSURPASSESBUTNOTCOMPLETELYDENIESRULEEDUCATIONONLYVIRTUECARLMAKECHOICEBECOMEMORALCHOICEANDGOODCHOICEARISTOTLE’SVIRTUEETHICSISNOTANOUTDATEDTHEORYBUTAWORTHWHILETHEORYFORMODEMMORALEDUCATIONTODRAWENLIGHTENMENTFROMPUBLICLIFEISTHEGROUNDWORKOFPERSONALCHOICE，WHILEITISNECESSARYFORVIRTUEGROWINGITISNOTCORRECTTOREGARDVIRTUEGROWINGASPRIVATEAFFAIRSTURNINGTOLIFEWORLDOFMORALEDUCATIONISNOTTOECHOORDINARYLIFE，BUTSTILLKEEPITSTRANSCENDINGNATUREVIRTUEEDUCATIONPERSEISGOODLIFEMORALEDUCATIONISFULLOFUNKNOWNANDLIKELIHOODMORALEDUCATIONSHOULDGUIDEPEOPLETOMAKEPRUDENTCHOICEANDCHOICEGOODLIFE，SOTOPROMOTETHEGROWTHANDPERFECTIONOFMORALSEL￡EXHIBITTHEEXCELLENCE，PREEMINENCEANDGOODLINESSOFHUMANNATURETHISISTHEOBLIGATIONWHICHMORALEDUCATIONSHOULDFULFILLBUTUNFUFRILLEDKEYWORDSCHOICE；MORALEDUCATION；GOOD；FREEDOM；VIRTUE；MODEMITYII

簡(jiǎn)介：黑龍江大學(xué)博士學(xué)位論文文化哲學(xué)實(shí)踐哲學(xué)的當(dāng)代形態(tài)姓名王宏宇申請(qǐng)學(xué)位級(jí)別博士專(zhuān)業(yè)馬克思主義哲學(xué)文化哲學(xué)指導(dǎo)教師衣俊卿20071011黑龍江大學(xué)博士學(xué)位論文ABSTRACTMARXISTCULTURALPHILOSOPHYISONEL【INDOFMARXISTPRAXISPHILOSOPHYASABASICCONTEMPORARYFASHIONANDFORMITISONEOFTHETHOUGHTSANDCONCEALEDLOGICINTHEIMAGINATIONOFPRAXISPHILOSOPHYFROMTHEVIEWOFPRACTICEACTIVITIESINT11E20MCENTURYCULTURALPHILOSOPHYHASCHANGEDFROMTHEINNERVIEWOFPRAXISPHILOSOPHYTOOUTERFORM，WHICHISGOODATDISCUSSINGOFTHEORYOFCULTURALPATTERN，CULTURALCRISISANDCULTURALTRANSFORMATION，ALSOPAYSATTENTIONTOTHESPECIFICEXISTENCECIRCUMSTANCEANDCRITICISMONEVERYDAYLIFEITISMORECLOSETOSPECIFICANDHISTORICALLIVINGWAYTHESTUDYOFCULTURALPHILOSOPHYCOULDMAKEIMPROVEMENTONREALISTICCULTURALCRITICISM，RATIONALIZATIONANDHUMANIZATIONOFCOMMUNICATION，TRANSFORMATIONOFTHEMODEMCULTUREANDREBUILDOFLIFEWORLDTHEAUTHORSUMMARIZESSEVERALRULES，IDEASANDFIELDSOFMARXISTCULTURALPHILOSOPHYWHICHHASITSOWNPREDOMINANCERESTEDWITHTHESTUDYOFMICRODIMENSIONALITYSTRUCTUREOFEVERYDAYLIFESENSE，CULTURALTRANSFORMATIONANDCULTURALVARIANCETHECONTEMPORARYSENSEOFMARXISTCULTURALPHILOSOPHYISCONNECTED、析MCHINESECONTEMPORARYCULTURECHINAISFACEDTOTHECHANGEOFMODERNIZATIONANDTHEREBUILDOFEVERYDAYLIFEWHILETHEPROBLEMSSHOULDBEHANDLEDNOWARETHEDISORDERINGOFCONTEMPORARYCULTUREANDTHEMISTAKENWAYOFEDUCATIONTHEREBUILTOFCHINESECONTEMPORARYCULTURESHOULDTAKEHUMAN’SMODERNIZATIONASESSENCEANDCOREVALUE，MAKESUBJECTIVITYSELFREFLECTIONANDSELFIMPROVEMENTONTHEBASICOFINTEGRATIONOFMARXISM，CHINESETRADITIONALANDWESTEMCULTURETHEN，WEWOULDACCOMPLISHCULTURALENLIGHTENMENTANDINTEGRATION，ANDREALIZEEQUALCOMMUNICATIONANDDIALOGUEOFINTERCULTUREKEYWORDSMARXISM；CULTURALPHILOSOPHY；PRAXISPHILOSOPHY；EVERYDAYLIFE；CULTURALPATTEMII

