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

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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；

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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(dòng)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(dòng)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(gè)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(gè)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(gè)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

簡介：福建師范大學(xué)碩士學(xué)位論文可持續(xù)發(fā)展戰(zhàn)略對哲學(xué)的若干挑戰(zhàn)和啟迪姓名楊小霞申請學(xué)位級別碩士專業(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”PHILOSOPHYCALLPROVIDEGUIDANCEINTHEWORLDOUTLOOKANDMETHODOLOGYFOROURTHOUGHTANDBEHAVIORITSTRAILSFORMATIONISNOTONLYAFORERURMEROFTHESOCIALREFORMSBUTALSOAREFLECTIONOFTHEREALISTICREFORN2THEREFORE，WEMUSTTHINKDEEPLYANDMASTERITFROMTHEDEPTLLOFPHILOSOPHYTOENSURETHEIMPLEMENTATIONOFTHESUSTAINABLEDEVELOPMENTSTRATEGYBASEDONTHETHINKINGANDCULTUREBACKGROUNDOFTHESTRATEGYANDONTHECHALLENGEANDINSPIRATIONTHISSTRATEGY西VESTOMARXISMPHILOSOPHY，THISTHESISEXPLORESTHE出AWBACKSANDLIMITATIONSOFCONTEMPORARYPHILOSOPHYINTERMSOFTHEDEVELOPMENT，THEWAYOFTHINKING，ANDTHEORYOFKNOWLEDGEANDSOONINADDITION，ITALSODISCUSSESANDPONDERSOVERHOWTOSOLVETLESENEWPROBLEMSKEYWORDSSUSTAINABLEDEVELOPMENTSTRATEGY，MARXISMPHILOSOPHYCHALLENGE，ENLIGHTENMENT

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簡介：遼寧師范大學(xué)碩士學(xué)位論文體育道德失范問題的社會哲學(xué)解釋基于霍耐特承認(rèn)理論的觀點(diǎn)姓名楊韻申請學(xué)位級別碩士專業(yè)體育人文社會學(xué)指導(dǎo)教師于文謙201204體育道德失范問題的社會哲學(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

簡介：復(fù)旦大學(xué)碩士學(xué)位論文宗教利益集團(tuán)與美國外交政策姓名王珍申請學(xué)位級別碩士專業(yè)國際關(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

簡介：華東政法學(xué)院碩士學(xué)位論文憲政與宗教英國王權(quán)與教權(quán)之關(guān)系的歷史考察姓名程維申請學(xué)位級別碩士專業(yè)法律史指導(dǎo)教師何勤華李秀清20030412在國家統(tǒng)一的過程中王權(quán)不僅向著強(qiáng)大的方向發(fā)展而且受到原始習(xí)慣法律和教會的限制第二部分從諾曼征服寫到大憲章的產(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)了對英國的滲透和干預(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)法律等原因通過議會進(jìn)行宗教改革確立圣公會為英國國教使得英國王權(quán)脫離羅馬天主教教會國王成為英國最高宗教領(lǐng)袖亨利八世的宗教改革對英國以后憲政制度的發(fā)展產(chǎn)生了極大的影響議會權(quán)力也在這次宗教改革中得到提高確立了國王在議會中的最高主權(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王與議會之間的矛盾不可調(diào)和爆發(fā)了1640年英國內(nèi)戰(zhàn)在經(jīng)歷了流血獨(dú)裁和復(fù)辟之后英國又重新回歸傳統(tǒng)封建貴族與新興資產(chǎn)階級相互妥協(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王與教會兩種權(quán)力自產(chǎn)生時(shí)起就充滿斗爭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先驅(qū)的地位最后筆者提出了兩個(gè)問題對待宗教等意識形態(tài)如何達(dá)到斗爭與和諧的平衡如何看待對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)度來面對中國法治建設(shè)中所面臨的意識形態(tài)問題關(guān)鍵詞憲政封建王權(quán)基督教會宗教改革君主立憲制

簡介：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學(xué)位級別碩士專業(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

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簡介：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題研究姓名董黎申請學(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

