簡(jiǎn)介：東南大學(xué)碩士學(xué)位論文當(dāng)代圖像技術(shù)的哲學(xué)研究姓名朱冬梅申請(qǐng)學(xué)位級(jí)別碩士專業(yè)科技哲學(xué)指導(dǎo)教師夏保華20061201東南人學(xué)碩士學(xué)位論文TITKPHILOSOPHICALRESEARCHONTHEMODEMTE．CLMOLOGYOFIMAGEBYZHUDONGMEISUPERVISEDBYPROFESSOR．XIABAOHUASCHOOLOFSOUTHE∞TUNIVERSITYTHISTHESISISMAINLYFORREVEALINGIMAGETECHNOLOGY’SEVOLUTIONARYPROCESS，THEESSENTIALOFIMAGE，ANDCOGNITIONOFTHEVIRTUALWORLDCOMPOSEDBYTHEIMAGE．THISTHESISFIRSTREVIEWTHEDEVELOPMENTOFIMAGETECHNOLOGY．FORVISIONCULTURE，ITEMPHASIZEIMAGETECHAOLOGY．INLAGEFACTURETECHNOLOGY．FROMCAVEFRESCOANDHANDWORKPICTUREOFBARBARISMSOCIETYTOINVENTIONANDAPPLICATIONOFVIDICONANDUNTILTONOWADAYSCOMPUTERIMAGEFACTURE，THEDEVELOPMENTANDCHANGEOFTHISTECHNOLOGYISVERYAPPARENT．BYTAKINGTHEDEVELOPMENTOFFILMAND“IVASAEXAMPLETOEXPOUNDTHEDEVELOPMENTFROMIMMOBILEIMAGETOMOVEABLEIMAGE一VIDEO，THISTHESISEXPOUNDTHELOGICEVOLVEMENTANDDEVELOPMENTPROCESS．ITISAINHERENTLOGICDEVELOPMENTPROCESSFROMHANDWORKPICTURETOPHOTOGRAPHYBYPHOTOGRAPHTECHNOLOGYANDTOTHEINVENTIONANDAPPLICATIONOFNOWADAYSDIGITALIMAGETECHNOLOGY．ITISFROMAFFMNATIONSTAGETONEGATIONSTAGEANDTHENTONEGATIONTONEGATIONSTAGE，THELASTSTAGEISMOREADVANCEDAFFIRMATIONANDISIMPROVEMENTANDDEVELOPMENTOFFIRSTTWOSTAGES．THESECONDCHAPTERISEMPHASISOFTHISTHESIS．ITMAINLYDISCUSSWHATISIMAGETECHNOLOGY．ITISNOUMENONRESEARCH．IT’SDIFFICULTTOGIVEASPECIFCDEFINITION．WECANONLYCOMPAREIMAGEWITHSYMBOLANDWORDTOUNDERSTANDIMAGEBYITSCHARACTERISTIC．ATLAST，ITSUMMARIZESNOUMENONRESEARCHIDEOLOGYOFSYMBOLANDIMAGETECHNOLOGYBYTWOPHILOSOPHERSFREDRICJAMESONANDJEANBAUDRILLARD．ITSINTENTIONISTOEXPLAINTHERELATIONSHIPBETWEENIMAGEWORIDDUMMYWORLDTHATIMAGETECHNOLOGYCONSTRUCTSANDREALWORLD．THISRELATIONSHIPEDUCESTHETHIRDCHAPTERWHICHRESEARCHESEPISTEMOLOGYOFDUMMYWORLD．THISCHAPTERMAINLYANALYSESCOMPOSITIONOFFEELINGANDAESTHESIAINTHEPROCESSOFDUMMYUNDERSTANDING,PRACTICEPROBLEMINTHEPROCESSOFDUMMYUNDERSTANDING,RELATIONSHIPOFMAINBODYANDOBJECT．INTHEASPECTOFINFLUENCEOFIMAGETOHUMANITYCULTUREANDITSSOCIETYFUNCTION，THELASTCHAPTERPONDERSTHEINFLUENCEOFIMAGETOHUMANSOCIETY．KEYWORDSIMAGETECHNOLOGY,VISIONCULTURE，DUMMYWORLD，PHOTOIMAGEIL

