簡(jiǎn)介：浙江師范大學(xué)碩士學(xué)位論文試論牛頓思想體系中的宗教觀姓名溫宏巍申請(qǐng)學(xué)位級(jí)別碩士專業(yè)世界史指導(dǎo)教師王加豐20090410STUDYONTHENEWT”ⅡANRELIGL0USIDEASABSTRACTNEWTON，THEMOSTOUTSTANDINGREPRESENTATIVEOFMODEMEUROPEANSCIENTISTS，HASBEENHONOREDAS”FATHEROFMODEMSCIENCE¨，”WORLD’SGREATESTPHILOSOPHER”，”SYMBOLOFMODEMSCIENCE”，ANDSOON．WITHALLHISGREATINTELLECTUALACHIEVEMENTSANDPERMANENTPURSUITOFTRUTH，HEHASMADEEVERLASTINGCONTRIBUTIONSTOTHEDEVELOPMENTOFTHEWORLDNATURALSCIENCES，GREATLYAFFECTINGNATURALSCIENCESINTHEWORLDASWELLASINEUROPE．BUTBESIDESMATHEMATICS，MECHANICSANDOPTICS，NEWTONSENTHUSIASMABOVEALLLIESINTHEFIELDOFTHEOLOGY．INNEWTON’SBELIEF,GODISNOTONLYTHEALMIGHTYRULEROFALLBEINGS，ANDISOMNIPRESENT，HEISALSOTHEAUTHOROFTHETWO”BOOKS”THATARETHEHOLYBIBLEAND’NATURE”．GODTAKESACTIONTHROUGHNATURALCAUSESTOMANIPULATEALLBEINGSANDTHESEMANIPULATIONSAREOFORDERANDPRINCIPLE．NEWTON’SBEHAVIORINRELIGIOUSISABSOLUTELYNOTINCIDENTAL，ANDITHASAPROFOUNDREALISTICBACKGROUND．ONTHEONEHAND，THERELATIONSHIPSBETWEENEUROPEANRELIGIONANDSCIENCEIN17THCENTURYANDBETWEENBRITISHPURITANISMREVOLUTIONANDSCIENCEATTHESANLETIMEHAVEAGREATEFFECTONNEWTON’SRELIGIOUSTHOUGHTS；ONTHEOTHERHAND，NEWTON’SPERSONALEXPERIENCEALSOGIVESRISETOASIGNIFICANTINFLUENCEONHISRELIGIOUSTHOUGHTS．NEWTONHOLDSTHATTHEOLOGICALTHOUGHTANDSCIENTIFICTHOUGHTARECLOSELYRELATEDTOEACHOTHER,ANDTHEYAREANORGANICINTEGRITYINWHICHSAVVYINONEFIELDMAYENLIGHTENTHATINANOTHERFIELD．THEIMAGEOFGODASTHEMASTEROFALLTHINGSPROMOTESNEWTONTOSTUDYTHENATURE，ANDTHECONVICTIONTHATGODCREATESTHEWORLDACCORDINGTOSOMENATURALLAWSWHICHCANBEPROVEDTHROUGHSCIENTIFICSTUDYPROMOTESNEWTONTODOAVARIETYOFTESTS．THUSTHEIDEATHATTHEESSENCEOFGODCANBEEXPERIENCEDBYHUMANBEINGSBECOMESTHEIMPETUSOFNEWTONS”EXPERIMENTALPHILOSOPHY”．NEWTONMAKESITPOSSIBLETOUSEMATHEMATICSTODESCRIBETHETRUTHOFNATURETHROUGHMUTUALINFLUENCESOFSCIENCEANDRELIGION,ANDSETSUPSTRICTPHYSICSNARNALPHILOSOPHYKNOWLEDGESYSTEMSIMILARTOCLASSICALGEOMETRY．KEYWORDS．NEWTON；RELIGIOUSIDEAS,SCIENTIFICIDEAS；RELATIONSLI

