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簡(jiǎn)介：中文摘要‘中文摘要瓦季姆米哈伊洛維奇梅茹耶夫BMMEXYES①是俄羅斯當(dāng)代著名的文化哲學(xué)與社會(huì)哲學(xué)專家。梅茹耶夫從20世紀(jì)60年代就開始進(jìn)行文化學(xué)和文化哲學(xué)研究，他從馬克思的唯物史觀出發(fā)探討了馬克思哲學(xué)中的文化理論，較早地從文化哲學(xué)層面探討了文化與歷史的關(guān)系。在關(guān)于精神生產(chǎn)的研究中，梅茹耶夫希望發(fā)現(xiàn)精神活動(dòng)的社會(huì)意義，希望通過(guò)人們自己對(duì)社會(huì)關(guān)系的建立來(lái)揭示社會(huì)意識(shí)的基本形式。他認(rèn)為，精神生產(chǎn)、意識(shí)生產(chǎn)，也就是思想、形象和象征是社會(huì)生產(chǎn)，是社會(huì)關(guān)系建立的特殊形式，是彌補(bǔ)人們?cè)谏鐣?huì)中物質(zhì)經(jīng)濟(jì)和政治的關(guān)系的“疏遠(yuǎn)“、物質(zhì)化和無(wú)個(gè)性化的理想形式。梅茹耶夫?qū)⑽幕鳛橐粋€(gè)哲學(xué)史范疇來(lái)研究，將文化解釋為個(gè)體自由與個(gè)體創(chuàng)造性自我實(shí)現(xiàn)的領(lǐng)域。關(guān)鍵詞文化；文化哲學(xué)；馬克思哲學(xué)。梅茹耶夫19331956年畢業(yè)于莫斯科大學(xué)哲學(xué)系，1964年獲碩士學(xué)位，1971年獲副博士學(xué)位，1984年獲哲學(xué)博士學(xué)位。從1962年起在蘇聯(lián)科學(xué)院哲學(xué)所工作，現(xiàn)為俄羅斯科學(xué)院哲學(xué)所研究員●黑龍江大學(xué)碩士學(xué)位論文PE3MMEIIIIIIILLLLIIIIIITIIIL＼1939555IMEAOGEBBAMLMMH】【AIIJL0BHQP17121933一CHCHHAUHCTB06NACRA由ILTIOCOCHHLCⅢBLYPMHCOI珥AJIBHOFICHTIOCOCHH；月TORROP巾LLJIOCOCHMHAYKH，NPO中ECCOPBRPY且AXMOCYLIIECI聊EHAIIGJI13瑪，皿BTYLMKAX中肌OCO垂CK極HCTOPH且KYMTYPATPAXRYCRCAHMKAKCCEPAHMMBH廁YAMHOFICB060砸HTBOPQCCT髓CAUOPEAAMAMMJILTQLTOCTLI，KALCANMOCMBA話ACIICXTQEBOBEQECKO落HCTOPHHBPA60RAX，HOCBFFLHCHHBIXAHAJIH3Y用PXOBHOROIIPOH3BO皿CTBAMCTPEMHTC，IBIMQBHTBCOILLLAIIBHBIHCMMCTI刪XOBHOFI且E兜TEJMHOCTH，PACKPTRMOCHOBHHC由OPML06MECTBEHHOROC03HAHILQCT3PNPON3BO且CTBAJNO皿MHCBOIIX06IRECTBEHHBIXOMOMEIM螽風(fēng)VXOBHOENPON3BOJ2ICMO，ⅡPOLL3BO皿CⅡ10C03HAHTLQ，TEH且E話，06PA30BHCHIVLBOJIOBOC06AQ巾OPMA06MECTBEHHORONPOMBOIICRBAI驢H期叫騸T1LA06MCCTBEHHI，IXOTHOMEHHFI，XOMNEHCHPYTONIA且C060茵B(yǎng)HGEAYLBHOFI巾OPME”刪CHHOCTB”，OBCMCCTBYICHHOCTBH06E3M瑪EHHO仞玉MATCPHADIBHBIX0KOHHHOJIHTOTHOMEHRFIMOI且EFIB06MECTBC1妯MQESBLECⅡOBAXY丁玷TYPA；巾姍OCO由瑚KYM，TYPH；MAPKCHCTCKA且中聊OCO由瑚囊●IK『