簡(jiǎn)介：南昌大學(xué)碩士學(xué)位論文張君勱政治哲學(xué)思想研究姓名羅靈英申請(qǐng)學(xué)位級(jí)別碩士專業(yè)中國(guó)哲學(xué)指導(dǎo)教師賴志凌20070601ABSTRACT2】LANGJUNMAI,WHODESCRIBEDMMSELF雛“WON’TFORGETPOLITICSBECAL3SEOFPHILOSOPHY,ASWELLASW01’TFORGETPHILOSOPHYBECALFF,EOFPOLITICS“,MAINTAINEDHISINTERESTINACADEMICSANDPOLITICSALLHISLIFE，WHOSEPOLITICALPHILOSOPHYWASACTUALLYCONCERNINGABOUTTHEKNOWLEDGEOFRELATIONBETWEENNATION,SOCIETYANDINDIVIDUAL．ACCORDINGTOTHEABUSEOFWESTERNSTYLEDEMOCRATICSYSTEMANDTHENATIONALCRISISWHICHISINCREASINGLYGRAVEINLLK}DEMCHINA,ZHANGJUNMAL，STANDINGOLLTHESIDEOF“NATIONSTANDARD“，晡EDTOCOMPROMISETHECONFLICTBETWEEN“FIR,EDOMANDPOWER“INTHEORYSOASTOCORRE．CTTHEDEMOCRACYWHICH“BASEDATHUMANRIGHTS“,MOREOVER,HECONSIDEREDTHIS“CORRECTEDDEMOCRACY∞“THETHIRD”P(pán)OLITICALSOLUTIONBESIDES。PARLIAMENTARYPOLITIES”AND“AUTOCRACY。．ANDTLL她HISECONOMICCLAIMOF“SOCIALISM“，WHICHAIMEDTORESOLVETHEPROBLEMOFUNIFYING“PERSONALFREEDOMANDSOCIALJUSTICE”．WASTOATTAIN”THEINDEPENDENCEOFTHEPOLITICS”BEARDTOCARRYOUTWITH”THEINDEPENDENCEOFTHEECONOMY”．ACCORDINGTOTHESE，ZHANGTHOUGHTTHATITCONJDBEOBTAINEDS‘伽MENTALAUITODE”TOACHIEVE”RATIONALPOLITICS’WHICHJSDEMOCRATICCONSTIMTIONALISM，ANDCOULDBETOMAKECHINASUONGER．HOWEVER,DURINGTHEFULFILLMENTPROCESSINTHEMODERLLCHINA,ZHANGJONMAL’POLITICALAPPEALHADN’TACHIEVEDATTHEIDEALRESULTTHATHEEXPECTED．STILL，THEREWERESOMEREASONABLEFACTORSCONTAINEDINHISTHOUGHT,THATWHATWESBUULDNLBEABANDONEDBUTBEUTILIZEDANDDEVELOPEDWHENCONSTRUCTINGTHEMODEMNATION．GRADUATE“LUOLINGYINGCHINESEPHILOSOPHYDIRECTEDBYPROF．LAIZHILINGKEYWORDSZHANGJUNMAIPOLITICALPHILOSOPHYDEMOCRACYRATIONALISMM

簡(jiǎn)介：華中科技大學(xué)博士學(xué)位論文異種移植哲學(xué)反思與倫理問(wèn)題姓名雷瑞鵬申請(qǐng)學(xué)位級(jí)別博士專業(yè)馬克思主義哲學(xué)指導(dǎo)教師邱仁宗殷正坤20050603II其是人與動(dòng)物的關(guān)系和人的本質(zhì)進(jìn)行哲學(xué)反思這兩個(gè)哲學(xué)問(wèn)題都是與評(píng)價(jià)異種移植技術(shù)密切相關(guān)的只有厘清了關(guān)于這些問(wèn)題的爭(zhēng)論我們才能闡明辨析和解決倫理問(wèn)題的立論前提風(fēng)險(xiǎn)/受益分析是異種移植倫理問(wèn)題中爭(zhēng)議最大最關(guān)鍵的問(wèn)題首先我們要明確異種移植技術(shù)風(fēng)險(xiǎn)/受益分析的復(fù)雜性在風(fēng)險(xiǎn)分析中要區(qū)分幾組不同的風(fēng)險(xiǎn)對(duì)患者研究受試者的風(fēng)險(xiǎn)對(duì)其親密接觸者家庭和社區(qū)甚至整個(gè)人類(lèi)的風(fēng)險(xiǎn)對(duì)實(shí)驗(yàn)動(dòng)物和提供細(xì)胞組織或器官的動(dòng)物的風(fēng)險(xiǎn)還要鑒別不同種類(lèi)的風(fēng)險(xiǎn)如身體風(fēng)險(xiǎn)心理風(fēng)險(xiǎn)社會(huì)風(fēng)險(xiǎn)經(jīng)濟(jì)風(fēng)險(xiǎn)和法律風(fēng)險(xiǎn)等在進(jìn)行收益分析時(shí)要對(duì)“利益”進(jìn)行分類(lèi)如治療性利益商業(yè)利益和科研利益尤其要關(guān)注純粹的商業(yè)利益對(duì)這一比較危險(xiǎn)的基因工程應(yīng)用技術(shù)的研發(fā)工作的驅(qū)動(dòng)指出利益沖突的根源而且不同于鑒別風(fēng)險(xiǎn)和收益估計(jì)它們的概率和量值這些前面的步驟評(píng)估潛在收益和風(fēng)險(xiǎn)之間的可接受的比值這最后一步是倫理判斷由于異種移植技術(shù)風(fēng)險(xiǎn