簡(jiǎn)介：分類號(hào)密級(jí)單位代碼盟學(xué)號(hào)2Q塑墊塑西北大學(xué)碩士學(xué)位論文題目達(dá)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(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)人或集體己經(jīng)發(fā)表或撰寫過(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)。論文作者簽名婢日期掃魚巴盟中文摘要長(zhǎng)期以來(lái)，漢代哲學(xué)總是倍受歧視，本文以董仲舒為例，通過(guò)介紹其哲學(xué)中天的概念對(duì)王權(quán)制約的問(wèn)題，能對(duì)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(wèn)題就顯得特別突出。董仲舒總結(jié)先秦以來(lái)各種理論的得失及其在現(xiàn)實(shí)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(lái)履行對(duì)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(diǎn)，有悖于道，“天“會(huì)出災(zāi)異以警誡之，君主若對(duì)“天’’的告誡無(wú)動(dòng)于衷，一再違道，直至“大無(wú)道”，天命就會(huì)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(shí)吸收融合了先秦各家學(xué)說(shuō)，其中既有先哲對(duì)生活經(jīng)驗(yàn)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(chéng)衛(wèi)道，在輿論和行動(dòng)上給皇帝加上約束?！疤臁钡挠^念日益深入社會(huì)生活的各個(gè)層面，形成儒家傳統(tǒng)之后，對(duì)王權(quán)的限制就更為明顯?！笆芴烀酢耙矎膬?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(shí)在的制約主體，也沒(méi)有職能部門，是否能發(fā)揮作用，最終還有相信的問(wèn)題；盡管天道、儒道都有具體內(nèi)容，還是不能完全彌補(bǔ)“天”在行使這一職能上的缺陷，所以它對(duì)王權(quán)的制約是虛位的?！P(guān)鍵詞董仲舒；天；王權(quán)；虛位制約；儒學(xué)；道

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)表或撰寫過(guò)的研究成果。其他同志對(duì)本研究所做的貢獻(xiàn)均已在論文中作了聲明并表示了謝意。學(xué)位論文作者簽名缸日期矽／弘J．Ⅵ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。一127學(xué)位論文作者簽名≯島止指導(dǎo)教師簽名耋起多IS期矽，≯．』、∥日期矽／2歹．力口’摘要摘要在明朝晚期，儒、釋、道等各種不同的文化思想和后來(lái)西方傳入的天主教文化交織在一起，產(chǎn)生交流、激蕩。晚明的徐光啟作為一個(gè)百科全書式的科學(xué)家同時(shí)又是虔誠(chéng)的天主教徒。文章主要是從“豐衣食，絕饑寒”、“以正訛謬，以補(bǔ)缺略”、“欲求超勝，必須會(huì)通”、“責(zé)實(shí)求精”等幾個(gè)方面陳述了徐光啟的科學(xué)貢獻(xiàn)，通過(guò)其為數(shù)不多的宗教著作解讀他的有關(guān)“傳教、護(hù)教的宗教情結(jié)”，以及“補(bǔ)儒易佛”的宗教思想和宗教觀念，將一個(gè)比較全面、充實(shí)的徐光啟展示在讀者面前。宗教與科學(xué)之間并不存在一個(gè)不可逾越的鴻溝。徐光啟就是集科學(xué)與宗教于一身的完美體現(xiàn)。通過(guò)對(duì)徐光啟學(xué)術(shù)思想的分析，進(jìn)而對(duì)歷史上和當(dāng)代宗教與科學(xué)關(guān)系的發(fā)展進(jìn)行了嘗試性的探索。通過(guò)對(duì)其科學(xué)貢獻(xiàn)和宗教思想的深入剖析，分析兩者在晚明這個(gè)獨(dú)特歷史條件下的相互作用，兼顧他的士林身份，宗教徒身份和學(xué)者這三種不同的身份，以一個(gè)相對(duì)全面的視角審視了徐光啟身上的種種痕跡。只有將徐光啟置于這樣的視角之下，所描繪的才是一個(gè)大寫的徐光啟。再一方面，從徐光啟這個(gè)案例上升到一般層面，既探討了當(dāng)代宗教與科學(xué)之間的關(guān)系，也對(duì)未來(lái)兩者關(guān)系發(fā)展走向的復(fù)雜化與多元化進(jìn)行了樂(lè)觀的展望。關(guān)鍵詞晚明；徐光啟；科學(xué)；宗教；天主教

