簡(jiǎn)介：中南大學(xué)碩士學(xué)位論文論賴欣巴哈的邏輯哲學(xué)思想姓名沈旭明申請(qǐng)學(xué)位級(jí)別碩士專業(yè)哲學(xué)、科學(xué)技術(shù)哲學(xué)指導(dǎo)教師孫明湘20040525ABSTRACTHANSREICHENBACHSTILDIEDTHEPROBABILITYT11EORYSYSTEMATICALLYANDDEEPLYALLDPOSEDMEPROBABILITYT11EO呵OFMEALLINGBASEDONIT，ANDALSOJUSTIFIEDINDUCTIONPMGMATICALLYONTHEBASISOFHISPROBABILITYLOGICREICHENBACH’S抒EQUENTPROBABILITY10西CALSYSTEMWASCONSTNLCTEDINTLLESTUDYOFILLDUCTION，PROBABILITYTHEORYANDMAMEMATICALLOGICALMEORVANDWAYSWEREUSEDINIT，THECONC印TIONOF矗EQUEMOFMATHEMATICALPROBABILI竹MEOWWASUSEDINMATHEMATICINITAILDITWAS孤EXTEMAL，F(xiàn)ELATIVEANDMUHIVALUEDLO西CINLOGICTHEFEATUFEWASTLLECONCEPTIONOFFEQUENTHLEADEDAGREATPROGRESSOFIILDUCTIVESTUDYINFBMATIONANDQUANTIFICATIONAL也OUGHTHEREWERESOMEDIFECLLLTIESINMECOURSEOFDEVELOPMEM，MESEFORCEDITTOBEALLLENDEDAILDSUPPLEMENTED，ANDMADEITBECOMINGM叫EANDMOREPERF邑CTATTHES啪ETIME，HISSTUDYOFPROBABILITYLOGICRENECTEDTHETENDENCYOFPENETMTION，UNITIZATIONANDENTIRETYINMODEMSCIENCEANDTECHNOLO鼢‘DEEPLYHEREPLACEDTHEPOSITIVISM’S仃1LTHTHEORYOFMEANINGWITLLT11EPROBABILITVMEORVOFMEAILIN臣ATTEMPTEDT0SOLVETHEPROBLEMOFLO西CALPOSITIVISM’SV耐FIABLEPRINCIPLEOFMEAILING，HEHELDTHATTRU_CHORFALSEHOODWASTLLEDEGREEOFPROBABILITY，ME饑LTHORFALSEHOODOFLO百CWASIMPOSSIBLEFORTHESCIENCETHISWASTHEMAINDIFFERENCEBETWEENHISMEORYANDLOGICPOSITIVISMNTHOU曲HECOULDN’TSOLVEⅡ把PROBLEMOFLOGICALPOSITIVISM’SVERIFI曲LEPRINCIPLEOFMEAILINGTHOROUGHLY，ITWASIMPORTAMFORTHEDEVELOPMENTOFITAFTERHIS鋤ENDOFVERIFIA_BLEPRIRLCIPLEOFMEANING，AILDIMPONAMFOROURSTLLDYOFTHETHEORYOFMEANINGTOOHEALSOIUSTIFIEDINDUCTIONBYMEANSOFHISLO畫(huà)CTHOUGHTS，ANDCONSTRUCTEDHISTU讎IFICATIONOFINDUCTIONONTHEBASISOFHISPROBABILITYLOGICTHEORYHETHOUGHTTLLATALLL1LOWLEDGEWAS∞瞳OBABIL“YONLVWASPRESUMEDBYPOSITANDINDUCTIONWASTLLEWAVINFINDINGTHEBESTPOSITHISPRAGLNATICIUSTIFICATIONOFINDUCTIONWASSUCCESS如1BASICALLY，ITPROVIDEDAPRA蛐ATICWAYINSOLVINGHUME’SPROBLEM，HISJUSTIFICATIONWASTLLEMOSTCOMPREHENSIVEANDIMPORTAI】TOFALL，ANDHADGREATSI阻LI6CANCEINSOLVINGTHEPROBLEMOFINDUCTIONFORUSKEYWORDSREICHENBACH，PROBABILITYLOGIC，THETHEOUOFMEANING，TLLEPROBLEM0FINDUCTION

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JL弓I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)人或集體已經(jīng)發(fā)表或撰寫(xiě)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)。論文作者簽名關(guān)于學(xué)位論文使用授權(quán)的聲明本人在導(dǎo)師指導(dǎo)下所完成的論文及相關(guān)的職務(wù)作品，知識(shí)產(chǎn)權(quán)歸屬蘭州大學(xué)。本人完全了解蘭州大學(xué)有關(guān)保存、使用學(xué)位論文的規(guī)定，同意學(xué)校保存或向國(guó)家有關(guān)部門(mén)或機(jī)構(gòu)送交論文的紙質(zhì)版和電子版，允許論文被查閱和借閱；本人授權(quán)蘭州大學(xué)可以將本學(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，可以采用任何復(fù)制手段保存和匯編本學(xué)位論文。本人離校后發(fā)表、使用學(xué)位論文或與該論文直接相關(guān)的學(xué)術(shù)論文或成果時(shí)，第一署名單位仍然為蘭州大學(xué)。究?jī)?nèi)容口不易公開(kāi)，已在學(xué)位辦公室辦理保密申請(qǐng)，解密后適用本授權(quán)書(shū)。