簡(jiǎn)介：山東大學(xué)碩士學(xué)位論文“理性”的政治及其批判奧克肖特的人性哲學(xué)分析姓名劉岱申請(qǐng)學(xué)位級(jí)別碩士專(zhuān)業(yè)外國(guó)哲學(xué)指導(dǎo)教師傅永軍20060516山東大學(xué)碩士學(xué)位論文中文摘要眾所周知，自17世紀(jì)，霍布斯開(kāi)創(chuàng)了現(xiàn)代政治學(xué)以來(lái)，自由主義和保守主義思想的對(duì)峙就成為西方政治學(xué)思想發(fā)展的主流脈絡(luò)但是，不可否認(rèn)，在這兩大流派之外，還存在著其他的“特立獨(dú)行”的政治哲學(xué)家，他們同樣針對(duì)自由和正義的命題，提出了與眾不同的政治學(xué)思想，奧克肖特便是其中之一他將自由主義等同于自然權(quán)利理論，將保守主義等同于習(xí)俗主義。，并分別對(duì)它們做出批判，也正是在對(duì)這兩者批判的過(guò)程中，奧克肖特建立了他的富有特色的人性政治學(xué)。奧克肖特堅(jiān)信，真正的政治學(xué)必然要建立在哲學(xué)知識(shí)論的基礎(chǔ)上。他從基礎(chǔ)哲學(xué)著手，反思現(xiàn)代政治學(xué)的狀況，睿智地洞察到，現(xiàn)代政治危機(jī)的根源就在于理性主義的泛濫。理性主義的泛濫直接導(dǎo)致基礎(chǔ)哲學(xué)領(lǐng)域?qū)嵶C主義和科學(xué)主義的盲目橫行。精神科學(xué)喪失了自身的真理性和方法，淪為自然科學(xué)的附庸；政治學(xué)領(lǐng)域中人性的淪喪，參與政治的“個(gè)人”被迫轉(zhuǎn)變?yōu)椤胺磦€(gè)人”。隨著“反個(gè)人”成為政治的主體，現(xiàn)代政治也就徹底失去了主體性，“人”成為了被制度所壓迫的對(duì)象因此，他的政治學(xué)的開(kāi)端就是致力于對(duì)理性主義的批判。對(duì)奧克肖特來(lái)講，批判理性主義就是要實(shí)現(xiàn)兩個(gè)目的，LIP一是回歸到理性的原初意義；一是把人性從理性主義的壓迫下解放出來(lái)。通過(guò)對(duì)理性主義的批判，奧克肖特得到了“廣義的理性”的概念，并且使人性獲得了獨(dú)立。他進(jìn)一步提出了用理性詮釋人性的方法，將“人性”用。心靈的知識(shí)”的形式表達(dá)出來(lái)。這樣表達(dá)的“人性”盡管不確切，但卻有著人所共識(shí)的“真實(shí)性”，能夠成為一切政治思想和政治制度立足的基石。正是在這樣的發(fā)白人性的理解上，奧克肖特逐步對(duì)“正義”、。自由”、“民主”、“平等”、“宗教”和“教育”等政治學(xué)概念進(jìn)行了解析，提出了“消極治理”的政治思想。他所謂的“消極治理”是將政治的權(quán)利交還給“人”，交還給擁有真正的“自由的意志”的“個(gè)人”。并在最大程度上削弱政府的權(quán)能，制止政府用“事業(yè)性的目標(biāo)”妨害“人性的目的”的實(shí)現(xiàn)。由他的批判理論我們看到，奧克肖特本人的哲學(xué)富含道德的熱情，他的政治學(xué)實(shí)際上是建構(gòu)在。人性”的道德底線之上的政治學(xué)說(shuō)。正是從這一點(diǎn)出發(fā)，奧克肖特創(chuàng)建了他的富有特色的政治理論，即。公民社團(tuán)”思想。①關(guān)于對(duì)。習(xí)俗主義”的理解?？梢詤⒖剂袏W施特勞斯‘自然權(quán)利與歷史，彭剛譯三聯(lián)出版社，2003年版，第108110頁(yè)。

簡(jiǎn)介：V9‘LLB分類(lèi)號(hào)C95編號(hào)1074203040203050密級(jí)公開(kāi)西北民族大學(xué)研究生學(xué)位論文論文題目中文羝生墾基籃塞夔亟篡鮑蕉匱皇劍塞啞筮論文題目外文量墨壁壘墮塾Q塾塾壁箜皇塑空墅也璺塑ANDINNOVATIONOFRRC’SETHNIC墮豳L壘塑巳壘I曼L皇墨培養(yǎng)單位呈型圭豎翌迨量堡直夔堂嬰窒壑學(xué)號(hào)P030910050研究生姓名里重學(xué)科專(zhuān)業(yè)里豆星圭豎匱筮堡詮皇亟筮研究方向囂堂醫(yī)篋亟筮麴民墓擅趣麴筮星嬰塞學(xué)位級(jí)另Q亟導(dǎo)師姓名、職稱噩壅整塾攫壑鰉重夔攫論文工作起止年月Q盟生旦至2Q盟生旦論文提交日期2盟生目論文答辯日期QQ曼生且學(xué)位授予日期2QQ生且校址甘肅省蘭州市西北新村1號(hào)RESEARCHONTHEDEVELOPMENTANDINNOVATIONOFPRC。