)/受益判斷的不確定性“有罪推定”戰(zhàn)略是非常適合的風(fēng)險(xiǎn)分析和降低風(fēng)險(xiǎn)的方法幫助個(gè)人解除病痛是否能為帶給公眾的潛在巨大風(fēng)險(xiǎn)提供充足的倫理辯護(hù)目前我們不能給這個(gè)風(fēng)險(xiǎn)定量但知道它確實(shí)存在這個(gè)問(wèn)題歸根結(jié)底還是一個(gè)倫理問(wèn)題而不是技術(shù)問(wèn)題它對(duì)我們現(xiàn)有的醫(yī)學(xué)實(shí)驗(yàn)和人體研究的倫理準(zhǔn)則提出了挑戰(zhàn)也使我們不得不重新思考一個(gè)極為古老且極為平常的倫理問(wèn)題人類(lèi)的群己關(guān)系即個(gè)人利益與社會(huì)利益的關(guān)系和個(gè)人自由與公共的善之間的關(guān)系如果不能合理地解決這個(gè)問(wèn)題異種移植技術(shù)的發(fā)展會(huì)失去正確方向甚至?xí)⑷祟?lèi)和自然引向?yàn)?zāi)難和毀滅異種移植還向我們提出了這樣的問(wèn)題以何種方式在多大程度上人類(lèi)把其它動(dòng)物做為器官和組織移植的來(lái)源是合理的即使人們對(duì)食用動(dòng)物將動(dòng)物用于醫(yī)學(xué)研究已習(xí)以為常但將它們用于異種移植大規(guī)模培育轉(zhuǎn)基因豬為人類(lèi)提供器官還是會(huì)引發(fā)特定的倫理難題需要進(jìn)一步深入的討論如利用動(dòng)物為人類(lèi)提供器官和組織是否是道德上可接受的利用靈長(zhǎng)目動(dòng)物為人類(lèi)提供器官和組織的倫理上的可接受性利用基因改良動(dòng)物為人類(lèi)提供移植器官所引發(fā)的倫理問(wèn)題在衛(wèi)生資源普遍短缺的現(xiàn)今條件下異種移植會(huì)與其他理應(yīng)更為優(yōu)先的與基

簡(jiǎn)介：湘潭大學(xué)碩士學(xué)位論文張載哲學(xué)工夫論探賾姓名盧艷晗申請(qǐng)學(xué)位級(jí)別碩士專業(yè)中國(guó)哲學(xué)指導(dǎo)教師趙載光20080520IIABSTRACTTHETRADITIONALCONFUCIANISMISDEFINEDASTEACHINGMENHOWTOACHIEVECONFUCIANSAGEHOODLEARNING,ITSNATUREISPRACTICALITYTHEREFORETHETHEORYOFGONGFUISTHEMAINPROBLEMOFCHINESEPHILOSOPHY,ESPECIALLYNEOCONFUCIANISMTHEPRACTICEMEANS“ACHIEVINGTHEONTOLOGY”WHENTHENEOCONFUCIANISTSESTABLISHEDTHEONTOLOGYTHEORYSOHOWTO“ACHIEVETHEONTOLOGY”BECOMETHEMAINSUBJECTOFTHENEOCONFUCIANISTSZHANGZAIASONEOFNEOCONFUCIANISMFOUNDERSDEMONSTRATEDTHETHEORYOFHUMANNATUREBASEDONTHE“TAIXU”O(jiān)NTOLOGYHEDIVIDEDTHEHUMANNATUREINTO“THENATUREOFTHEWORLD”AND“THENATUREOFTHETEMPERAMENT”INHISTHEORY,HEREGARDED“THENATUREOFTHEWORLD”ASACHIEVINGTHEULTIMATEPURPOSEACCORDINGTOTHESEABOVE,HEPUTFORWARDHISGONGFUTHOUGHTOF“REFININGNATUREANDCHANGINGTEMPERAMENT”THEFIRSTPARTMAKESANANALYSISOFTHETERMOFGONGFUANDILLUSTRATESTHEPRACTICALITYINHERENTCHARACTERISTICSOFTHETRADITIONALCHINESEPHILOSOPHYBYEXPOUNDINGTHEGONGFUTHEORYOFCONFUCIUS,MENCIUSANDXUNZITHESECONDPARTDISCUSSESTHETHEORETICALBASISOFGONGFUTHOUGHTWHICHAREFROMTWOSIDESTHEUNIVERSEANDHUMANNATURETHEORYZHANGZAIBASEDONTHE“TAIXUJIQI”UNIVERSETHEORY,FORMATTINGATHEORYOFHUMANNATURE,PROVEDTHEMETAPHYSICSBASISOFHISGONGFUTHEORYTHETHIRDPARTISTHEMAINBODYOFTHISTHESISFROMTHEPREMISE,THEWAYANDTHEPURPOSEOFGONGFUTOEXPOUNDZHANGZAI’SGONGFUTHOUGHTFIRSTLY,“CHANGINGTEMPERAMENT”ISTHEPREMISEOFTHEGONGFUTHEORYBECAUSE“THENATUREOFTHETEMPERAMENT”MIXEDTHEGOODANDEVIL,OBSTRUCTEDTHEREALIZATIONOF“THENATUREOFTHEWORLD”,SOWESHOULDCHANGE“THENATUREOFTHETEMPERAMENT”SECONDLY,THEARTICLEDISCUSSESTHECONCRETEWAYOF“CHANGINGTEMPERAMENT”,THATISTOSAY,THEMETHODOFGONGFUTHEMAINCONTENTARE“KNOWING”AND“CEREMONY”FINALLY,GONGFUACHIEVESTHEGOALWHICHARE“THENATUREOFTHEWORLD”ANDTHESINCERITYIDEALREALMTHEFOURTHPARTCOMPARESTHEGONGFUTHEORYOFZHANGZAIWITHCHENGYIANDLUJIUYUAN’SITEMPHASIZESTHATTHECHARACTERISTICOFZHANGZAI’SGONGFUIDEAARESTAGEANDCHANGEITREQUESTSPEOPLETOCHANGE“THENATUREOFTHETEMPERAMENT”THROUGHCONTINUOUSLEARNING,UPGRADESTHEIRTEMPERAMENTSTEPBYSTEP,SOITALSODEMONSTRATESTHEBOTTOMUPCHARACTERISTICSTHELASTSECTIONDISCUSSESLVDALINANDWANGFUZHI’SGONGFUTHEORYWERE

簡(jiǎn)介：華中師范大學(xué)碩士學(xué)位論文當(dāng)今中國(guó)城市建設(shè)的哲學(xué)思考姓名敖敏霞申請(qǐng)學(xué)位級(jí)別碩士專業(yè)馬克思主義哲學(xué)指導(dǎo)教師高新民2002121和。對(duì)于城市建設(shè)的客體的分析，本文主要是從自然環(huán)境與社會(huì)環(huán)境這兩大系統(tǒng)的區(qū)分L，討論了自然環(huán)境、社會(huì)環(huán)境包括文化環(huán)境對(duì)于城市建設(shè)及其主體的制約和影響。第四部分本文論述了城市建設(shè)的主、客體統(tǒng)一，即主體離不丌客體，窖體是主體作用}的客體，主體中有客體，客體中有主體。城市建設(shè)的道路是主體認(rèn)識(shí)客體，作用客體，而客體又反作用于主體的過(guò)程。實(shí)際L，這一過(guò)程就是實(shí)踐一認(rèn)識(shí)一再實(shí)踐的過(guò)程，是逐步走向主客體統(tǒng)一的過(guò)程；同是，對(duì)每個(gè)個(gè)體來(lái)說(shuō)它又是一個(gè)改造客觀世界又改造主觀世界的過(guò)程。關(guān)鍵詞城市建設(shè)、主體、客體、主客體統(tǒng)一

簡(jiǎn)介：湘潭大學(xué)碩士學(xué)位論文張栻哲學(xué)思想研究姓名王麗梅申請(qǐng)學(xué)位級(jí)別碩士專業(yè)中國(guó)哲學(xué)指導(dǎo)教師趙載光20010501ABSTRACTZHANGSHIWASAFAMOUSPHILOSOPHEROFSONGDYNASTY,ANDWASWELLREPUTEDTOGETHERWITHZHUXIANDLUZUQIANAS“THREEPERSONSOFVIRTUEINSOUTHEASTCHINA”．HEWASALSOONEOFIMPORTANTREPRESENTATIVEFIGURESOFHUXIANGSCH001．INSPITEOFTHESETHERESEARCHV，ORKRELATEDTOHISTHOUGHTISSELDOMSEENANDEVERIGNOREDINPRESENTACADEMICCIRCLES．ITWASONLYIN80’STHATITHADBEENOCCASIONALLYRESEARCHED．BUTWITHOUTBEINGPAIDGREATATTENTIONORBEINGFURTHERRESEARCHED．INFACTZHANGSHI’STHOUGHTISABUNDANT．HISKNOWLEDGE，HASGREATLYINFLUENCEDONTHESCHOLARSOFHISTIME．ESPECIALLYONZHUXI．THATZHUXICOULDBECOMEANIMPORTANTANDFAMOUSPHILOSOPHICALSCHOLARCAN’TBESEPARATEDWITHTHEFACTTHATHEWASCLOSELYCONNECTEDWITHZHANGSHIANDFREQUENTLYEXCHANGEDTHEIRACADEMICTHOUGHTS．WECANSAYTHATWITHOUTZHANGSHI，ZHUXICOULDNOTACHIEVESOMUCHORBESOFAMOUS．JUST1EDBVZHANGSI．HUXIANGSCHOOLHADBECOMETHEBIGGESTANDMOSTPROSPEROUSACADEMICGROUPATTHATTIME．TILLTODANWECANSTILLSEEANDFEELTHEVIGORANDSTUDYINGSTYLEOFHUXIANGSCH001．