請(qǐng)?jiān)谝陨线x項(xiàng)內(nèi)選擇其中一項(xiàng)打“√”論文作者簽名日導(dǎo)師虢＼童翌絲一甘日秒，1、、口、IYEL期笸J，1L■一一IUUANGOONGLOREIGNWASSENTENCEDTO0NERELIGIOUSPLACEIN●●‘●LNVESTLGATLONABSTRACTSINCETHESECONDWORLDWAR，THEUNITEDNATIONSSUCCESSIVELYTHROUGHASERIESOFINTERNATIONALCONVENTIONONHUMANRIGHTS，CONFIRMTHEFREEDOMOFRELIGIOUSBELIEFISONEOFBASICHUMANRIGHTSOURCOUNTRYGOVERNMENTALSOEXPRESSLYPROVIDEDSAFEGUARDCITIZENS’FREEDOMOFRELIGIOUSBELIEFBUTFORNOW，THISRIGHTINOURCOUNTRY。SPRISONSYSTEMALSOFAILEDTOGETCOMPREHENSIVESECURITYALTHOUGHWASSENTENCEDTOPEOPLEASACITIZENSHIP，SHOULDENJOYFREEDOMOFRELIGIOUSBELIEFBUTLIMITEDTOTHEPARTICULARITYOFITSIDENTITY，ITSRELIGIOUSBELIEFSDEMANDINMANYASPECTSANDTHECURRENTCONFLICTPRISONMANAGEMENTSYSTEM，THISHASCAUSEDBEENSENTENCEDTOPEOPLE’SFREEDOMOFRELIGIOUSBELIEFSECURITYCANNOTBEACHIEVEDANDQUITEALOTOFPARTOFTHEPEOPLEWASSENTENCEDTOENSUREHISRELIGIOUSPLACEINTHELEGITIMATEAPPEAL，TAKEAFIERCEILLEGALMEANS，LEDTOTHERELIGIOUSCONFLICTINPRISON，THEPRISONLAWENFORCEMENTAGAINSTASERIESOFPROBLEMSYEARSISTHEHUGEFOREIGNWASSENTENCEDTOTHEGROUP，DUETOITSCULTURALBACKGROUND，NATIONALENVIRONMENTFACTORS，THERELIGIOUSPLACEINTHECOUNTRYTHANINTHEAPPEALWASSENTENCEDTOPEOPLEMOREURGENT，WHICHCAUSEDPROBLEMSANDDISPUTES，ANDALSOISMORECHANGEABLEANDCOMPLEXTHEAUTHORTHROUGHTOTHEFOREIGNPRISONEROFRELIGIONINGUANGDONGPROVINCEPRISONINPLACEOFTHEPRESENTSITUATIONOFTHEINVESTIGATIONANDSTUDY，THISPAPERTRIESTOANALYZETHEROOTOFTHEPROBLEM，TOFINDTHELEGALWAYSTOIMPROVETHESITUATIONCOUNTERMEASURESTHEPAPERUSINGTHEMETHODOFLITERATUREANDINVESTIGATIONMETHOD，THESELECTIONOFTWOPRISONINGUANGDONGPROVINCEASSAMPLES，THROUGHTHECONVENIENCESAMPLINGQUESTIONNAIRETECOVERTHEDATAWITHSPSSSTATISTICALANALYSIS，ITISCONCLUDEDTHATTHELASTCONCLUSIONTHEFIRSTCHAPTERPRESENTSTHEFOREIGNPRISONERTOONERELIGIOUSPLACEINTHESURVEY，THEBASICSITUATIONOFTHEIMPLICATIONSOFTHERESEARCHWEREINTRODUCED，DETERMINETHERESEARCHMETHODSANDSCOPE，ANDMAINLYINTRODUCESTHESITUATIONOFTHEIMPLEMENTATIONOFTHEINVESTIGATIONTHESECONDCHAPTERISTHERECOVERYOFDATASTATISTICS，F(xiàn)ROMTHEFOREIGNPRISONERSSUBJECTIVEAPPEALS，THEPN‘SONAUTHORITIESPRACTICEANDCURRENTLEGISLATIONTHREEANGLEISANALYSEDANDTHERESULTSOFTHEANALYSIS，THERESULTSSHOWEDTHAT，ATPRESENT，CHINA’SPRISONSYSTEMTOIMPLEMENTARELIGIOUSPLACEINTHESYSTEM，ANDINMANYWAYSHAVEFAILEDTOIMPLEMENTTHEPROVISIONSOFTHECONSTITUTIONANDRELEVANTLAWSANDREGULATIONS，BUTALSOSAVEVARIOUSDEGREESOFLOSSANDPROBLEMS，WHICHAREAGAINSTTHECONSTITUTIONBYTHESPIRITOFFREEDOMOFRELIGIOUSBELIEFTHETHIRDCHAPTERISTHESECURITYPRISONERINRELIGIOUSII

簡(jiǎn)介：學(xué)校代碼10200分類號(hào)B0⑨研究生學(xué)號(hào)10200200821150密級(jí)無(wú)東北JIF予葒大莩碩士學(xué)位論文生命科學(xué)教育的哲學(xué)探索THEPHILOSOPHYMEDITATIONOFLIFESCIENCESEDUCATION作者何白玉指導(dǎo)教師張富國(guó)教授學(xué)科專業(yè)科學(xué)技術(shù)哲學(xué)研究方向科學(xué)方法論東北師范大學(xué)學(xué)位評(píng)定委員會(huì)2011年5月摘要當(dāng)今社會(huì)是飛速發(fā)展的社會(huì)，科學(xué)技術(shù)同經(jīng)濟(jì)發(fā)展一樣迅猛，在新世紀(jì)的歷史條件下，探索何為生命科學(xué)與生命科學(xué)教育的的價(jià)值內(nèi)涵，來(lái)引導(dǎo)人的全面發(fā)展，生命的思索，科學(xué)教育的思索，本命題涉及大量關(guān)于科技倫理，生命科學(xué)教育，社會(huì)學(xué)等相關(guān)學(xué)科的深層次聯(lián)系和學(xué)科交叉研究，同時(shí)探索了在對(duì)社會(huì)基本單位人的和諧發(fā)展的趨向以及如何在生命科學(xué)為基點(diǎn)的關(guān)于人的全面的，社會(huì)性的良好發(fā)展藍(lán)圖。