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簡(jiǎn)介：分類編號(hào)單位代碼10065SFEA學(xué)號(hào)09219007研究生學(xué)位論文論文題目當(dāng)代中國(guó)文化產(chǎn)業(yè)發(fā)展的哲學(xué)審視學(xué)生姓名_(dá)源長(zhǎng)申請(qǐng)學(xué)位級(jí)別碩士申請(qǐng)專業(yè)名稱馬克思主義哲學(xué)研究方向社會(huì)哲學(xué)指導(dǎo)教師姓名王金寶專業(yè)技術(shù)職稱副教授提交論文日期2012年3月15日當(dāng)代中國(guó)文化產(chǎn)業(yè)發(fā)展的哲學(xué)審視ABSTRACTASESTABLISHMENTDEVELOPMENTOFSOCIALISTMARKETECONOMYSYSTEMINCHINATHEDEEPENINGOFTHEREFMOFCULTURALSYSTEMCULTURALINDUSTRYINCONTEMPARYCHINARISEDEVELOPRAPIDLYALTHOUGHCULTUREINDUSTRYHASWIDELYPOSITIVELYINFLUENCEDTHEDEVELOPMENTOFCHINESESOCIALISTITISCANNOTBEDENYTHAT，ITSTILLCAUSEMANYNEGATIVEPROBLEMSWHICHCOULDNOTBENEGLECTEDTHEREFETHEISSUESABOUTHOWTOHAVEARATIONALANALYSISFTHEDEVELOPMENTOFCULTURALINDUSTRYINCONTEMPARYCHINAHOWTOSTARDIZETHEDIRECTIONOFTHEDEVELOPMENTOFCHINESESOCIALISTCULTUREARENEEDEDTOBESOLVEDURGENTLYTHESOUNDDEVELOPMENTSOFCULTUREINDUSTRYINCONTEMPARYCHINAARENOTONLYCANAFFECTTHEDEVELOPINGOFTHECHINESEECONOMICALSOCANINFLUENCETHEBUILDINGDEVELOPINGOFCHINESECULTURETHISSTUDYFOCUSESONTHEDEVELOPMENTOFCHINESECULTUREINDUSTRYFROMAHISTICALPOINTOFVIEWOFMARXISTMATERIALISMPHILOSOPHYHISTICALMATERIALISMFIRSTACCDINGTOTHEFOUNDATIONOFDISCRIMINATIONCONNOTATIONSOFCULTUREINDUSTRYTHEDEFINITIONSOFTHECONCEPTOFCULTUREINDUSTRYTHEBASICFEATURESFUNCTIONSOFCULTURE嘻INDUSTRYISEXPOUNDEDTHENBASEDONTHEINVESTIGATIONOFTHERISINGOFCULTURALINDUSTRYINCONTEMPARYCHINATHEPOSITIVENEGATIVEASPECTSOFTHEDEVELOPMENTOFCULTURALINDUSTRYINCONTEMPARYCHINAAREANALYZEDATTHEENDTHEBASICATTITUDETHEBASICPRINCIPLETHEDIRECTIONCHOICESOFCULTURALINDUSTRYINCONTEMPARYCHINAISEXPLAINEDKEYWDSCULTUREINDUSTRYTHEDEVELOPMENTOFHUMANBEINGSCULTURALBUILDING

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簡(jiǎn)介：蘇州大學(xué)碩士學(xué)位論文中學(xué)德育人本思想的哲學(xué)思考姓名陳美蘭申請(qǐng)學(xué)位級(jí)別碩士專業(yè)馬克思主義哲學(xué)指導(dǎo)教師李蘭芬20061101PHILOSOPHYREFLECTIONONTHEHUMANISMINTHEMIDDLE．SCHOOLMORALEDUCTIONABSTRACTGUIDEDBYMARXISTHUMANISM，THISDISSERTATION,FROMTHEORYANDPRACTICE，REFLECTSTHEANTI．HUMANISMTENDENCYINCURRENTMIDDLESEHOOLMORALEDUEATION，CONSTRUCTSTHETHEORYSYSTEMANDPRACTICEMODELOFMODEMMORALEDUCATION,WHICHREGARDSSTUDENTSASPEOPLEINREALLIFE，ANDCONSIDERSSTUDENTS’FULLANDFREEDEVELOPMENTTOBETHETINALGOALOFEDUCATION．