簡(jiǎn)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(shí)學(xué)在梁漱溟文化哲學(xué)中的應(yīng)用學(xué)科專業(yè)中國(guó)哲學(xué)學(xué)位申請(qǐng)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(duì)于文化問(wèn)題的考察影響深遠(yuǎn)，實(shí)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(qiáng)囊霜黼；蓁囂霧囂鷲蓁磊翡毯螫孬漾一髫重落；霞強(qiáng)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??；勢(shì)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(shí)學(xué)思潮的出現(xiàn)???????????????????????5第一節(jié)近代唯識(shí)學(xué)的復(fù)興?????????????????????????5第二節(jié)近代應(yīng)用唯識(shí)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(shí)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(shí)學(xué)在梁漱溟文化哲學(xué)中的應(yīng)用???????????????????12第一節(jié)唯識(shí)學(xué)“第七識(shí)”學(xué)說(shuō)與文化三路向說(shuō)???????????????12第二節(jié)唯識(shí)學(xué)的“三量”認(rèn)識(shí)方法與中西印三種哲學(xué)精神??????????14第三節(jié)用唯識(shí)學(xué)評(píng)判西方形而上學(xué)????????????????????20第四節(jié)用唯識(shí)學(xué)詮釋直覺(jué)主義儒學(xué)????????????????????24第五節(jié)唯識(shí)學(xué)“熏習(xí)”說(shuō)與再創(chuàng)講學(xué)之風(fēng)?????????????????．．27第四章梁漱溟應(yīng)用唯識(shí)學(xué)于文化哲學(xué)的時(shí)代回應(yīng)及其意義????????????．．32第一節(jié)梁漱溟應(yīng)用唯識(shí)學(xué)于文化哲學(xué)的時(shí)代回應(yīng)??????????????32第二節(jié)梁漱溟應(yīng)用唯識(shí)學(xué)于文化哲學(xué)的意義????????????????34結(jié)語(yǔ)??????????????????????????????????????????????．．38參考文獻(xiàn)??????????????????????????????????41致謝???????????????????????????????????????????????．44

簡(jiǎn)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(jiàn)姓名徐斌成申請(qǐng)學(xué)位級(jí)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(jiǎn)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(qǐng)學(xué)位級(jí)別碩士專業(yè)外國(guó)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(jiǎn)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(duì)當(dāng)代生態(tài)哲學(xué)的啟示姓名曹仁海申請(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(jiǎn)介：四川師范大學(xué)學(xué)位論文獨(dú)創(chuàng)性及使用授權(quán)聲明本人聲明所呈交學(xué)位論文，是本人在導(dǎo)師聾煎堂塾拯指導(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，本論文不含任何其他個(gè)人或集體已經(jīng)發(fā)表或撰寫過(guò)的作品或成果。對(duì)本文的研究做出重要貢獻(xiàn)的個(gè)人和集體，均已在文中以明確方式標(biāo)明。本聲明的法律結(jié)果由本人承擔(dān)。本人承諾已提交的學(xué)位論文電子版與論文紙本的內(nèi)容一致。如因不符而引起的學(xué)術(shù)聲譽(yù)上的損失由本人自負(fù)。本人同意所撰寫學(xué)位論文的使用授權(quán)遵照學(xué)校的管理規(guī)定學(xué)校作為申請(qǐng)學(xué)位的條件之一，學(xué)位論文著作權(quán)擁有者須授權(quán)所在大學(xué)擁有學(xué)位論文的部分使用權(quán)，即1已獲學(xué)位的研究生必須按學(xué)校規(guī)定提交印刷版和電子版學(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)供檢索；2為教學(xué)、科研和學(xué)術(shù)交流目的，學(xué)校可以將公開(kāi)的學(xué)位論文或解密后的學(xué)位論文作為資料在圖書館、資料室等場(chǎng)所或在有關(guān)網(wǎng)絡(luò)上供閱讀、瀏覽。本人授權(quán)中國(guó)科學(xué)技術(shù)信息研究所將本學(xué)位論文收錄到中國(guó)學(xué)位論文全文數(shù)據(jù)庫(kù)，并通過(guò)網(wǎng)絡(luò)向社會(huì)公眾提供信息服務(wù)。保密的學(xué)位論文在解密后適用本授權(quán)書導(dǎo)師簽名許姚?瓤州夕日0，曰珥一般肘／弋1≯‘名年簽立者撕餌文期論日位字學(xué)簽』IPLLFLLJLLLLLIIILLIIIFIIIIIIIY2094475試論16世紀(jì)西歐宗教改革理論對(duì)近代資產(chǎn)階級(jí)政治思想的影響世界史專業(yè)研究生郭穎峰指導(dǎo)老師許曉光摘要本文以16世紀(jì)西歐宗教改革理論對(duì)近代資產(chǎn)階級(jí)政治思想的影響為研究對(duì)象，將16世紀(jì)著名宗教改革家的思想主張作為主要論據(jù)，論證其對(duì)資產(chǎn)階級(jí)政治思想產(chǎn)生與發(fā)展的促進(jìn)作用。而這些著名宗教改革家的思想主張，就包括了馬丁路德的“兩個(gè)王國(guó)’’理論、“因信稱義”的思想、建立“廉儉民族教會(huì)”的主張，以及作為權(quán)宜之計(jì)的“君權(quán)神授“論等；也有約翰加爾文的預(yù)定論思想、政教關(guān)系理論和按民主原則改革教會(huì)的主張。所有這些思想和主張被提出來(lái)并被人們所廣為接受之后，便逐漸地促成了近代資產(chǎn)階級(jí)政教分離主義思想、民族國(guó)家意識(shí)以及自由、平等、民主等人權(quán)主義思想的產(chǎn)生與演進(jìn)，并最終推動(dòng)西歐社會(huì)的轉(zhuǎn)型，使西歐諸國(guó)開(kāi)始邁向近代化的大門。本文六萬(wàn)余字，除緒論、結(jié)語(yǔ)外，共分為五章。緒論部分闡明了本文選題的目的與意義，還有關(guān)于本選題的國(guó)內(nèi)外研究現(xiàn)狀第一章大致地考察了中世紀(jì)教權(quán)至上理論的由來(lái)及其負(fù)面影響，并分析了16世紀(jì)宗教改革理論產(chǎn)生的背景及其原則立場(chǎng)。此章內(nèi)容主要是為之后展開(kāi)論述做鋪墊，使得后面幾章的論述不至于太突兀。第二章論述了路德提出并經(jīng)加爾文發(fā)展的“兩個(gè)王國(guó)”的神學(xué)理論對(duì)近代資產(chǎn)階級(jí)政教分離主義思想的產(chǎn)生的促進(jìn)作用。第三章通過(guò)闡釋路德提出的建立“廉儉民族教會(huì)”的主張，以及他提出的一種作為權(quán)宜之計(jì)的“君權(quán)神授”說(shuō)，來(lái)說(shuō)明這些思想主張對(duì)西歐民眾民族主義意識(shí)和民族國(guó)家意識(shí)的覺(jué)醒所起到的推動(dòng)作用。第四章通過(guò)描述路德、加爾文等著名宗教改革家諸如“因信稱義“理論、預(yù)定論思想、反對(duì)善功得救論的思想等，論證其對(duì)，K，

簡(jiǎn)介：湖南師范大學(xué)碩士學(xué)位論文論費(fèi)爾巴哈的感性哲學(xué)姓名楊月如申請(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(jiǎn)介：‘分類號(hào)PW／密級(jí)錨單位代碼10422學(xué)號(hào)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(duì)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(shí)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(shī)歌的回應(yīng)一種詩(shī)意的救贖?????????13二研究的內(nèi)容及意義???????????????????????．22L、奧克肖特的詩(shī)歌召喚??????????????????????222、研究意義??????????????????????一30三奧克肖特詩(shī)歌思想的國(guó)內(nèi)外研究現(xiàn)狀述評(píng)??????????33L、關(guān)于詩(shī)歌之音的主題?????????????????．．