本文共分三大部分，第一部分主要是闡述生命科學(xué)和生命科學(xué)教育的內(nèi)涵以及兩者的關(guān)系和未來(lái)的宏觀的展望，提出在當(dāng)今人才戰(zhàn)略型社會(huì)，生命科學(xué)的學(xué)科特點(diǎn)決定了生命科學(xué)教育對(duì)人的全面的綜合性培養(yǎng)；通過(guò)上一部分的述文，在第二部分重點(diǎn)研究了人的核心基礎(chǔ)教育一生命科學(xué)教育的理性的一個(gè)分析，人的可持續(xù)的全面的發(fā)展離不開(kāi)學(xué)習(xí)和所受的教育，由生命科學(xué)教育引導(dǎo)的人的素質(zhì)培養(yǎng)則統(tǒng)籌兼顧的促進(jìn)了人的內(nèi)在自我的一種認(rèn)識(shí)和進(jìn)步，同時(shí)在實(shí)踐能力方面也起到了不容小覷的作用，從而使人的各個(gè)方面都有所發(fā)展；文章的最后則提出在現(xiàn)當(dāng)代這種科學(xué)技術(shù)迅猛發(fā)展的大環(huán)境下，如何在開(kāi)發(fā)對(duì)人的全面發(fā)展的道路上進(jìn)行一種切合實(shí)際，行之有效的方法，將所挖掘的生命科學(xué)教育的價(jià)值思索來(lái)推動(dòng)優(yōu)化的立體型的人的全面發(fā)展，使更多的人成為新世紀(jì)的素質(zhì)人才，努力突破自身的局限性，達(dá)到對(duì)自我的一種超越，最終實(shí)現(xiàn)辨證和諧的優(yōu)化發(fā)展模式。關(guān)鍵詞生命科學(xué)生命科學(xué)教育人的全面發(fā)展和諧發(fā)展

簡(jiǎn)介：河南大學(xué)碩士學(xué)位論文恩格斯晚年法哲學(xué)思想研究姓名邵鴻飛申請(qǐng)學(xué)位級(jí)別碩士專業(yè)馬克思主義哲學(xué)指導(dǎo)教師周宏20080501ABSTRACTWHATTHEPLLILOSOPHYOFLAWSHOWSISTHECONCEMA11DRESPONSEOFTHEPBJLOSOPHYFACINGFAIMESSANDJUSTICEINAPANICULARERAMAⅨISTPLLILOSOPHYOFLAWRELYSONANDDISPLAYSIN吐嗆TIMEOF”H啪A11LIBERATION”WLLATHISREALI夠POINTSIS也ESYSTEMOF塒VATEC印ITALISTPROPE啊A11DBOU唱EOISIELEGALSYSTEM’SHISTORICALLI血TATIONENGELSINMSLATERYEARSANDTHESPECIFICKSTORICCOND“IONS，DEFENDEDA11DDEVEL叩EDTHEMARXISTPLLILOSOPHYOFLAWHECRITICIZED丘MLYA11KINDSOFNONMARXISTPLLILOSOPHYOFLAWW抽CHWAILTEDTOIN矗LTRATEDI11TOTHELABOR’SMOVEMENTA11DLEADEDTHELEGMPRACTICEOFT11EPROL酏LRIATSCIENTIFICLLYTHISANICLEHASFIVEPANSTHEFIRSTPARTISFOREWORDMSPANBEGIIL芏1ING舶MTHEM嬲ISTP蛐OSOPHYOFLAW’ST11EBACK鏟OUILDOFTHE嫩STORYAILDTHEROIESEXPLAINSTHEMEORIC∈LIMENSIONSOFTLLEMAⅨISTP11ILOSOPHYOFLAWASWEUASENGELS’CHARACTERISTICSAILDTHETHEORETICALBASISOFMEPLLILOSOPHYOFLAWIN11ISLATERYEARSTHESECONDPAIRTDISCUSSESTHEENGELS’BAUSICVIEWPOIMSOFTHEIN_TE叩RETATIONANDDEVELOPMENTABOUTMAⅨISTPLLILOSOPHYOFLAW，INCLUDINGTHEDIALECTICALRELATIONSLLIPSBET、VEENTHELEGALSYSTEMARLDECONOMICBASEA11DTHELEGALSYSTEMA11DOTHERSUPERSTRUCTURE’SFACTORSNE“RDP積ISENGELS’嘶TICIALTHOU出OFPHJLOSOPHYOFLAWINHISLATERYEARSTMSPANIILCLUDESENGELS’CRITICISMOFTHEV撕OUSNONMAⅨISTP11ILOSOPHYOF1AWINTHEFIELDOFPMLOSOPHYOFLAWTHATHELPSUS6肛THERUNDERSTANDTHEENGELS’THOUGHTOFPKLOSOPHYOF1AW一7IHEFOURTHPARTTAKIILGⅡLEPR01ETARIATHISTORICALPRACTICEASACENTER，DISCUSSESENGELSHOWTO仃EATTHEPROLET撕ATTOREQUESTOFTHERI曲TANDHOWTOTREATTHERELATIONSLLIPBETWEEN也EILLEGALST】MGGLEANDTHE1EGITIMATES饑LGGLEIN1LISLATERYEARSII