THEDISSERTATIONFIRSTREVIEWSTHECURRENTSTUDYRESULTANDFUTUREDEVELOPMENTABOUTHUMANISMINMORALEDUCATIONINTHELITERATURE，POINTSOUTANTIHUMANISMPROBLEMINTHECURRENTMIDDLESCHOOLMORALEDUCATION．ANDTHENTHEWRITEREXPLAINSTHEHUMANISMINMODERNMORALEDUCATION，PUTSFORWARDTHEPRINCIPLESANDSTRATEGIESOFMORALEDUCATION,THATIS，THESUBJECTPOSITIONANDFULLDEVELOPMENTOFSTUDENTS．INTHEEND，THEWRITERSPECIFIESANDDIFFERENTIATESTHEGOALOFMORALEDUCATION,WHICHCANHELPTRANSFORMTHEHUMANISMINMORALEDUCATIONFROMTHEORYINTOPRACTICE,NLAKETHEHUMANISMMOREPRACTICALINMIDDLESCHOOLMORALEDUCATION，ANDALSOBEGOODFORCULTIVATINGSTUDENTS’MORALQUALITYANDHEALTHYPERSO蹦TY．KEYWORDSMORALEDUCATIONINMIDDLESCHOOL；HUMANISM；PHILOSOPHYREFLECTIONⅡWRITTENBYCHENMEILANSUPERVISEDBYLILANFEN

簡(jiǎn)介：同濟(jì)大學(xué)人文學(xué)院碩士學(xué)位論文關(guān)于技術(shù)標(biāo)準(zhǔn)范式轉(zhuǎn)換的哲學(xué)思考技術(shù)范式論的一種新擴(kuò)展姓名孟群申請(qǐng)學(xué)位級(jí)別碩士專業(yè)科學(xué)技術(shù)哲學(xué)指導(dǎo)教師王濱20070301ABSTRACTABSTRACTATTHELATERPERIODOFTHE21THCENTURYTECHNOLOGICALPHILOSOPHYFACEDCHANGEOFEXPERIENCEDIRECTIONATHOMEANDABROAD，THATMEANSNOTONLYTECHNOLOGYWASREGARDEDASAWHOLETESEARCHTHERELATIONSHIPBETWEENTECHNOLOGYANDSOCIETYORTHESOCIALCRITICISMOFTECHNOLOGYBUTALSOATTEMPTEDTOBREAKOPENTHEBLACKBOXSOITATTRACTEDMOREATTENTIONONTHEDETAILSOFTECHNOLOGICALBEHAVIORSUCHASTECHNICALINVENTION，TECHNICALDESIGN，TECHNICALSTANDARD，TECHNICALINNOVATIONANDSOONATTHESAMETIME，INTHEERAOFECONOMICGLOBALIZATION，THECOMPETITIONOFECONOMICSHOWEDASTHECOMPETITIONOFTECHNOLOGYTHECOMPETITIONOFTECHNOLOGYSHOWEDASTHECOMPETITIONOFINTELLECTUALPROPERTYTHECOREOFINTELLECTUALPROPERTYHASCHANGEDFROMTECHNICALMONOPOLYTOTECHNICALSTANDARDTHETRENDOFMONOPOLISTICINVENTION，STANDARDIZEDPATENTANDAUTHORIZEDSTANDARDHASEMERGEDSO，THESTUDYOFTECHNOLOGYSTANDARDANDITSLAWOFDEVELOPMENTINTHEVIEWOFPHILOSOPHYHASBOTHIMPORTANTTHEORETICANDREALSIGNIFICANCETHISARTICLEISFOCUSINGONPROBINGINTOTHEREGULARITYOFTHECONNOTATION，F(xiàn)EATURES，PHILOSOPHYSIGNIFICANCEANDEVOLUTIONOFTECHNICALSTANDARDCITINGKUHN’SPARADIGMANDDOSI’STECHNOLOGICALPARADIGMCONCEPTIONANDRELEVANTTHEORIES，ITRAISEDAPOINTTHATTECHNICALSTANDARDHASPARADIGMS，THATIS，TECHNICALSTANDARDPARADIGMBASEDONTHISPOINT，ITWASRAISEDTHATTECHNICALSTANDARDDEVELOPMENTISAPARADIGMINTERCHAN百NGPROCESS，THATIS，THENEWTECHNICALSTANDARDWILLREPLACETHEOLDONESACCORDINGTOTHESTUDYONTHELAWOFTECHNICALSTANDARDDEVELOPMENT，THEARTICLEDEEPENEDTHEKNOWLEDGEOFTHECONNOTATIONOFTECHNICALSTANDARD，AND，INALLUSIONTOTHEHISTORICALLYCORRESPONDINGRELATIONSHIPBETWEENTECHNOLOGYANDTECHNICALSTANDARD，ITDIVIDEDTECHNICALSTANDARDDEVELOPMENTINTOTHREESTAGES，ORIGINALSTAGEOFTECHNICALSTANDARDTECHNICALSTANDARDOFHANDICRAFTINDUSTRY，TRADITIONALSTAGEOFTECHNICALSTANDARDTECHNICALSTANDARDOFMACHINERY，NEWSTAGEOFTECHNICALSTANDARDTECHNICALSTANDARDOFINFORMATIONTHEPURPOSEOFTHEDIVISIONISTOREVEALTHEREGULARITYOFTECHNICALSTANDARDDEVELOPMENTTHROUGHINVESTIGATINGTHERELATIONSHIPSBETWEENDEVELOPINGPROCESSOFTECHNICALSTANDARD，TECHNICALSTANDARDITSELFANDOTHERELEMENTSTECHNICALSTANDARDPARADIGMISATHEORYANDMODETHATHOWPEOPLELOOKONANDDEALWITHTECHNICALSTANDARD，WHICHBEHAVESWITHANUNCEASINGLYGROWING，STRUCTURALII

簡(jiǎn)介：東北大學(xué)碩士學(xué)位論文關(guān)于網(wǎng)上教育的哲學(xué)思考姓名沈鵬申請(qǐng)學(xué)位級(jí)別碩士專業(yè)科學(xué)技術(shù)哲學(xué)指導(dǎo)教師王太金2001111查查蘭堡主堂垡堡苧壘墨堅(jiān)PHILOSOPHICALREFLECTIONONONLINEEDUCATIONABSTRACT0NLINEEDUCATIONISDISTANCEEDUCATIONRELYINGONTHEMAINTECHNICALSTPPOR￡OFCOMPUTERNETWORKTECHNOLOGY．ITISANEWFORMOFEDUCATIONALDEVELOPMENTONTHECONDITIONOFMODERNINFORMATIONTECHNOLOGY,ANDITISANIMPORTANTMEANSOFCONSTRUCTINGPERMANENTEDUCATIONALSYSTEM．THETHESISCONSISTSOFTHEFOLLOWINGFOURASPECTS1．ITINTERPRETSTHECONNOTATIONANDBASICFEATURESOFONLINEEDUCATION．2．ITANALYZESTHEINTENSIFIEDVIEWTEACHINGSTUDENTSINACCORDANCEWITHTHEIRAPTITUDEINPRESENTNETWORKEDUCATION，ANDTHETELATIONSHIPBETWEEN0NLINEEDUCATIONANDTHATVIEW．ANDITALSOPUTFORWARDTHATINCONTRASTTOTRADITIONALFACETOFACEEDUCATION．ONFINEEDUCATIONWEAKENSINFACTTHEMETHODOFTEACHINGSTUDENTSACCORDINGT0THEIRAPTITUDC．3．