BYANALYZINGTHEONTOLOGY,INTROSPECTIONTHEORY,HUMANNATURETHEORY,KNOWINGANDDOINGTHEORY,ETC．OFZHANGSHI’SPHILOSOPHICALTHOUGHT．THEAUTHOR,INTHISARTICLE．THINKTHETHOUGHTOFZHANGSHIDI儂RSFROMNOTONLYZHUXI’SLIONTOLOGYBUTALSOLUXIANGSHAHXINONTOLOGY．ONTHEBASISOFINHERITINGFORMERWORTHIES’THOUGHT，ZHANGSHICONSTRUCTEDHISDISTINCTIVETAIJIONTOLOGY．INTHEAUTHOR’SOPINION，ZHANGSHIDEVOTEDUNIQUELYTOTHEDEVELOPMENTOFPHILOSOPHYOFSONYDYNASTYANDTHEHISTORYOFCHINESETHOUGHT．HISTHOUGHTISALLINEVITABLEIINKOFTHATWITHPOSSESSIONOFHISTORICALPLACE．KEYWORDSTAIJIONTOLOGYKEEPINGINTROSPECTIONANDTAKINGONEGOODNATUREVIEWOFJUSTICANDGAININTERCOURSEOFKNOWINGANDDOINGJINGSHIZHIYONG

簡(jiǎn)介：分類(lèi)號(hào)密級(jí)單位代碼10422學(xué)號(hào)蒙力番SHANDONGUNIVERSTTY碩士學(xué)位論文論文題目THESISFORMASTERDEGREE作者姓名培養(yǎng)單位專業(yè)名稱指導(dǎo)教師合作導(dǎo)師年月日，∥山東大學(xué)碩士學(xué)位論文目錄中支摘要???????????????????????????????????????．1ABSTRACT?????????????????????????????????????．2綜述????????????????????????????????????????．．4一、張爾岐哲學(xué)思想的研究意義????????????????????4二、張爾岐學(xué)術(shù)的研究現(xiàn)狀??????????????????????5第一章張爾岐思想的背景???????????????????????8一、時(shí)局變化與學(xué)術(shù)背景???????????????????????8二、論學(xué)旨意???????????????????????????．12三、治學(xué)方法???????????????????????????．15第二章氣生萬(wàn)物的本體論??????????????????????．他一、氣生萬(wàn)物???????????????????????????．18二、氣本理末???????????????????????????．20第三章天道即自然的天道觀?????????????????????．22一、天人相及以其氣????????????????????????．22二、因勢(shì)所至，歸之自然??????????????????????．24三、存乎天于可知與不可知之間???????????????????．27第四章以誠(chéng)立命、以義安命的工夫論??????????????????．∞一、性與命皆由乎氣????????????????????????．30二、以誠(chéng)立命、以義安命??????????????????????．31三、中庸即禮，六經(jīng)皆禮?????????????????????34第五章張爾岐在中國(guó)哲學(xué)史上的地位?????????????????。37一、氣本論的重振?????????????????????????．37二、天道觀的創(chuàng)新?????????????????????????．40三、張爾岐禮學(xué)研究的影響?????????????????????．42結(jié)語(yǔ)??????????????????????????????．¨參考文獻(xiàn)??????????????????????????????．帖致謝???????????????????????????????．船