簡(jiǎn)介：海南師范大學(xué)碩士學(xué)位論文生態(tài)哲學(xué)視域下的課堂文化研究姓名馮燕華申請(qǐng)學(xué)位級(jí)別碩士專業(yè)課程與教學(xué)論指導(dǎo)教師關(guān)文信20100401IIABSTRACTVIEWININGCLASSROOMCULTUREWITHTHETHOUGHTOFECOLOGICALPHILOSOPHYMEANSTOSTUDYCLASSROOMCULTUREWITHTHOUGHTSSUCHASTHESYSTEMVIEWTHEWHOLEVIEWCONTACTTHOUGHT，PROCESSVIEWETCTOEXPLAINTHECONTENTTHEMAINCOMPOSINGFACTOFCLASSROOMCULTURETOANALYZETHEESSENCEACTERISTICOFTHEECOCLASSROOMCULTURETOPUTFWARDTHEFEASIBLESTRATEGIESTOSETUPECOCLASSROOMCULTUREONTHISFOUNDATIONINDERTOIMPROVECLASSROOMCULTUREHELPTHESTUDENTTODEVELOPTHISTEXTTOTALLYCARRIESONTREATISEFROMFIVEPARTSFIRSTPARTGAVETHEIGINOFTHERESEARCHDISCUSSEDTHEIMPTANCEOFCLASSROOMCULTUREINASYSTEMATICWAYPRESENTCONDITIONOFTHECLASSROOMCULTURETHELIMITATIONSOFREFMSTRATEGIESTHENFOUNDOUTTHESOURCEOFTHEPROBLEMTHEINFLUENCEOFMODERNPHILOSOPHYACTSIZEDWITH“MACHINE”“DUALITY””CLOSED”“CONTROL”P(pán)UTFWARDTOVIEWREFMCLASSROOMCULTUREWITHECOSYSTEMPHILOSOPHYTHENOUTLINEDTHEBACKGROUNDTHATECOLOGICALPHILOSOPHYWASCREATEDTHEBASICTHOUGHTOFITTHEPOSSIBILITIESOFSTUDINGCLASSROOMCULTUREWITHECOLOGICALPHILOSOPHYSECONDPARTEXPLAINEDTHECONTENTTHEMAINCOMPOSINGFACTSOFCLASSROOMCULTUREFMTHEANGLEOFECOSYSTEMPHILOSOPHYWEVIEWEDCLASSROOMCULTUREFROMECOLOGICALPHILOSOPHYTHOUGHTSSUCHASWHOLECONNECTIONPROCESSGANICETCTHOUGHTTHATCLASSROOMCULTUREISANECOSYSTEMITISALIFESTYLEOFTHETEACHERSTHESTUDENTSCOLLECTIVESETUPINTHEINTERACTTEACHINGITISMADEUPOFTHREEFACTSTHETEACHINGVALUEMINDSETTHETEACHINGMOVABLESTYLETEACHINGRELATIONSHIPONTHEBASISOFREALIZINGCLASSROOMCULTUREISANECOSYSTEMWEPUTFWARDTHETENTATIVEIDEASOFSETTINGUPECOCLASSROOMCULTUREWITHECOLOGICALPHILOSOPHYTOMAKETHEECONATURALACTEROFCLASSROOMCULTUREEXPINGPUBLICIZINGTHIRDPARTONTHEBASISOFANALYZINGTHEDIFFERENCESSIMILARITIESBETWEEN“THECLASSROOMCULTURALECOSYSTEM““THEECOCLASSROOMCULTURE“PUTFWARDTHECONTENTOFTHEECOCLASSROOMCULTUREPROSPECTTHEAPPEARANCEOFITPURSUINGTEACHINGVALUEMINDSETOFINWHATTHEDEVELOPMENTOFTHESTUDENT’SLIFECANKEEPONTHEDIVERSIFIEDUNIFIEDTEACHINGMOVABLESTYLETHETEACHINGRELATIONSHIPOFTHEMODEOF“INTERCOURSEAMONGTHESUBJECT“THESELAYATHEYFOUNDATIONFTHESETTINGUPOFTHEECOCLASSROOMCULTUREFOURTHPARTCOMBININGTHEESSENCEACTERISTICOFTHEECOCLASSROOMCULTUREPUTFWARDTHESTRATEGIESTOSETUPTHEECOCLASSROOMCULTUREKEEPINGTENSIONAMONGTHEDIVERSEVALUEFMINGTHEDYNAMICSTATEVALUESYSTEMSETUPDIVERSEMOVABLESTYLEFACILITATE

簡(jiǎn)介：點(diǎn)擊查看更多從合法性到合理性的轉(zhuǎn)向——一近代西方政治哲學(xué)思想主旨的演變.pdf精彩內(nèi)容。

簡(jiǎn)介：姓名于浩姓名于浩學(xué)號(hào)學(xué)號(hào)2007040267學(xué)院歷史與社會(huì)發(fā)展學(xué)院學(xué)院歷史與社會(huì)發(fā)展學(xué)院專業(yè)世界史專業(yè)世界史導(dǎo)師陳海宏導(dǎo)師陳海宏教授教授手機(jī)手機(jī)18660109818郵箱郵箱47833094獨(dú)創(chuàng)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。據(jù)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，也不包含為獲得（注如沒(méi)有其他需要特別聲明的，本欄可空）或其他教育機(jī)構(gòu)的學(xué)位或證書(shū)使用過(guò)的材料。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)明并表示謝意。學(xué)位論文作者簽名學(xué)位論文版權(quán)使用授權(quán)書(shū)學(xué)位論文版權(quán)使用授權(quán)書(shū)本學(xué)位論文作者完全了解山東師范大學(xué)有關(guān)保留、使用學(xué)位論文的規(guī)定，有權(quán)保留并向國(guó)家有關(guān)部門(mén)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。本人授權(quán)山東師范大學(xué)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。（保密的學(xué)位論文在解密后適用本授權(quán)書(shū)）學(xué)位論文作者簽名導(dǎo)師簽字簽字日期201年月日簽字日期201年月日