ITDEFINES‘VIRTUAL’IN‘VIRTUALREALITYTECHNOLOGY’ANDPOINTSOUTTHAT‘VIRTUALREALITYTECHNOLOGY’BRINGSCONYENIENCETOONLINEEDUCATION，BUTMEANWHILEBRINGSABOUTASERIESOFPROBLEMSTOO，ANDTHEREFOREONLINE．EDUCATIONCANNOTCOMPLETELYRELYINGON‘VIRTUALREALITY’．OTHERWISEONLINE．EDUCATIONWILIMISLEADSTUDENTSTOSEPARATEFROMREALISTICSOCIETY．4．ACCORDINGTOTHEBASICFE咖RESOFONLINEEDUCATIONANDCONTRADICTIONSTILATONLINEEDUCATIONISFACING．IMAKESOMESUGGESTIONSFORTHEDEVELOPMENTOFONLINEEDUCATIONSOASTOMAKEBESTUSEOFTHEADVANTAGESANDBYPASSTHEDISADVANTAGESANDREALIZETHELONGTERMDEVELOPMENTOFONLINEEDUCATION．KEYWORDSNETWORK，EDUCATION，ONLINEEDUCATION，TEACHSTUDENTSACCORDINGTOTHEIRAPTITUDE，VIRTUALREALITYIII

簡(jiǎn)介：摘要課程知識(shí)的學(xué)習(xí)不能以犧牲個(gè)體精神自由為代價(jià)，但課程知識(shí)與個(gè)體精神自酉兩芮茬矛盾以及人們對(duì)待課程知識(shí)的不當(dāng)態(tài)度與方式往往導(dǎo)致學(xué)習(xí)者個(gè)體精神自由的陷落。因而，追尋學(xué)習(xí)者的個(gè)體精神自由，便成為課程哲學(xué)以及課程實(shí)踐的時(shí)代課題。課程學(xué)習(xí)者的個(gè)體精神自由之所以有可能，乃因知識(shí)具有“意義性”，即知識(shí)并非如人們以往所認(rèn)為的那樣是絕對(duì)確定、絕對(duì)客觀和與價(jià)值無(wú)涉的，而是可理解的、價(jià)值性的和類型多樣的，具有與人們的個(gè)體精神世界建立起“意義關(guān)系”的可能性。F而要使學(xué)習(xí)者的個(gè)體精神自由真正得以實(shí)現(xiàn)，則必須重新理解課程及教材，、并充分重視學(xué)習(xí)者的個(gè)體精神趨向性、課程知識(shí)類型的完整性以及課程知識(shí)供應(yīng)制度的調(diào)整課程知識(shí)的學(xué)習(xí)必須遵循“意義標(biāo)準(zhǔn)”，即在“教化”的視野中使課程知識(shí)成為個(gè)體精神成長(zhǎng)的養(yǎng)分，必須在“進(jìn)化”的視野中看到課程知識(shí)在教育場(chǎng)域的內(nèi)在演化。由此。課程應(yīng)被理解為“學(xué)習(xí)者與知識(shí)‘對(duì)話’的可能情境”。教材的功能應(yīng)定位為一個(gè)“對(duì)話者”，而不是學(xué)習(xí)的“支配者”，為此，教材的設(shè)計(jì)應(yīng)把知識(shí)的存在方式作為核心閾題，尤其應(yīng)促進(jìn)知識(shí)的“動(dòng)姿化”，并以“生態(tài)式設(shè)計(jì)”為基本設(shè)計(jì)理念。Y個(gè)體精神自由的完整性以課程知識(shí)類型的完整性及學(xué)習(xí)者與知識(shí)的整體交往為前提，因此，課程設(shè)計(jì)應(yīng)確保課程知識(shí)在結(jié)構(gòu)上的平衡，并研究不同知識(shí)類型對(duì)個(gè)體精神自由的貢獻(xiàn)在側(cè)重點(diǎn)與方式上的不同，尤其要反思近代以來(lái)文化結(jié)構(gòu)的失衡對(duì)個(gè)體精神自由所造成的后果。專制式課程知識(shí)供應(yīng)制度是損害課程學(xué)習(xí)者個(gè)體精神自由的強(qiáng)有力因素，中國(guó)的課程知識(shí)供制度在社會(huì)激劇轉(zhuǎn)型的背景下亟待作如下調(diào)整；從“國(guó)家主導(dǎo)”到“多元權(quán)力主體共契”；從一元化意識(shí)形態(tài)的強(qiáng)行干預(yù)到“公共領(lǐng)域”的平等協(xié)商。