簡(jiǎn)介：分類(lèi)號(hào)B2235單位代碼10346密級(jí)公開(kāi)學(xué)號(hào)2012110332碩士學(xué)位論文中文論文題目中文論文題目莊子的自然世界及其生態(tài)哲學(xué)意蘊(yùn)莊子的自然世界及其生態(tài)哲學(xué)意蘊(yùn)英文論文題目英文論文題目CHUANGTZU’SNATURALWORLDANDITSECOLOGICALPHILOSOPHYIMPLICATION申請(qǐng)人姓名徐靜芝指導(dǎo)教師朱曉鵬專業(yè)名稱中國(guó)哲學(xué)研究方向道家哲學(xué)研究所在學(xué)院政治與社會(huì)學(xué)院論文提交日期論文提交日期2015年5月杭州師范大學(xué)研究生學(xué)位論文獨(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。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，也不包含為獲得杭州師范大學(xué)杭州師范大學(xué)或其他教育機(jī)構(gòu)的學(xué)位或證書(shū)而使用過(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)位論文作者簽名簽字日期年月日學(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杭州師范大學(xué)杭州師范大學(xué)有權(quán)保留并向國(guó)家有關(guān)部門(mén)或機(jī)構(gòu)送交本論文的復(fù)印件和磁盤(pán)，允許論文被查閱和借閱。本人授權(quán)杭州師杭州師范大學(xué)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)行檢索和傳播，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)師簽名簽字日期年月日簽字日期年月日

簡(jiǎn)介：遼寧師范大學(xué)碩士學(xué)位論文莊子的人生哲學(xué)姓名黃燁申請(qǐng)學(xué)位級(jí)別碩士專業(yè)中國(guó)古代文學(xué)指導(dǎo)教師邊家珍20070510ABSTRACTCONTENTZHUANGZI’STHOUGHTPRODUCESATMORETHAN2，000YEARAGOTHEWARRINGSTATESPEDODS。FINALLY,THEHEDISCUSSIONOFTHEUNIVERSENATURE、SOCIALLIFEANDSOONINTHEBOOKOFZHUANGZIFALLSTHEFOOTONTHELIFC．SOTHESTUDYOFZHUANGZIISTHESTUDYOFPHILOSOPHYOFLIFEINFACT．THEREARESOMANYRESEARCHESONZHUANGZIDURINGTHE2，000YEARS．ZHUANGZISPHILOSOPHYOFLIREAFFECTSONTHECHINESELITERATIANDSCHOLARBUREAUCRAISALLPREVIOUSDYNASTIESFROMDIFFERENTDEGREESANDALLGLES．THISPAPERUTILIZESTHERESEARCHTECHNIQUEOFTHELITERATUREMETHODOIOGY。THEHISTORYANDTHE109ICALANALYTICMETHOD，THELONGITUDINALINSPECTIONANDTHECROSSWISECOMPARISONUNIFIEDANDSOONTODISCUSSESZHUANGZI’SPHILOSOPHYOFLIFE．FIRST,COLLECTANDHOLDTHECORRELATIONMATERIAL，ANDDIGESTANDABSORBTHEM，THENCOMBTHEFOUNDATIONWHICHISZHUANGZI’SPHILOSOPHYOFLIRE．ITCONTAINSTHESOCIALHISTORYROOTOFZHUANGZI’SPHILOSOPHYOFLIFE，THEPREDECESSORTHOUGHTINFLUENCO,ZHUANGZI’STHOUGHTOFNATURALVIEW，ZHUANGZISTHOUGHTOFDISCUSSIONONMAKINGALLTHINGSEQUALASWELLASALLSORTSOFCONTRADICTIONSOFREALLIFEWHICHZHUANGZIUNFOLDSFORPEOPLE．SECOND，USINGTHEHISTORICALSUMMARYLAW，SUMMARYZHUANGZI’SPHILOSOPHYOFLIFC，ANDUSING109ICALANALYTICMETHODOFINDUCTIONSYNTHESIS、COMPARATIVEANALYSIS，ABSTRACTSUMMARYANDSO0NTOMAKEITINTOTHTOGLEVELS．11LEFIRSTLEVELOFZHUANGZI’SPHILOSOPHYOFLIREISTHATTEACHTHEPEOPLEHOWTOSURVIVEWHENTHEYFACETHETUMULTUOUSTIMES．INTHEPEACEFULLIFEFOUNDATION，REALIZESITSLIFEIDEALPURSUETHE印IRITTOBEABSOLUTELYFREE．NAMELYTHEFREEANDUNFENERED’THISJSTHESECONDLEVEL．ZHUANGZISLIFEIDEALISREALIZEDBYTHEIDEALPERSONALITYPERFECTHUMAN“、“GODMAN”、“WISEMALL”、“TRUEM蜘”ANDSOOILINHISARTICLE．