SETHNICRELIGIONPOLICIES，RELIGIONISAVERYOLDSOCIALANDHISTORICALCULTUREPHENOMENONANDHASAPROFOUNDINFLUENCEUPONHUMANHISTORYTHEREAREMANYNATIONALITIESANDRELIGIONSINOURCOUNTRYALMOSTEVERYNATIONALITYFOLLOWSTHEIROWNRELIGIONANDCULTURALTRADITIONTOGETACORRECTUNDERSTANDINGANDPROPERHANDLINGOFETHNICRELIGIONPROBLEMSINTHESOCIALISTICPERIODOFOURNATIONHASACLOSERELATIONTOOURNATION’SSECURITYANDINTEGRITYTOITSOVERALLSTABILITYITSUNITYOFALLNATIONALITIESANDINTERNATIONALRELATIONSTHEREFORE，THISALSOBRINGSFORWARDDEMANDINGREQUESTTOENACTINGRELEVANTPOLICIESSINCEITSFOUNDATION，THECOMMUNISTPARTYOFCHINAHASBEENPAYINGGREATATTENTIONTOETHNICRELIGIONPROBLEMS，AFTERTHEFOUNDATIONOFTHEPEOPLE’SREPUBLICOFCHINATHEETHNICRELIGIONPOLICYOFTHECOMMUNISTPARTYOFCHINAEXPERIENCEDADEVIOUSPROCESSOFDEVELOPINGUNTILTHEFORMATIONOFNEWETHNICRELIGIONPOLICYWITHCHINESECHARACTERISTICS，THEESSAYBASEDONTHERESEARCHINTOTHEPROCESSOFCPC’SETHNICRELIGIONPOLICYSINCETHEFOUNDATIONOFTHEPEOPLE’SREPUBLICOFCHINAATTEMPTSTOSUMMARIZETHEEXPEIRIENCEOFCPC’SETHNICRELIGIONPOLICYANALYZINGITSTRENDOFCHINA’SETHNICRELIGIONPROBLEMSANDDISCUSSINGTHEINNOVATIONOFETHNICRELIGIONPOLICYTHEESSAYISCOMPOSEDOFFOURCH印TERSCHAPTERONEMAINLYEXPOUNDSTHETHEORETICALANDPRACTICALSIGNIFICANCEOFCHOOSINGTHISTOPIC，THEACADEMICSTATUSQUOINTHISFIELDANDTHEEMPHASISANDDIFFICULTIESOFTHISESSAYCHAPTERTWODISCOURSESONTHEETHNICRELIGIONSTATUSANDBASICTHEORYASWELLASITSEVOLVEMENTINTHEPEOPLE’SREPUBLICOFCHINACHAPTERTHREEREVIEWSTHEHISTORICALFOUNDATIONANDDEVELOPINGPROCESSOFETHNICRELIGIONOFCHINATHEPRACTICALEXREDENCEOFETHNICRELIGIONPOLICIESOFCHINAISALSOSUMMARIZEDCHAPTERFOURANALYZESANDDISCUSSESCURRENTDEVELOPINGTRENDOFETHNICRELIGIONPROBLEMSANDINNOVATIONOFETHNICRELIGIONPOLICIESOFCHINAKEYWORDSPRC’S，ETHNICRELIGION，POLICYDEVELOPMENT，INNOVATION

簡(jiǎn)介：分類(lèi)號(hào)學(xué)校代碼10542密級(jí)學(xué)號(hào)200920511047宗教與國(guó)家民族主義視野下的生命月刊RELIGIONANDSTATE／TZE三殄MOTTHL，VUNDERTHEPERSPECTIVEOFNATIONALISM研究生姓名堡建豎指導(dǎo)教師姓名、職稱李傳斌教授學(xué)科專(zhuān)業(yè)中國(guó)近現(xiàn)代史研究方向中國(guó)近現(xiàn)代政治與對(duì)外關(guān)系史湖南師范大學(xué)學(xué)位評(píng)定委員會(huì)辦公室瑚甯卿≯巳六孚芋1互詳足妥員會(huì)辦公至二O一二年五月中文摘要生命月刊19201926由北京基督教團(tuán)契證道團(tuán)1924年改稱生命社創(chuàng)辦，成員以在燕京大學(xué)執(zhí)教的教授為主，其自喻性質(zhì)是“不分國(guó)界、不分宗派、不屬黨會(huì)?！?920年代，該刊在風(fēng)起云涌的民族主義運(yùn)動(dòng)沖擊下做出了復(fù)雜的回應(yīng)。1922年的非基督教運(yùn)動(dòng)中，生命月刊對(duì)運(yùn)動(dòng)進(jìn)行了反駁同時(shí)也要求基督教自??；1924年收回教育權(quán)運(yùn)動(dòng)爆發(fā)后，生命月刊作者的態(tài)度出現(xiàn)了分歧，但最終還是接受教會(huì)學(xué)校立案的結(jié)果；面對(duì)1924年非基督教運(yùn)動(dòng)的再興，生命月刊的態(tài)度呈現(xiàn)出從自我保護(hù)到激烈反駁再到反求諸己的復(fù)雜回應(yīng)；1925年五卅運(yùn)動(dòng)發(fā)生后，生命月刊表現(xiàn)了中國(guó)基督徒自身的覺(jué)醒和對(duì)教會(huì)的危言勸誡；在廢除不平等條約問(wèn)題上，生命月刊呈現(xiàn)出中國(guó)基督徒立場(chǎng)逐漸堅(jiān)定的過(guò)程。在與民族主義運(yùn)動(dòng)的互動(dòng)過(guò)程中，生命月刊開(kāi)始逐漸有了自己的民族主義主張，即“理性”對(duì)待“國(guó)家主義”，塑造基督徒的國(guó)民觀、建立本色教會(huì)、以及本色教會(huì)服務(wù)國(guó)家與社會(huì)的理念。生命月刊的民族主義表達(dá)表現(xiàn)了中國(guó)基督徒知識(shí)分子濃厚的愛(ài)國(guó)情懷、深受民族主義運(yùn)動(dòng)影響、中國(guó)基督徒國(guó)民與教徒身份的調(diào)和與統(tǒng)一、信仰與國(guó)家之間的調(diào)適與選擇的四個(gè)特點(diǎn)。關(guān)鍵詞20世紀(jì)20年代，生命月刊，民族主義運(yùn)動(dòng)，基督教，國(guó)家。