352、關(guān)于奧克肖特詩(shī)歌哲學(xué)中的審美經(jīng)驗(yàn)?????????????373、關(guān)于奧克肖特的詩(shī)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(shī)性哲學(xué)的隱微部分???????????????．52一奧克肖特詩(shī)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(rèn)識(shí)論上的經(jīng)驗(yàn)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(shí)體”探求中的詩(shī)歌造詣?????????????641、性靈虛無(wú)催生出“實(shí)體”的渴求????????????????642、詩(shī)人、詩(shī)歌與詩(shī)歌的傾聽(tīng)者????????????????66三從“性靈”向“政治”的詩(shī)意衍伸???????????????681、“性靈”背負(fù)下“古典”的政治意蘊(yùn)??????????????692、牽連著實(shí)體的“社會(huì)”與“國(guó)家”??????????????73三、政治哲學(xué)奧克肖特詩(shī)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(shī)歌奧克肖特政治哲學(xué)的個(gè)體之維?????????????881、作為一種遐想活動(dòng)的“詩(shī)歌”???????????????892、詩(shī)人一公民通達(dá)自由的審美自我立法????????????93二會(huì)話奧克肖特政治哲學(xué)的集體之維?????????????961、作為一種游戲活動(dòng)的“會(huì)話”????????????????972、利維坦一國(guó)家通達(dá)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(mèng)活動(dòng)的“神話”????????????????1102、上帝一生活通達(dá)自由的審美自我立法????????????115

簡(jiǎn)介：山東師范大學(xué)碩士學(xué)位論文試析宗教與美國(guó)廢奴運(yùn)動(dòng)的關(guān)系姓名劉曉茜申請(qǐng)學(xué)位級(jí)別碩士專業(yè)世界史指導(dǎo)教師劉文濤20080420山東師范大學(xué)碩士學(xué)位論文中文摘要美國(guó)是一個(gè)由各國(guó)移民建立起來(lái)的國(guó)家，各國(guó)移民帶來(lái)了不同的宗教，形成了教派林立、教徒眾多的局面。美國(guó)歷史上的許多重大事件都受到宗教因素的深刻影響，廢奴運(yùn)動(dòng)也不例外。本文試以唯物史觀為指導(dǎo)，從宗教角度研究美國(guó)廢奴運(yùn)動(dòng)的歷史，對(duì)宗教與廢奴運(yùn)動(dòng)的關(guān)系作比較全面、深入、具體的歷史考察。研究宗教與美國(guó)廢奴運(yùn)動(dòng)的關(guān)系，既有重要的學(xué)術(shù)價(jià)值，又有重要的現(xiàn)實(shí)意義。認(rèn)清宗教與美國(guó)廢奴運(yùn)動(dòng)的關(guān)系，是從宗教角度研究廢奴運(yùn)動(dòng)史的前提和基礎(chǔ)之一，有助于我們深化對(duì)廢奴運(yùn)動(dòng)的理解，了解掌握其歷史真相。同時(shí)，正確認(rèn)識(shí)宗教與美國(guó)廢奴運(yùn)動(dòng)的關(guān)系，可以為我們認(rèn)識(shí)和處理有關(guān)現(xiàn)實(shí)問(wèn)題提供有益的借鑒和參考，不僅有利于我們深刻認(rèn)識(shí)當(dāng)前國(guó)際形勢(shì)，做好對(duì)美外交，而且有利于我們建設(shè)社會(huì)主義核心價(jià)值體系，增強(qiáng)中華民族的凝聚力，激發(fā)中國(guó)人民投身全面建設(shè)小康社會(huì)宏偉目標(biāo)的積極性。要清楚認(rèn)識(shí)宗教與廢奴運(yùn)動(dòng)的關(guān)系，必須搞清宗教介入廢奴運(yùn)動(dòng)的歷史背景和動(dòng)因、宗教對(duì)廢奴運(yùn)動(dòng)的影響和作用以及宗教介入廢奴運(yùn)動(dòng)的歷史局限這三個(gè)關(guān)鍵問(wèn)題。本文主要圍繞這三個(gè)方面進(jìn)行分析論述。宗教介入廢奴運(yùn)動(dòng)有其深刻的歷史動(dòng)因。一是歐洲傳統(tǒng)的影響為宗教介入廢奴運(yùn)動(dòng)提供了歷史基因；二是啟蒙運(yùn)動(dòng)的影響為宗教介入廢奴運(yùn)動(dòng)提供了思想動(dòng)力三是大覺(jué)醒運(yùn)動(dòng)激發(fā)了宗教介入廢奴運(yùn)動(dòng)的熱情。其中，第三個(gè)動(dòng)因更為重要。