簡(jiǎn)介：大學(xué)校園文化是人類文明體系中非常重要的組成部分，它既具有文化的普遍性，又有大學(xué)自身的內(nèi)在規(guī)定性和獨(dú)特性。大學(xué)校園文化建設(shè)對(duì)于啟迪思想、培育具有人文精神的合格人才起著極其重要的作用。而校園文化作為一種特有的精神意識(shí)環(huán)境和思想觀念氛圍，反映著大學(xué)師生群體的共同信念和追求，對(duì)大學(xué)生具有不可估量的感染力和推動(dòng)力，同時(shí)對(duì)社會(huì)也具有劃時(shí)代的引領(lǐng)和啟發(fā)作用。大學(xué)校園文化隨著大學(xué)的產(chǎn)生而存在和發(fā)展，在發(fā)展過(guò)程中它具有自己內(nèi)在的獨(dú)立性，同時(shí)也受到社會(huì)文化的影響，同時(shí)校園文化在某些方面也改變了社會(huì)文化。在校園文化建設(shè)過(guò)程中教師和學(xué)生都發(fā)揮著不同的作用，而大學(xué)也發(fā)揮著引領(lǐng)社會(huì)發(fā)展與進(jìn)步的作用。大學(xué)校園文化是全球化下的開(kāi)放性文化，在人類的文化發(fā)展中不斷繼承和創(chuàng)新。校園文化的核心價(jià)值就是挖掘人的潛能，陶冶大學(xué)生的人格與品行，在高等教育中完成人的啟蒙與人格塑造，提高人文素養(yǎng)。校園文化建設(shè)應(yīng)該擔(dān)當(dāng)起責(zé)任，在文化傳承與創(chuàng)新方面發(fā)揮應(yīng)有的作用。

簡(jiǎn)介：中圖分類號(hào)密級(jí)UDC本校編號(hào)10652碩士學(xué)位論文論文題目安國(guó)寧人善始慎終魏征以人為本的法哲學(xué)思想初探研究生姓名李李李李瑩瑩瑩瑩學(xué)號(hào)20090301020150200903010201502009030102015020090301020150校內(nèi)指導(dǎo)教師姓名胡胡胡胡仁仁仁仁智智智智職稱教授校外指導(dǎo)教師姓名職務(wù)職稱申請(qǐng)學(xué)位等級(jí)碩碩碩碩士士士士學(xué)科法學(xué)法學(xué)法學(xué)法學(xué)專業(yè)法律史法律史論文提交日期2012201220122012年年年年3333月月月月20202020日日日日論文答辯日期2012201220122012年年年年5555月月月月20202020日日日日碩士學(xué)位論文安人寧國(guó)安人寧國(guó)善始慎終善始慎終魏征以人為本的法哲學(xué)思想初探魏征以人為本的法哲學(xué)思想初探TOTOTOTOEASEEASEEASEEASETOTOTOTOPERSISTPERSISTPERSISTPERSISTANANANANINITIALINITIALINITIALINITIALINQUIRYINQUIRYINQUIRYINQUIRYOFOFOFOFWEIWEIWEIWEIZHENGZHENGZHENGZHENG’’’’SSSSPEOPLEIENTEDPEOPLEIENTEDPEOPLEIENTEDPEOPLEIENTEDTTTTHOUGHTSHOUGHTSHOUGHTSHOUGHTSOFOFOFOFPHILOSOPHYPHILOSOPHYPHILOSOPHYPHILOSOPHYOFOFOFOFLAWLAWLAWLAW作者姓名李瑩指導(dǎo)教師胡仁智西南政法大學(xué)SOUTHWESTUNIVERSITYOFPOLITICALSCIENCELAW

簡(jiǎn)介：山東大學(xué)碩士學(xué)位論文宋代宗教管理的法律視角姓名崔曉花申請(qǐng)學(xué)位級(jí)別碩士專業(yè)法律史指導(dǎo)教師傅禮白20070320出東大學(xué)磺士學(xué)位論文ABSTRACTANCIENTCHINAWASABSOLUTERNONARCHY，POLITIESANDRELIGIONSWERESEPEMTEDALLPREVIOUSDYNASTIERULERSMADEUSEOFRELIGIONINRELIGIOUSMANAGEMENTREPRESSIVEREGIMEDIDHISBESTTOCONTROLTHERELIGIONINTHEEASTERNHARTDYNASTY，BUDDHISMVCAINTRODUCEDINTOCHINAANDWENTINVARIABLYFROMSTRENGTHTOSTRENGTHASTIMESWENTBYATTHEENDOFHANDYNASTY，NATIVETAOISMAPPEAREDWITLLTWORELIGIONS’STRENGTHINCREASING，RELIGIONMANAGEMENTSTRUCTUREAPPEAREDINWEIJINTIMESASWELLASTHECORRESPONDINGSYSTEMOFMANAGEMENTDEVELOPEDTOTHETANGDYNASTYRELIGIONENTERSAHEYDAY，THERELIGIONCONTROLSYSTEMALSOTENDEDTOTHECONSUMMATIONTHEGREATSONGDYNASTYTHATWASESTABLISHEDAFTERTHEFIVEDYNASTIESCHAOSBYWARWASFACEDWITLLTROUBLESATHOMEANDAGGRESSIONFROMABROAD，ITSLEGISLATIONSTRENGTHENEDTHECENTRALIZATIONNLERELIGIOUSMANAGEMENTSYSTEM，F(xiàn)OLLOWDTANGDYNASTY，CARRIEDONFIVEDYNASTIES，ANDHADITSOWNINNOVATIONTHERELIGIOUSMANAGEMENTENTEREDTHESTABLETIMEINSONGDYNASTYITSCONSUMMATIONSYSTEMHADIMITATEDFORLATERGENERATIONS衛(wèi)1ESETTINGSOFTHEBUDDHISTMONKSANDDAOISTPRIESTSOFFICIALCARRIEDOUTTWODEPARTMENTSTHATMONKSANDDAOISTATTACHEDHISOWNINSTITUTIONTWODEPARTMENTSWEREADMINISTEREDBYUNITIVESECULARINSTITUTIONTHEREWEREDIFFERENTREGIMESBETWEENCENTRALGOVEMRNENTANDLOCATIONINAPPOINTMENTEVENINTHECENTRALMONKOFFICIALSAPPOINTMENT，THENORTHERUSONGDYNASTYANDTHESOUTHERNSONGDYNASTYALSOHADTHEDIFFERENCESONGDYNASTYFIRMLYCONTROLEDTHEAUTONOMYORGANTHROUGHTWOWAYS。