簡介：771752橇旦大學(xué)學(xué)校代碼10246學(xué)號02202／005碩士學(xué)位論文宗教改革與自然法觀念的轉(zhuǎn)變院系所法學(xué)院專姓業(yè)名法理學(xué)林燕梅指導(dǎo)教師張光杰副教授完成日期2005年4月27日ABSTRACTVIEWINGTHEREFORMATIONASATURNINGPOINT．THISSTUDYANALYZEDTHECONCEPTUALCHANGEINTHENATURALLAWBEFOREANDAFTERTHISPERIODOFTIMEINTHECOURSEOFITSLONGHISTORY．THEINFLUENCEOFREFORMATIONONSUCHCHANGEWASALSOEXAMINED．TRYINGTOACCESSTOTHESEISSUESFROMTHEHISTORICALANGLE，ISELECTEDTHEWORKSOFTHEMOSTPROMINENTNATURALLAWTHINKERSANDTHEREFORMERSFORANALYSISBOTHINTHEAGEOFMEDIEVALSCHOLASTICISMANDINTHEAGEOFINDIVIDUALISMANDRATIONALISM，INCLUDINGST．THOMASAQUINAS，THOMASHOBBS，JOHNLOCK，MARTINLUTHERANDJOHNCALVIN．THECHARACTERISTICOFTHISAPPROACHISTOFOCUSONTHEDIFFERENTPATTERNSOFTHOUGHTANDTHEVIEWSOFVALUEWHERETHEVARIOUSFORMSOFNATURALLAWDOCTRINESARISE，THATMEANSTOANALYZETHESTARTINGPOINT，THEBASICMATERIALSANDTHEAPPROACHESOFTHETHEORYWHICHSHAPETHEMEANINGOFNATURALLAW．THEREFORMATIONISTHENEWANGLETOUNDERSTANDTHECONCEPTUALCHANGEINTHENATURALLAW．THERENAISSANCE，REFORMATIONANDTHEREVIVALOFROMANLAWARETHETHREE?R’EVENTSBUILDINGUPANDSHAPINGTHEFRANAEOFMODEMTHINKING．FOUROFTHEREFORMATIONMOTTOSSOLASCFIPTUIAONLYBYTHESCRIPTURE，SOLAGRATIAORGYBYGRACEOFGOD，SOLAFIBEONLYTHROUGHFAITHANDTHESOVEREIGNTYOFGODWERECAREFULLYEXAMINEDTOSEEHOWTHEREFORMATIONTHEOLOGYCHALLENGEDTHESCHOLASTICISMINTHELATEMIDDLEAGEANDHADTHEIMPACTS011THEPHILOSOPHYOFTHENEWAGEOFREASON．THESTUDYSHOWSTHAT1THEREISTHEGLARINGDISPARITYOFTHENOTIONOFNATURALLAWINBETWEENTHEAGEOFMEDIEVALSCHOLASTICISMANDTHEAGEOFINDIVIDUALISMANDRATIONALISMTHETHOMISTICVIEWOFNATURALLAWWASTHEOBJECTIVEGROUNDINGOFETHICALSTANDARDS，WHICHWASHELDTOBEASSOCIATEDWITHTILEETEMALLAWOFGOD，WHILETHENATURALLAWDOCTRINETHATDATESFROMTHEEIGHTEENTHCENTURYWASAGENERALSECULARIZEDDOCTRINEWHICHEMPHASIZEDINDIVIDUAL’SNATURALRIGHTS；21THESHIFTOFEMPHASISFROMNATURALLAWTONATURALFIGHTWAGCAUSEDBYTHEDIFFERENTSTARTINGPOINT，BASICMATERIALSANDAPPROACHESOFTHESETWONATURALLAWDOCTRINES；3THEREFORMATIONDIDPLAYAROLEINCHANGINGTHEFORMSANDMEANINGSOFNATURALLAWTHROUGHITSNEWUNDERSTANDINGOFTHERELATIONSHIPBETWEENGODANDHUMANBEING，REASONANDREVELATIONANDALLEGINGTHEVALUEOFLIBERTYANDHUMANRIGHTS．KEYWORDSNATURALLAW,NATURALRIGHTS，REFORMATION，REASONCATEGORYNUMBERD900592

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