簡(jiǎn)介：分類(lèi)號(hào)密級(jí)單位代碼11鯉一學(xué)號(hào)20032007西北大學(xué)碩士學(xué)位論文題目壹?jí)|當(dāng)垡墊壹鯊堡壁塞煎疊鱟壹二二墊壹塑墨墨整王的二鱟墮鎏塹芏基熊金塹作者塾塾指導(dǎo)教師堡室塹一專(zhuān)業(yè)技術(shù)職務(wù)學(xué)科專(zhuān)業(yè)盤(pán)墮雪墨答辯日期學(xué)位授予日期二OO六年五月教授尋找當(dāng)代地方治理研究的新話語(yǔ)地方治理思路下的一種政治哲學(xué)基礎(chǔ)分析摘要本文在重點(diǎn)回顧地方治理理論的歷史和分析其4個(gè)理論構(gòu)成部分“多中心”治理理論、4第三條道路”理論、集體行動(dòng)理論和社群共同體思想理論的基礎(chǔ)上，對(duì)地方治理與地方政府的關(guān)系及其研究合法性進(jìn)行了再辨析；從聯(lián)邦制和單一制的歷史線索出發(fā)，給出了一個(gè)政治哲學(xué)思想變遷可能的理論趨勢(shì)和進(jìn)化規(guī)律；在提出地方治理理論研究的新“方法論”的基礎(chǔ)上，引入了一個(gè)地方治理理論思路下地方政府研究中可供選擇的理論“工具”“自生秩序”理論；結(jié)合一個(gè)中國(guó)地方治理思路下的案例分析，展望了地方治理思路下中國(guó)實(shí)踐和研究發(fā)展的前景；從而完成基于一門(mén)純粹科學(xué)研究的地方治理理論研究的學(xué)科體系構(gòu)建。關(guān)鍵詞地方治理；新話語(yǔ)；政治哲學(xué)；自生秩序；方法論FINDINGTHEN唧S幽桃HTOTHEMODEMLHSEARCHOFLOC越GOVERNANCEABASICANALYSISOFPO蜥EALPHNOSOPHYUNDER伍ELOC越GOVEMAN∞TH伽GHTS

簡(jiǎn)介：中圖分類(lèi)號(hào)UDC學(xué)校代碼10055密級(jí)公開(kāi)高遺天港碩士學(xué)位論文關(guān)于解放思想的哲學(xué)思考PHILOSOPHICALREFLECTIONSONTHEEMANCIPATIONOFTHEMIND論文作者塑曉旌申請(qǐng)學(xué)位鎏堂亟學(xué)科專(zhuān)業(yè)里壹星圭塞基奎廈堡答辯委員會(huì)主席旌基逛指導(dǎo)教師揚(yáng)遂熬援培養(yǎng)單位一墨杰星圭塞熬直堂瞳研究方向旦杰星圭豎皇當(dāng)岱生屢蕉屋評(píng)閱人壑壹驗(yàn)童勉蒸蕉懇壟南開(kāi)大學(xué)研究生院二OO九年十一月南開(kāi)大學(xué)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)性聲明酌法律責(zé)任由本人承擔(dān)。學(xué)位論文作者簽名巫覽耀2009年12月7日非公開(kāi)學(xué)位論文標(biāo)注說(shuō)明根據(jù)南開(kāi)大學(xué)有關(guān)規(guī)定，非公開(kāi)學(xué)位論文須經(jīng)指導(dǎo)教師同意、作者本人申請(qǐng)和相關(guān)部門(mén)批準(zhǔn)方能標(biāo)注。未經(jīng)批準(zhǔn)的均為公開(kāi)學(xué)位論文，公開(kāi)學(xué)位論文本說(shuō)明為空白論文題目申請(qǐng)密級(jí)口限制≤2年口秘密≤LO年口機(jī)密≤20年保密期限20年月日至20年月日審批表編號(hào)L批準(zhǔn)日期20年月日限制★2年最長(zhǎng)2年，可少于2年秘密★L(fēng)O年最長(zhǎng)5年，可少于5年機(jī)密“K20年最長(zhǎng)LO年，可少于10年

簡(jiǎn)介：授予單位代碼學(xué)號(hào)或申請(qǐng)?zhí)柮芗?jí)10459200540405文學(xué)論大位州學(xué)鄭士碩專(zhuān)業(yè)學(xué)位農(nóng)村宗教問(wèn)題研究一以鄭州市為例院系名稱公共管理學(xué)院學(xué)位類(lèi)別公共管理碩士作者姓名丁紅獻(xiàn)導(dǎo)師姓名、職稱秦國(guó)民教授2008年12月9日ABSTRACTWITHTHEIMPLEMENTATIONOFTHEPOLIEYOFFREEDOMOFRELIGIOUSBELIEF，RELIGIOUSORGANIZATIONSINRURALAREASHAVEAEHIEVEDRAPIDDEVELOPMENTINVASTRURALAREASANDHAVEPLAYEDANIMPORTALLTROLEFORVILLAGEEOMMITTEESHOWTOFAEETHEDEVELOPMENTOFRELIGIOUSORGANIZATIOLLSANDEOORDINATEWITHRELIGIOUSORGANIZATIONS，HASBECOMEAVERYREALISTICPROBLEMTHEYMUSTFAEETHEPURPOSEOFTHEARTIELE15TOSTUDYTHERURALANDRELIGIOUSISSUES，TOEXPLOREAREASONABLERELATIONSLLIPBETWEENTHERURALVILLAGEEOMMITTEESANDRELIGIOUSORGANIZATIONS，ANDTOTLLINKABOUTHOWTLIEVILLAGEEOMMITTEESGUIDERELIGIOT一5ORGANIZATIONSINTL，ERURALAREASTOPLAYANAETIVEROLE，50ASTOPROMOTETHEDEVELOPMENTOFSOEIALUNDERTAKINGSANDPROMOTETL飛EBUILDINGOFNEWSOEIALISTEOUNTRYSIDETHISARTIELE15DIVIDEDINTOFIVEPARTSINTHEINTRODUETION，IT15STATEDTHEMAINTOPIESOFTHISRESEAREHBAEKGRO、IND，ANDRESEARCHMETHODSTHESEEONDPARTFOEUSESONTHEMARXISTCONEEPTOFTHEBASIEEOLLEEPTSOFRELIGION，OPINION，ASWELLASTHEMARXISTVIEWOFRELIGIONFROMTHEPERSPEETIVEOFTHESTUDYOFRELIGIOUSORGANIZATIONSINTHENEWBUILDINGINTHERURALEOMMUNITYOFTLIEROLETHETHIRDP叭15THATTHLOUGHTHEEMPIRICALANALYSISOFRURALANDRELIGIOUSISSUES，EXPLORETHEREASONFOREU汀ENTPROBLEMSTHEFOURTHPART，ASAMAINPARTOFTHEARTIELE，F(xiàn)OEUSESONTHERIGHTWAYTOHANDLERURALANDRELIGIOUSISSUESTHUS，LEADSTOAFINALEONCLUSIONBYAREASONABLEDEFINITIONOFVILLAGEEOMMITTEESINRURALAREASANDTHERELATIONSHIPBETWEENFAITH一BASEDORGANIZATIONS，F(xiàn)AITH一BASEDORGANIZATIONSTOPLAY，RELIGIOUSFIGURESANDRELIGIOUSBELIEVERSOFANACTIVEROLETOPROMOTETHEBUILDINGOFAHARMONIOUSSOCIETY，TOAEHIEVEGOODGOVERNANEETHESTUDYUSESTHEMARXISTVIEWOFRELIGION，THETHEORYOFBUILDINGSOCIALISMWITHCHINESEEHARAETERISTIESANDTHETHEORYOFGOVERNANEE，ANDTHEEMPIRIEALANALYSISOFTHESTUDY，ESTABLISHAREASONABLEDEFINITIONOFTHEVILLAGECOLNLLLITTEESINRURALAREASORGANIZATIONS，INTL、ENEWERAFROMTHE”FOUR一IN一ONE”SOEIALANDCC0NO】1LLCANDRELIGIOUSCONSTRUCT10N，POLITIEAL，EULTURAL，SOCIALASPEETSANDGIVEFULLPLAYTOTHECONSTRUETIONOFTHEFOURRELIGIOUSORGANIZATIONS，RELIGIOUSLEADERSANDRELIGIOUSPEOPLEANAETIVEROLEINTHENEWPOINTOFVIEWKEYW6RDSRURALANDRELIGIOUSISSUESTHESOEIALROLEOFRELIGIONTHERELATIORISBETWEENRELIGION111

簡(jiǎn)介：碩士學(xué)位論文實(shí)踐哲學(xué)視野下的科學(xué)發(fā)展觀初探陳然然燕山大學(xué)2008年12月CLASSIFIEDINDEXA81UDC32DISSERTATIONFTHEMASTERDEGREEINLAWSTHEPRIMARILYSTUDYONTHESCIENTIFICDEVELOPMENTCONCEPTIONINSIGHTOFPRACTICEPHILOSOPHYCIDATESUPERVISACADEMICDEGREEAPPLIEDFSPECIALITYUNIVERSITYCHENRANRANPROFZHUGUANGRONGMASTEROFLAWSMARXISTTHEYIDEOLOGICALPOLITICALEDUCATIONYANSHANUNIVERSITY

簡(jiǎn)介：、JG曲‘3611一索取寸里駐丑I幽趾南京珂勉犬掌碩二仁學(xué)位論文固耶林權(quán)利哲學(xué)思想述論作者錢(qián)鵬院系法學(xué)院_______。一。一指導(dǎo)教師睦鴻明女￡授學(xué)科專(zhuān)業(yè)祛學(xué)理論ABSTRACTJHEFING，LIVEDINGERMANYIN19CENTURY，WHOISONEOFTHEGREATESTJURISCONSULTINTHATCENTURYOFWESTERNEUROPEHISRIGHTPHILOSOPHYIDEOLOGYISNOVEL，PENETRATINGTOHAVECREATIVITYHISRIGHTTHEORETICALSYSTEMISTOGATHERTHECREAMOFTHEDOMESTICLAWSCHOOLOF1819CENTURY，THEVALUABLEACCOMPLISHMENTWHICHRECEIVEANDSAVESIMULTANEOUSLYRIGHTPHILOSOPHYIDEOLOGYOFJHERINGCALLSUMUPFORTHESEVERALMAJORASPECTSFIRSTLYHEHASLEADBENEFITINTOTHECONCEPTOFTHERIGHT，DETERMINEDNEWRIGHTDEFINITION；SECONDLY，THEPURPOSEOFLAWISTOREALIZERIGHTANDBALANCERIGHTTHIRDLYCALLONEVERYBODYMUSTSTRUGGLEFORRIGHT；LASTLYEMPHASIZETHEIMPORTANCEOFTRAININGRIGHTCONSCIOASNESS。