ONEWAYISSECULARREGIMEINTERFEREDRELIGIOUSAFFAIRSANOTHERISSECULAROFFICIALSWEREPLANTEDINRELIGIOUSINSTITUTIONTWOSONGRULEMSTRICTLYLIMITEDTHEFOUNDATIONOFMONASTERYANDFORBIDTHEMONASTERYTOBUYTHEFIELD。BUTITWASCONTRARYTOWHATEXPECTED111ESONGDYNASTYLAW’SINSTABILITYASWELLASTHEECONOMICALDEVELOPMENTTIDE’SIMPETUS。IMPLEMENTEDOFTHEAGL畦ANPOLICYHADLEADTOTHISRESDT。COMPAREDTOPREVIOUSGENERATIONS，THEREWEREMANYACHIEVRNENTSINTHEREPRIMANDOFRELIGIOUSCRIMEITSLEGALSYSTEMANDINSTITUTIONSWASMOREANDMORECAREFULANDPCRFECTEACHLINKABOUTMONKSANDDAOISTWASESTABLISHEDANDLINKEDUPBOTHCRIMINALLAWANDTHEADMINISTRATIVEMETHODWEREUSEDTOMANAGETHEM。THECONSUMMATIONSYSTEMHADAVOIDEDTHELARGESCALE，

簡(jiǎn)介：黑龍江大學(xué)博士學(xué)位論文政治哲學(xué)視域下的福利國(guó)家研究以英國(guó)為例姓名劉麗偉申請(qǐng)學(xué)位級(jí)別博士專業(yè)馬克思主義哲學(xué)指導(dǎo)教師張奎良20100301黑龍江大學(xué)博士學(xué)位論文ABSTRACTINCONTEMPORARYSOCIALANDPOLITICALTHOUGHTS，THECONCEPTSOFWELFAREANDWELFARESTATEAREINTHEDOMINANTPOSITIONONCEBOM，ITHASBECOMETHEFOCUSOFTHETHEORETICALDEBATESBETWEENFREEDOMANDEQUALITY，EQUITYANDEFFICIENCY，RIGHTSANDOBLIGATIONSWELFAREANDWELFARESTATEHASNOTONLYRELATEDTOPUBLICPOLICIES，BUTALSOTHEBASICPOLITICALPHILOSOPHYISSUES，SUCHASFREEDOMANDJUSTICEDISCUSSIONSOFWELFAREANDWELFARESTATEHAVEALWAYSBEENPERMEATED淅T11UTILITARIANISM，RIGHTS，INDIVIDUALISMANDCOLLECTIVISMASTHEREVIVALOFMORALORIENTATIONOFTHEWELFAREREFLECTION，LIBERALTHEORYOFWELFARESUFFEREDSIGNIFICANTIMPACTS，THEWELFAREIDEASOFDEMOCRATICSOCIALISMAREALSOINANADJUSTMENTTHERELATIONSHIPSBETWEENWELFAREANDJUSTICE，EQUALITY，F(xiàn)REEDOMANDRIGHTAREINSEPARABLE‘WELFARE’，‘HAPPINESS’AND‘SATISFACTIONOFNEEDS’HAVEBECOMETHEORETICALFOUNDATIONOFSTATEINTERVENTIONORASERIESOFCOMPULSORYIMPLEMENTINGINSTITUTIONSANDPOLICIESFROMTHEPERSPECTIVEOFPOLITICALPHILOSOPHYTAKINGBRITAINASANEXAMPLE，THEPAPERANALYZESTHEFORMATIONDEVELOPMENT，CRISISANDREFORMOFWELFARESTATEBOTHINTHETHEORETICALANDPRACTICALLEVEL；TRIESTOSEEKTHEINSIGHTSOFTHEEVOLUTIONOFTHEWELFARESTATEBYMARXISTTHEORY；SEARCHESTHEMORALAPPEALSOFWELFAREANDSOCIALSECURITY；EXPLORESHOWTEALIZEHUMANRESPECTSANDTHEVALUEOFHUMANEXISTENCEINCIVILIZEDSOCIETYFIRSTLY，THEPAPEREXPLAINSTHEIDEOLOGICALANDTHEORETICALONGINSOFWELFARESTATE；DISCUSSESTHEWELFAREIDEASOFLIBERALISM，DEMOCRATICSOCIALISMANDCITIZENSHIPTHEORYSECONDLY，THEPAPERCARRIESOUTADIACHRONICANALYSIS，INCLUDINGTHEFORMATIONANDDEVELOPMENTOFBRITISHWELFARESTATE心ERWORLDWARII，CONSERVATIVEREFORMSBYTHATCHER，ANDBRITISHNEWLABOURPARTY’SDEMOCRATICSOCIALISTTHIRDWAYWELFAREREFORMACTIVITIESTHIRDLY，F(xiàn)OLLOWINGTHESPECIFICLEVEL’SANALYSIS，THEPAPERSUMMARIZESTOEXTRACTTHEORETICALANDPRACTICALDILEMMASWHICHGENERALLYEXISTINMODEMBRITAINANDOTHERWELFARESTATESFOURTHLY，REFLECTSTHETHEORYANDPRACTICEOFⅡ