學(xué)習(xí)者的“個(gè)體精神趨向性”決定著學(xué)習(xí)者是否內(nèi)在地要求或珍視自己的精神自由，由此，培植有助于個(gè)體精神自由的個(gè)體精神趨向性，在個(gè)體精神自由的追尋中具有至關(guān)重要的地位。關(guān)鍵詞課程知識(shí)學(xué)習(xí)者個(gè)體精神自由課程哲學(xué)O★?！。，導(dǎo)論遍尋課程掌習(xí)者的個(gè)體精神自由什么地方計(jì)劃和知識(shí)獨(dú)行武斷，精神價(jià)值大張撻伐，那么這些計(jì)劃和知識(shí)就必然會(huì)變成自身目的，教育就將變成訓(xùn)練機(jī)器人，而人也變成單功能的計(jì)算之人，在僅僅堆持生命力的狀況中人可能會(huì)萎縮而無(wú)法看見超越之境一一【德】卡爾雅斯貝爾斯T什么是教育一、問(wèn)題的提出知識(shí)本始于人的自由，知識(shí)和自由本是二而一的東西。但在近代以來(lái)、特別是20世紀(jì)以來(lái)的教育與課程里，知識(shí)卻成為壓制人的強(qiáng)制力量這使我們不得不提出一個(gè)問(wèn)題在課程知識(shí)的學(xué)習(xí)中，學(xué)習(xí)者的個(gè)體精神自由是否還有可能從根本上說(shuō)，這個(gè)問(wèn)題的形成似乎是由近代以來(lái)知識(shí)的持續(xù)膨脹以及知識(shí)與課程的本性決定的，但從教育自身的角度看，也與課程知識(shí)觀的狹隘性有關(guān)。提出課程知識(shí)與個(gè)體精神自由的關(guān)系問(wèn)題并不意味著我們要消解課程知識(shí)，恰恰相反，我們要從重視知識(shí)及課程知識(shí)觀在課程中的核心地位入手一知識(shí)問(wèn)題及課程知識(shí)現(xiàn)在課程研究中的棱心地位不論如何理解知識(shí)，也不管怎樣看待課程，課程都永遠(yuǎn)不可能擺脫知識(shí)的糾纏。舍勒SEHELER，M在‘知識(shí)形式與教育一文中曾非常正確地指出，無(wú)論是“自我教育”還是要“教育別人”，都必須回答三個(gè)基本問(wèn)題一是究竟什么是教育的本質(zhì)；二是怎樣進(jìn)行教育三是什么樣的知識(shí)和認(rèn)識(shí)形式限制和規(guī)定著使人變得。有教養(yǎng)”的過(guò)程。?？梢姡R(shí)問(wèn)題是教育中的核心問(wèn)題如果說(shuō)教育在知識(shí)教育以外還有眾多教育形式的話，那么課程就主要是以知識(shí)為核心內(nèi)容的教育及其課程之所以離不開知識(shí)，從根本上說(shuō)，是由教育的使命和人和本性決定的。人是文化的動(dòng)物。而且是一種精神性的存在。人被“拋入”到這個(gè)世界，離開了文化，他就不可能成其為人?！盁o(wú)知和無(wú)能注定使人們對(duì)于外界影響無(wú)論這種影響是來(lái)自自然界的。來(lái)自其他人的或來(lái)自一般杜會(huì)的作出的反應(yīng)，不是逆來(lái)顧受，便是神經(jīng)過(guò)敏”?！尽?舍勒‘知識(shí)形式與教育’參見劉小楓墑‘舍動(dòng)選集下，上海，三聯(lián)書店，1999年版第13681368頁(yè)

簡(jiǎn)介：Y90230單位代媽IQ鯉§學(xué)號(hào)』曼嫂§囂殳西南蟲學(xué)碩士學(xué)位論文論理解性教學(xué)一種哲學(xué)橙釋學(xué)的視角論文作者黃繼玲指導(dǎo)教師李森教授學(xué)科專、憶滌張與數(shù)學(xué)瞼研究方L匐教學(xué)論提交淪文悶朝2006笮5月論文答辯珂期2}6年5月學(xué)位授予雌使西崴人學(xué)巾圍囂慶2006年5月乖L，在向生活世界的開奇F中動(dòng)態(tài)生成的教學(xué)文本教學(xué)過(guò)程既是一種對(duì)話、交流和分享的交往過(guò)程，又是一種不斷創(chuàng)造生成意義的教學(xué)流動(dòng)過(guò)程。理解性教學(xué)主張以理解為基礎(chǔ)進(jìn)行評(píng)價(jià)，關(guān)注評(píng)價(jià)的多元性與發(fā)展。第六部分，走向?qū)嵺`的理解性教學(xué)。本部分主要討論了在理解性教學(xué)實(shí)踐中必須處理好的幾對(duì)關(guān)系，并嘗試性地提出了一些具體的課堂實(shí)踐策略。關(guān)鍵詞哲學(xué)詮釋學(xué)理解理解性教學(xué)