宗教對(duì)廢奴運(yùn)動(dòng)的發(fā)生發(fā)展發(fā)揮了重要的影響和作用。從實(shí)際效用的角度看，主要有一是宗教為廢奴運(yùn)動(dòng)提供了思想依據(jù)；二是宗教為廢奴主義者提供了精神支柱；三是教會(huì)人士和宗教信徒充當(dāng)廢奴運(yùn)動(dòng)的宣傳員，起到了宣傳發(fā)動(dòng)作用；四是教會(huì)人士和宗教信徒在建立廢奴組織、救助黑人方面發(fā)揮重要作用；五是教會(huì)人士和宗教信徒在培養(yǎng)廢奴人才方面發(fā)揮重要作用，為廢奴運(yùn)動(dòng)不斷輸入新鮮血液。也應(yīng)該看到，宗教介入廢奴運(yùn)動(dòng)有其難以避免的歷史局限性。一是奴隸制問(wèn)題的非中心地位影響了宗教介入廢奴運(yùn)動(dòng)的效果；二是對(duì)奴隸制的道德批判未能觸及奴隸制問(wèn)題的根源三是圣經(jīng)教義的歧義削弱了其作為反對(duì)奴隸制依據(jù)的思想力量四是

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簡(jiǎn)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(qǐng)學(xué)位級(jí)別碩士專業(yè)外國(guó)哲學(xué)指導(dǎo)教師陳義平20070501一部分中，首先通過(guò)對(duì)古希臘城邦時(shí)期柏拉圖、亞里士多德的“公民”理論的論述來(lái)探討從古希臘到羅馬共和時(shí)期，“公民”概念的演變情況。其次從羅馬共和時(shí)期公民與國(guó)家的關(guān)系現(xiàn)狀分析當(dāng)時(shí)公民政治哲學(xué)的特點(diǎn)，認(rèn)為這時(shí)期的公民政治蘊(yùn)含著個(gè)人自由主義的萌芽。最后分析了西塞羅對(duì)公民政治現(xiàn)狀的批判，尤其是對(duì)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(duì)西塞羅公民政治所體現(xiàn)的價(jià)值思想進(jìn)行探討。首先分析了公民權(quán)利意識(shí)的發(fā)展以及西塞羅對(duì)公民權(quán)利的認(rèn)識(shí)；其次探討了西塞羅關(guān)于公民自由權(quán)利在政治實(shí)踐中的表現(xiàn)政治自由；最后分析了西塞羅的等級(jí)平等觀。第三部分從公民與國(guó)家的關(guān)系對(duì)西塞羅的公民政治和共和政治進(jìn)行剖析。文章論述了西塞羅對(duì)古羅馬共和現(xiàn)狀的分析，認(rèn)為公民與國(guó)家關(guān)系的變化是導(dǎo)致羅馬共和走向衰亡的一個(gè)重要原因，而且他還指出公民政治價(jià)值的實(shí)現(xiàn)離不開(kāi)共和政治的支持，具體表現(xiàn)為公民對(duì)國(guó)家的絕對(duì)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(duì)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(rèn)為公民與國(guó)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(duì)后世的影響和貢獻(xiàn)。關(guān)鍵詞西塞羅；共和政治；公民政治；政治哲學(xué)

簡(jiǎn)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(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20070601論高清海的哲學(xué)觀ONGAOQINGHAI’SVIEWOFPHILOSOPHYABSTRACTPROFESSORGAOQINGHAIISRECO腳IZCDASONEOFTHEMOSTANDINFLUENTIALPHILOSOPHERSSINCE80THOF20CENTURYINCHINAPHILOSOPHYGROUP．HEISOLLEOFTHEMOSTPOWERFULPROPELLANTSOFMARXISTPHILOSOPHYINNOVATIONANDCONCEPTTRANSFORMATION．THEPHILOSOPHYSTUDYINGOFGAOQINGHAICOULDBEMAINLYDIVIDEDINTOTHREEPERIODSEARLY，MIDDLEANDLATE．WECANCONCLUDEHISMAINIDEALISTICFRUITSINTHESETHREEPERIODSREVIEWOFTHEVIEWSOFSCHOOLBOOKPHILOSOPHYHUMANISTHEAH強(qiáng)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