WITHREGARDTOHOWTOUSERIGHTPHILOSOPHYIDEOLOGYOFJHERINGFORREFERENCE，PENMANADVANCESEVERALCLUMSILYCONSIDERSANDOPINIONS“STRUGGLEFORRIGHT”O(jiān)FJHERING，NOTTHESLOGANOFTRANSCENDENTPROPOSITIONOFHUMANRIGHTSBYENDOWMENT，MUSTATTACHIMPORTANCETOTHEBENEFITOFINDIVIDUALANDSOCIETYMUSTCALLONEVERYBODYSTRUGGLEFORRIGHT，MUSTPROTECTINVIOLABILITYRIGHTCONSCIOUSNESSOFCITIZEN，MUSTFOSTERMODEMRIGHTCONSCIOUSNESSALONGWITHMODERNIZATIONOFLEGALSYSTEM，COMPLICATIONOFLAWSYSTEM，COMPLEXITYOFSOCIALBENEFIT，THERESEARCHOFRIGHTPHILOSOPHYIDEOLOGYOFJHERINGWILLHELPTODRIVETHECOURSEOFSOCIETYRULEDBYLAWANDESTABLISHRIGHTOFTHEPRESENTAGEKEYWORDJHERING；RIGHT；BENEFIT；RIGHTCONSCIOUSNESSII

簡(jiǎn)介：蘇州大學(xué)碩士學(xué)位論文中國(guó)現(xiàn)代化問(wèn)題的哲學(xué)反思以蘇州基本實(shí)現(xiàn)現(xiàn)代化指標(biāo)體系研究為例姓名李利申請(qǐng)學(xué)位級(jí)別碩士專(zhuān)業(yè)馬克思主義哲學(xué)指導(dǎo)教師任平沈榮興20080401中國(guó)現(xiàn)代化問(wèn)題的哲學(xué)反思英文摘要RENECTIONOFPH丑OSOPHYONQ血ESEMODEN血撕ONNOBLE瞄BASICALLYREALIZESTHEMODE面ZATIONINDICATORSYSTEMRESEARCHOFSUZHOUABSTRACTTHEA1IILESE如NII鋤ENTALREALITIESOFIILITIALSTAGEDECISIONFHTUREN．ENDALIDTLLEBASICSUBJECTW部STILLT11EMODE面ZADON．。CLLINESEPOSITIVE觚DNEGATIVEPRACTICEINTWOASPECTSDEM鋤DST0REFBRM仃ANSF6MLING廿LEOUNOOKOFDEVELOPMENT，BUTTLLE位MSF．ON【LINGONBEINGT0UNDERSTAIIDT0TLLEMODEMITYATNLEBACK。ATMEPFESENT，MEWONDMSTO珂H雒ENTEREDAMENEWGLOBALIZEDTIRNE，A矗釅‘CLASSICALMODENLITY，’、‘‘MEPOSTII】【OD唧ISM，’、‘‘RCNECTIONOFMOD鋤ITY’CVEN‘‘TLLEHALFMOD跚1ITY，’APPEAREDINNLEIDENDCALSPACEAILDTIMECIRCUMSTALLCES，BEILLGT0CONS劬LCT吐LECTLINESENEWMODERILITYT0BECOME≤№CURRENTDEVELOPMENTPFACTICALN∞D(zhuǎn)S。B也ISP硎CULARCONTEX毛涵EREEXAIILINGOFMARX’SALLALYSISONMOD咖ITYMAILLLYCOMPOSEDOFCAPITAL910BAHZATION，鋤DAFTERMEWESTPOS恤ODEMISM，MEREFLEC垃ONOFN10DEMITYLAUILCHEDMEMALOG，F(xiàn)INALLYOBTAINTODAYTHEMODEMITY．INCONTEMPOFA巧CLLIILASHOULDNEIMERBEDASSICALMOD咖INMEP耐ODOFMA取觚DW幻ES，EVENNORGIDDENS’S‘‰NEC咖NOFMOD刪TY’0R“Ⅱ1ESCCONDINODEMITY，’，BUTANEWMODEMITY“LEDBYMAR7【ISTPOS衄OD鋤ISM，MULTIPLEDCOORDINATIONBET、ⅣEENMEALLROUND，COMPREHENSIVECOORDINATED”。T復(fù)虹NGNLENEWⅡ10D洲TYASTLLEFOUND撕ONMOD鋤此ATIONISALSOONE比DOFNEWMO蛐AIION。COMET0HANDIEDEFINITION例|【INGSUZHOU勰MEC硒E，RECONSIDERS廿LEALINESEMODEMIZATIONTOTAKEME1EADT0PRACTICEMELOCALBITTEREXP嘶ENCEMEQUESTION，THE緬姍11ATIONADVANCEMENTNCWMODEMIZALION’SPRAITICEMOD眺ALIONINDICATORSYSTEMANDME0BSERVA_TIONSYSTEM，DISPLAYS也EMODEMI哆I曲AWIM也EI11DICATORSYSTEMQUANTIFICATIONWAY，BO廿LMUTILALLYF．0REXTERIORAILDINT嘶0RRELATIONS。KEYWORDS。MODEMITYNEWMODEMITYT11ECHINESEMODEMIZATIONⅡLOD咖IZATIONINDICATORSYSTEMⅡ