簡(jiǎn)介：摘要北京提出了建設(shè)世界城市的目標(biāo)，這是具有戰(zhàn)略意義的決策，對(duì)北京經(jīng)濟(jì)社會(huì)的發(fā)展產(chǎn)生了重大影響。各領(lǐng)域都積極響應(yīng)，開(kāi)展熱烈的討論和研究。宗教工作作為黨和政府工作的重要組成部分，在建設(shè)世界城市過(guò)程中如何做好宗教工作，為世界城市建設(shè)服務(wù)，是本文的出發(fā)點(diǎn)和落腳點(diǎn)。東城區(qū)是北京市的中心城區(qū)，首都功能核心區(qū)之一，宗教、皇家、民俗等文化資源高度聚集、多元融合，一定程度上代表了首都北京的文化特色。因此，選擇東城區(qū)的宗教作為例子進(jìn)行探討，很有意義。本文主要由四部分組成第一章，東城宗教現(xiàn)狀與審視，分三節(jié)。主要是介紹了城市中的宗教生態(tài)，天主教文化、基督教文化、佛教文化、伊斯蘭教文化以及外國(guó)人宗教活動(dòng)與城市的互動(dòng)，并梳理了東城區(qū)宗教事務(wù)管理的運(yùn)行機(jī)制。第二章，宗教與世界城市，分為二節(jié)。主要是分析了世界城市的內(nèi)涵，探討了宗教與世界城市互利共進(jìn)的關(guān)系；第二節(jié)，介紹了一些國(guó)際性大都市及其國(guó)家處理宗教問(wèn)題的方法，包括紐約、倫敦、巴黎、東京、新加坡、莫斯科、伊斯坦布爾，總結(jié)了這些城市處理宗教問(wèn)題的共同之處。第三章，世界城市背景下東城宗教存在的問(wèn)題與面臨的挑戰(zhàn)，分三節(jié)。主要是分析了東城宗教存在的問(wèn)題與面臨的挑戰(zhàn)，包括宏觀管理方面、微觀管理領(lǐng)域以及伴隨世界城市建設(shè)將面臨的一些挑戰(zhàn)。第四章，發(fā)揮宗教積極作用服務(wù)世界城市建設(shè)的若干思考，分四節(jié)。在前面章節(jié)的介紹、分析和梳理的基礎(chǔ)之上，針對(duì)存在的問(wèn)題，提出了宗教工作服務(wù)世界城市建設(shè)的幾點(diǎn)思考或者說(shuō)建議，主要分為認(rèn)識(shí)與教育、管理與引導(dǎo)、法治與規(guī)劃、交流與外宣四個(gè)方面。關(guān)鍵詞宗教，世界城市，互利共進(jìn)，積極作用，和諧宗教ABSTRACTBEIJING’SGOALOFBUILDINGAGLOBALCITYISOFGREATSTRATEGICSIGNIFICANCEANDWILLHAVEAHUGEIMPACTONITSECONOMICANDSOCIALDEVELOPMENTPOSITIVERESPONSESAREHEARDTHROUGHOUTTHECITYANDHEATEDDISCUSSIONANDRESEARCHHAVEBEENONTHEWAYRELIGIOUSWORK，AMAJORCONSTITUENTOFTHEPARTYANDTHEGOVERNMENT，CALLSFORGREATERATTENTIONINTHEPROCESSOFTHECONSTRUCTIONOFGLOBALCITYOFBEIJINGHOWTHERELIGIOUSWORKCANBEDONETOTHEBESTOFOURABILITYINASERVICETOTHEGOALISTHEDEPARTUREPOINTOFTHISESSAYDONGCHENGDISTRICT，BEINGAMAJORCENTRALCITYPROPERANDONEOFTHECOREAREASOFCAPITALBEIJING，ISARENDEZVOUSOFRELIGIOUS，ROYAL，ANDFOLKLORICCULTURESTHEHIGHCENTRALIZATIONANDDIVERSITYOFCULTURESINDONGCHENGDISTRICT，TOSOMEEXTENT，REPRESENTCAPITALBEIJING’SCULTUREFEATURETHEREFORE，CHOOSINGDONGCHENGDISTRICT’SRELIGIONASTHEEXAMPLEOFTHEDISCUSSIONHASGREATSIGNIFICANCETHEESSAYMAINLYCONSISTSOFFOURPARTSFIRSTCHAPTERTHEREFLECTIONONTHEPRESENTSITUATIONOFTHERELIGIONINDONGCHENG，ISDIVIDEDINTOTHREEPARTSTHISCHAPTERMAINLYBRIEFEDRELIGIOUSECOLOGYINTHECITYCATHOLICISMCULTURE，CHRISTIANITYCULTURE，BUDDHISMCULTURE，ANDISLAMISMCULTUREASWELLASFOREIGNERRELIGIOUSACTIVITIESINTHECITYALSOTHISCHAPTERHASCOMBINEDTHERELIGIONMANAGEMENTOPERATIONALMECHANISMOFDONGCHENGDISTRICTCHAPTER2，THERELIGIONANDGLOBALCITY，ISDIVIDEDINTOTWOPARTSTHISPARTHASMAINLYANALYZEDTHECONNOTATIONOFGLOBALCITY，ANDDISCUSSEDTHEMUTUALLYBENEFICIALRELATIONSOFRELIGIONANDGLOBALCITYTHESECONDSECTIONISANINTRODUCTIONOFHOWTHEOTHERMETROPOLISESDEALWITH3