簡(jiǎn)介：本文通過(guò)比較哈貝馬斯、康德、黑格爾以及我國(guó)國(guó)內(nèi)關(guān)于公共性的研究，以哲學(xué)的視野揭示了“公共性”概念的本質(zhì)內(nèi)涵，說(shuō)明了哲學(xué)對(duì)公共性研究的重要性和必要性。并且聯(lián)系實(shí)際，結(jié)合我國(guó)公共事業(yè)的發(fā)展論述了現(xiàn)階段我國(guó)公共性問(wèn)題的內(nèi)容和特點(diǎn)，提出了解決我國(guó)公共性問(wèn)題的幾點(diǎn)建議。全文共分為三個(gè)部分第一部分就幾位哲學(xué)家及國(guó)內(nèi)哲學(xué)研究者關(guān)于公共性的理論分別進(jìn)行了思考，接著得出本人關(guān)于公共性概念的內(nèi)涵。并說(shuō)明哲學(xué)研究公共性的必要性；第二部分通過(guò)闡述我國(guó)公共事業(yè)發(fā)展的狀況，總結(jié)出我國(guó)現(xiàn)階段公共性問(wèn)題的特點(diǎn)；第三部分在上文有關(guān)論述的基礎(chǔ)上，提出解決我國(guó)現(xiàn)階段公共性問(wèn)題的幾點(diǎn)參考性建議。

簡(jiǎn)介：黑龍江大學(xué)碩士學(xué)位論文現(xiàn)代西方法哲學(xué)對(duì)當(dāng)代中國(guó)法哲學(xué)的建構(gòu)啟示姓名李巖松申請(qǐng)學(xué)位級(jí)別碩士專(zhuān)業(yè)馬克思主義哲學(xué)馬克思主義哲學(xué)思想及其當(dāng)代意義指導(dǎo)教師張奎良20061216黑龍江大學(xué)碩士學(xué)位論文ABSTRACTA融。ANALYZINGCHEWESTEMIAWPHILOSOPHY硪ERHEGEL，ASWELLASTOAILALYSETHEIAWOFOURLANDPHILOSOPHYDEVELOPMENLPRESENTSITUATIONANDTHEBASICSPIRIT叫，TLLEANICIELLADPOINTEDOUTTHEWESTEMLAWPHILOSOPHY’SCONCRCTEINFLUENCETOTHCLAWOFOURLAJLDPHILOS叩HYDEVEL叩MENTUNDERTHEINODCMWESTLAWPHILOSOPHYBACK掣叫NDPONDCRWECANCONSTMCTTHELAWOFOL|RLALLDPHILOSOPHYSYST哪IN也E丘LTUREINTHEARTICIE，KA她HEGEL’SLAW螄LOSOPHICTHINKINGISC枷EDONAS岫MODEMWESTLAWPHILOSOPHICTHI幽NGBACK莎OUNDINMODERILWSTLAWPHILOSOPHYSYST唧INCLUDINGBEN也ANL砌DALLSTIN，KELS％HE吼SAVI鯽7，M瓤’SLAWP11ILOSOPHYMO咄T，也EBMDPEALLLANDSOCICTYLAWMOU曲T孤DUS’SRCALITYEMPIRICISMLAWPHILOSOPHICTHINKINGRNLE硪ICLE如劬ERHADPOINTEDOUTTAKINGTHESOCIETYJUSTICEASTHEFOUNDATION，TAKINGTHEUNIONPOSITIVISM鋤DWES儲(chǔ)NMODEMLAWPHILOSOPLLICTHIILKING鋤DSOONS切NDARDPRINCIPLELAWPHILOS叩HYASBASICTLLOUGHTTOCO∞枉LLCTSUS如MMECA玎IAGEPHILOSOPHYSYTEM，KEYWORDMOD啪LAWPHILOSOPHYN砌EJUSTPOSITIVISMSTAND盯D兩J1CIP】ECO∞施CTION

簡(jiǎn)介：東南大學(xué)碩士學(xué)位論文現(xiàn)代性桎梏的消解后現(xiàn)代主義政治哲學(xué)研究姓名陳培永申請(qǐng)學(xué)位級(jí)別碩士專(zhuān)業(yè)政治學(xué)理論指導(dǎo)教師袁久紅20070116REMOVALOFTHESHACKLESOFMODERNITYSTUDYOFPOLITICALPHILOSOPHYOFPOSTMODERNISMGMDUATCCHCNPEIYONGTUTOEYNANJIUHONGSCHOOLSOUTHEA鮭UAIVERSITYABSTRACTASONEOFTHEWORLD’8MOSTPOPULARANDINFLUENTIALCULTURALIDEASPOSTMODERNISMHASBEENFASHIONABLEBETWEENCHINESEANDWESTERNACADEMICSSINCEITBEGANINTHE1960SOFTHE20THCENTURYALTHOUGHITISPRODUCEDINASPECIFICGEOGRAPHICALSPACEANDCULTURE，ANDHASDESTRUCTIVESIDE，HOWEVERCHINAWHICHISGREATLYINFLUENCEDBYTHEGLOBALIZATLONHASALSOBEENAFFECTEDBYTHEPOGTMODERNISMANDWEMUSTATTACHIMPORTANCETOTHLSCULTURALTRENDASWELLASITSPOLITICALVALUESTOFACETHEFUTUREDEVELOPMENTREGRETTABLY，ONEACADEMICSACHIEVEMENTSMADELITTLESYSTEMATICRESEARCHONPOLITICALTHINKINGANDPOLITICALVALUESOFPOSTMODERNISMTHEREFOR，PROMTHEHEIGHTOFPOLITICALPHILOSOPHY，MAKINGASYSTEMATICANDCOMPREHENSIVESTUDYHASNOTONLYIMPORTANTTHEORETICALSIGNIFICANCETHATITCANMAKEUPFORTHESHORTCOMINGSOFTHISSCHOOLOFPOLITICALPHILOSOPHY’STUDYINOURCOUNTRYBUTIMPORTANTPRACTICALSIGNIFICANCETHATITCANREFLECTWESTERNPOLITICALPRACTICEANDMODERNPOLITICALVALUEFROMAPPLLNGDIALECTICALMETHOD，PERSISTINGINHISTORICALRESEARCHANDVALUEJUDGMENTCOMBINATION，ANDREADINGTHEWORKSOFPOSTMODERNLSM，BASICPOLTTICA／IDEAOFPOSTMODERNISMWASINTRODUCEDANDCOMPLETESYSTEMSOFTHEPOLITICALPHILOSOPHYWASFLANLLYCONSTRUCTEDWHICHCONTAINSPOLITICALCONCEPTHUMANNATURE，POWER，F(xiàn)REEDOM，JUSTICEANDOTHERASPECTSAROUNDREMOVINGTHESHACKLESOFMODERNITYPOSTMODERNISM’BMASTERSREVEALPROFOUNDLYTHESLAVERYOFMODERNITYANDMODERNPOLITICSUNDERTHESLOGAN’ALLPOLITICS。REINTERPRATETHECONCEPTOFTHEMAIN，HUMANNATURETHEBODYCALLPRACTICAL，SENSIBLEPEOPLEANDACHIEVEREALLYPEOPLE。BLIBERATION；RELVEALTHEMODER|MWER，RELYINGONASERIESOF8TRATEGIE8ANDTECHNIQUESFROMTHEMACLOPOLITICALFIELDSTOSOCIALLLFE’8FIELDSACHIEVEFULLCONTROLOFTHEPEOPLE’SMENTALANDPHYSICALANDADVOCATEAGAINSTTHEPOWERWITHLOCALRESISTANCE；EXAMINEANDCRITICIZEFULLYFREEDOMDEMOCRACYANDJUSTICESINCETHEENLIGHTENMENT，ANDTRYTOSEEKNEWIDEASACHIEVINGFREEDOM，DEMOCRACYANDJUSTICEPOLITICALPHILOSOPHYOFPOSTMODERNISMEXPANDTHEFIELDOFPOLITICALPHILOSOPHYPROVIDEANEWTHEORETICALPERSPECTIVEANDE8PECIALLYATTACKONTHESOCIALILLSWHICHCONTAINSTHESPIRITOFLIBERATIONANDDESERVESHIGHLYPRAISINGHOWEVERITABANDONSPRACTICEANDPAYATTENTIONTOTHEORY，TEXT，LANGUAGEGAMEITI8ALIBERATIONOFTHEDOOMEDUTOPIAKEYWORDSPOSTMODERNLNM；POLITICALPHILOSOPHYOFPOSTMODERNIEM；MODERNITY；MODERNPOLITICSH

簡(jiǎn)介：西南大學(xué)碩士學(xué)位論文論作為一般侵權(quán)前理解的范式理解歐陸200年一般侵權(quán)法演進(jìn)史之哲學(xué)考察姓名陳慶申請(qǐng)學(xué)位級(jí)別碩士專(zhuān)業(yè)民商法學(xué)指導(dǎo)教師周安平20070401兩南大學(xué)碩士學(xué)位論文摘要獲得個(gè)案中的一般侵權(quán)理解之前，法官要受到所在國(guó)家源自生活形式井通過(guò)法律概念形式獲得規(guī)定的作為前理解的范式理解的支配，這種范式理解在本文看來(lái)就是對(duì)上述三個(gè)問(wèn)題的回答即兩個(gè)法源的地位對(duì)比問(wèn)題、兩個(gè)視域的優(yōu)先性問(wèn)題與法官判斷權(quán)力的大小阿題通過(guò)對(duì)歐陸200年一般侵權(quán)法演進(jìn)史的哲學(xué)考察，我概括出了三種作為一般侵權(quán)前理解的范式理解。進(jìn)而，本文提出。法律真理”的“參與性理想”問(wèn)題在我看來(lái)，問(wèn)題不在于我們是否認(rèn)識(shí)到“法律真理”而在于我們是否參與了“法律真理”，我們是否走在。法律真理”的途中【關(guān)鍵詞】一般侵權(quán)哲學(xué)詮釋學(xué)法律真理前理解范式理解