簡(jiǎn)介：南京師范大學(xué)碩士學(xué)位論文卡多佐的司法哲學(xué)思想探微姓名吳樂(lè)華申請(qǐng)學(xué)位級(jí)別碩士專業(yè)法理學(xué)指導(dǎo)教師公丕祥20070525ABSTRACTCARDOZOISONEOFTHEMOSTINFLUENTIALJUDGESINAMERICANHISTORYANDHASANENDURINGSTATUSINTHEAMERICANLEGALFIELDTHEREFORE，THEOVERSEASRESEARCHESABOUTCARDOZOAREEXTREMELYDCH，F(xiàn)OREXAMPLE，THESYNTHETICSTUDYTOHISJUDICIALPHILOSOPHY，HISLEGALLITERATURERSSEMCHANDTHESTUDYOFJUDGESSTATUSWHILETHEDOMESACRESEARCHESARECOMPARATIVELYDEFICIENTANDFRAGMENTARYSOMEONLYTOUCHESTHEPARTIALCONTENTSANDOTHERSPAUSEINTHEINTRODUCTIONSTAGE，NOTSYSTEMATICTHEREFORE，ONTHEBASISOFSOMECHINESEANDENGLISHMATEDALS。ANDREADINGOFHISTHEORYANDPRACTICE，THISAMDETRIESTODOAMORECOMPREHENSIVEANALYSISANDINTEGRATIONTHEMAINCONTENTSOFTHEARTJDEAREATFIRSTTHEORIGINSOFCARDOZOSLIFEANDTHINKINGWEMUSTFIRSTUNDERSTANDHISGROWTHBACKGROUNDANDTHEENVIRONMENTNEXT。WEFOCUSORCARDOZOSWRITINGSANDHISFAMOUSJUDICIALOPINIONS。HOPINGTOGETACOMPREHENSIVEUNDERSTANDINGOFHISJUDICIALPHILOSOPHY111ISISTHEIMPORTANTPARTOFTHISPAPERANDALSOTHEMAINASPECTSOFCARDOZOSPHILOSOPHYITISDIVIDEDINTOTHREECHAPTERS，DEALINGWITHWHATTHELAWISTHEGROWTHOFTHELAWTHEPURPOSEANDTHEFUNCTIONOFTHEIAWTHEINTERESTSWEIGHINGTHEORYANDTHEMETHODOLOGYOFJUSTICETHELASTPARTISAGENERALCOMMENTONCARDOZOSTHINKING，ANDANANALYSISOFITSIMPACTCARDOZOSJUDICIALPHILOSOPHYISWORTHYTORESEARCH，ALSOBECAUSEHISWORDSWEWOUIDIOVETEADTHEMANDTHEYREMINDUSBESOBER；THEYTEUSHOWTOLOOK亂THEIAWWISELYANDHOWTOLEARNANDOPERATEITINFACTMANYPEOPLEFEELTHATHISLANGUAGEISVERYSIMPLE，THEQUESTIONSWHICHELABORATEDWEALREADYKNOW，BUTCARDOZO’SBROADMINDANDHISSPLENDIDEXPRESSIONSALLMAN№STTHESPIRITWHICHAIUDSTSHOULDHAVE。ANDWERTHOURADMIRINGKEYWORDSJUDICIALPHILOSOPHYINTERESTSWEIGHINGJUDICIALMETHODSⅡ

簡(jiǎn)介：中南民族大學(xué)碩士學(xué)位論文人本法治淺論中國(guó)法治進(jìn)路的法哲學(xué)思考姓名沈永勝申請(qǐng)學(xué)位級(jí)別碩士專業(yè)法學(xué)理論指導(dǎo)教師雷振揚(yáng)20070501人本法治淺論中國(guó)法治進(jìn)路的法哲學(xué)思考II導(dǎo)法治人本化的社會(huì)、歷史、文化和制度背景，以及價(jià)值和實(shí)踐意義；從理念、立法、執(zhí)法和司法四個(gè)角度來(lái)展開(kāi)論述如何把人本主義法治落實(shí)到中國(guó)法治建設(shè)實(shí)踐中去。本文的核心精神在于法治對(duì)人的基本權(quán)利的保障，對(duì)人性的關(guān)懷，以及對(duì)人格、個(gè)體的尊重，實(shí)現(xiàn)法來(lái)源于人而回歸于人的目的。關(guān)鍵詞關(guān)鍵詞人本法治；人本精神；公民權(quán)利

簡(jiǎn)介：1088325學(xué)校代碼10475學(xué)號(hào)104753040010河南大學(xué)研究生碩士學(xué)位論文法哲學(xué)中應(yīng)然與實(shí)然的關(guān)系探討DISCUSSIONONTHERELATIONBETWEENOUGHTTOBEANDTOBEINPHILOSOPHYOFRIGHTS專業(yè)名稱馬克思主義哲學(xué)專業(yè)代碼J竺研究正方向級(jí)法哲學(xué)二OO四級(jí)研究生姓名李永福導(dǎo)師姓名、職稱呂世榮教授完成日期二OO七年五月論文主題詞法蜊應(yīng)刪實(shí)剁霧啦糟|搌觀法哲學(xué)中應(yīng)然與實(shí)然的關(guān)系探討為突出。通過(guò)對(duì)西方自然法學(xué)派、分析實(shí)證法學(xué)派、哲理法學(xué)派以及社會(huì)法學(xué)派中應(yīng)然法與實(shí)然法的思想考察分析，歸納了各個(gè)不同學(xué)派在不同時(shí)期對(duì)法的應(yīng)然與實(shí)然的關(guān)系的定位。第二部分通過(guò)馬克思各個(gè)時(shí)期中法哲學(xué)中應(yīng)然與實(shí)然思想的分析，找出了有關(guān)馬克思對(duì)法哲學(xué)中法的應(yīng)然與實(shí)然關(guān)系的理解線索。在這個(gè)部分對(duì)馬克思法哲學(xué)觀中有關(guān)法的應(yīng)然與實(shí)然關(guān)系的理論形成分為三個(gè)階段第一，馬克思的早期法哲學(xué)思想中對(duì)應(yīng)然與實(shí)然的認(rèn)識(shí)；第二，馬克思法哲學(xué)批判理論思想中對(duì)法的應(yīng)然與實(shí)然的關(guān)系理解角度分析；第三，馬克思的實(shí)踐應(yīng)然發(fā)展觀思想形成。第三部分運(yùn)用馬克思法哲學(xué)中實(shí)踐應(yīng)然發(fā)展觀對(duì)法的應(yīng)然與實(shí)然關(guān)系的正確定位；通過(guò)揚(yáng)棄馬克思的實(shí)踐應(yīng)然發(fā)展觀進(jìn)一步指出了法哲學(xué)中應(yīng)然與實(shí)然關(guān)系的正確定位及其現(xiàn)實(shí)意義。關(guān)鍵詞法哲學(xué)；應(yīng)然；實(shí)然；實(shí)踐應(yīng)然發(fā)展觀Ⅱ