THE∞FEOFTHEFREEANDUNFETTEREDISERADICATINGTHEFETTER,NOTSERVINGFORTHETHINGSANDSURMOUNTINGALLTHEDIFFERENTPOSITIONINTHEWORD，THENONECANGCT【BEPERSONALITYINDEPENDENCECOMPLETELYANDTHEFREEOFSPIRITABSOLUTELY．HOWEVER,ZHUANGZI’SPHILOSOPHYOFLIFEDIDN’TSTOPATTHEFREEOFGIVINGUPALLRESPONSIBILITIESANDTHEPURSUED．AFTERPROMULGATESTHEPAINOFALLTHESORTSOFDIFFJCULTPOSITIONSOFTHEREALLIRE，ITPURSUESHOWTOSOLVEALLSORTSOFCONTRADICTINNSOFREAIIIRE．HOWTOEXPLORETHENEWWAYOFLIFE．SOITISTHETHIRDLEVELOFZHUANGZI’SPHILOSOPHYOFLIRERETURNNATURE．PURSUESTHEPLACEOFTHESTABLESURVIVALINTHEHARMONYBETWEENTHEPERSONANDTHENATURE，SEEKTHENEWSIGNIFICANCEOFTHELIRE，REALIZETHEVALUEOFLIVINGTHINGSANDLIFC．ATLAST,PUTZHUANGZISPHILOSOPHYOF1IFCINTHECHAINOFHISTORYSTUDY,DISCUSSTHEINFLUENCETOTHECHINESECLASSICALLITERATUREFROMTHEFACETOFNIHILITYFECLINGANDCRITICALSPIRIT；ATTHESAMETIME，MAKEASTATICCONTRASTANALYSISWITHTHEPRE．QINOTHERSCHOOLSOFTHOUGHTSASWELLASTHEFREETHOUGHTSOFWESTERLL．REALIZINGTHEGREATRENAISSANCEOFCHINA，PROPOSINGHARMONIOUSDEVELOPMENTOFSOCIETY．ANDEXCLAIMINGPHILOSOPHYOFLIRERESTRUCTURE，ANDITSNODOUBTTHATTHETRADITIONALPHILOSOPHYISTHEROOTOFWISDOMINREBUILDINGTHEPHILOSOPHYOFIIRE。UNDERTHENEWHISTORICALCONDITION，WESHOULDANALYZE、INTROSPECTANDFORSAKETHEPHILOSOPHYOFZHUANGZIINTHEROUND，MAKEITBRINGACTIVEFUNCTIONINPERFECTINGONE’SPERSONALITY，INOPTIMIZINGETHOS．ANDINDEVELOPINGHARMONIOUSSOCIETY．WESHOULDMAKEITBECOMEAPARTOFMODEMPHILOSOPHYOFLIRE．THATISJUSTTHEVALUEOFTHEPAPER．

簡(jiǎn)介：湘潭大學(xué)碩士學(xué)位論文張君勱哲學(xué)與政治之間姓名歐陽(yáng)詢申請(qǐng)學(xué)位級(jí)別碩士專業(yè)中國(guó)哲學(xué)指導(dǎo)教師劉啟良20070501IIABSTRACTCENTERINGONTHEQUESTIONOFHOWCHINAREALIZESMODERNIZATION,THREEPOLITICALCULTURALIDEOLOGICALTRENDSINCLUDINGCONSERVATISM,LIBERALISM,ANDRADICALDOCTRINEHAVEAPPEAREDATTHESAMETIMENEARLYASMAINREPRESENTATIVEINCONSERVATISM,THEMODERNNEWCONFUCIANISTSOBJECTTOBOTHTHERADICALANDSTICKINGTOTHEESTABLISHEDPRACTICE,BUTTAKETHEATTITUDEOF“PRACTICALINNOVATION“INTHISWAY,THEYSTANDFASTATTHECONFUCIAN’SSTUDYINDISPOSITIONJUSTICEATNARROWLYDEFINEDIDEACULTUREIETHEOUTLOOKONLIFE,STUDYANDDRAWLESSONSFROMTHEMODERNWESTERNDEMOCRATICSYSTEMPOLITICALLY,ANDREGARDDEMOCRACYASINHERENTREQUIREMENTANDRESULTOFDIALECTICALDEVELOPMENTOFDISPOSITIONJUSTICEITSAPITYTHATTHEYHAVENOTREALIZEDSTUDYINDISPOSITIONJUSTICEANDPOLITICALLIBERALISMHASBEENOPPOSITEESSENTIALLYDISPOSITIONJUSTICEISNOTTHEBASICPOINTTOSETUPDEMOCRACYTHESOCIALDEVELOPMENTFACTINDICATESTHATTHETRADITIONALOUTLOOKONLIFEHASALREADYBEENINCOMPATIBLEWITHCURRENTERA,ANDISDETESTEDANDREJECTEDDEEPLYBYTHEMASSESOFPEOPLETHEDEMOCRATICAUTOCRACYWITHITSLOOKSFORMHASALSOPASSEDTHROUGHMANYHANDSORPLACESWITHTHEADVANCEDHISTORYWHEELATTHESAMETIME,THESCHOOLOFMODERNNEWCONFUCIANTHATADVOCATE“HOLYINSIDEOPENSNEWKINGOUTSIDE“,HASSTRUGGLEDFORTHERIGHTSTOSUBSISTENCEEARNESTLYALLTHETIMEITSUTOPIAOFMORALSISSOFARSTILLLIKETHEMOONINWATERANDFLOWERINMIRRORINADDITION,ACCORDINGTOTHESITUATIONTHATTHEYTHROWTHEMSELVESINTOTHEPOLITICALACTIVITY,THEY’REEITHERNOTTOBEMERGEDINTOBECAUSEOFHIGHJUSTICE,FORINSTANCEXIONGSHILI,ETALORBOOSTAUTOCRATICDICTATORSHIPREGIMESARROGANCEBECAUSEOFTHEWRONGTHEORY’SGUIDANCE,FORINSTANCEZHANGJUNMAIPARTICIPATEDIN“THEFALSENATIONALASSEMBLY“,ETCIN1946AMONGTHEMODERNNEWPERSONAGESOFTHECONFUCIANISTS,ZHANGJUNMAICANCALLMODELOF“NOTFORGETPOLITICSBECAUSEOFPHILOSOPHY,NOTFORGETPHILOSOPHYBECAUSEOFPOLITICS“BECAUSEHISCOREOFPHILOSOPHYTHOUGHTISTHEOUTLOOKONLIFEOFTHEFREEWILL,IETHECONFUCIANISTS’SOCALLED“CONFUCIANORTHODOXY“,HISPOLITICALTHEORYSCONTENTISTOFOLLOWTHEEXAMPLEOFTHEMODERNWESTERNDEMOCRATICSYSTEMSOTHISTEXTTAKESTHETOPIC“BETWEENCONSERVATISMANDLIBERALISM“FORWIDECLEARINGENTANGLEDWITHINGBETWEENTHELIBERALISMANDCONSERVATISM,IDIVIDEFULLTEXTINTOCHAPTERFOURADOPTINGTHETOTALMETHODAFTERDIVIDINGFIRSTEXPLAINCONSERVATISMPROPERTYANDCHARACTERISTICOFHISOUTLOOKONLIFEINCHAPTERONEANALYZELIBERALISMFACTORANDINHERENTDEFECTOFHISDEMOCRATICCONSTITUTIONALTHEORYINCHAPTERTWOSUMUPHOWTOCOMBINECULTURALCONSERVATISMANDPOLITICALLIBERALISMINCHAPTERTHREEPURSUETHEREASONOFPHENOMENONTHATCULTURALCONSERVATISMANDPOLITICALLIBERALISMAPPEARCOMPATIBLYFROMSCIENCEASPECTINCHAPTERFOURTAKEABROADVIEWOFTHEFULLTEXT,WECANSEEINHERENTCONTRADICTIONNATUREBETWEENCULTURALCONSERVATISMANDPOLITICALLIBERALISM,ANDCULTURALCONSERVATISMWILLCAUSETHEBETRAYALOFPOLITICALLIBERALISMFINALLYKEYWORDSOUTLOOKONLIFEFREEWILLCULTURALCONSERVATISMPOLITICALLIBERALISM

簡(jiǎn)介：碩士學(xué)位論文張君勱憲政哲學(xué)思想探究ONZHANGJUNMAI’STHOUGHTSABOUTCONSTITUTIONALPHILOSOPHY學(xué)科專業(yè)中國(guó)哲學(xué)研究生張磊磊指導(dǎo)教師王明雨副教授天津大學(xué)社外學(xué)院學(xué)院二零零八年五月A。BSTRACTINHISTORY，CHINAISANAUTHORITARIANCOUNTRY．WHENWESTERNCOUNTRIESHAVEBECOMEADEMOCRATICCOUNTRY，MODEMCHINAHASNOTENTEREDTHEORBITOFDEMOCRATICCOUNTRIES，HENCEMAKINGTHECONSTITUTION，IMPLEMENTINGTHECONSTITUTIONAL，BECOMINGADEMOCRATICCOUNTRY，THESEARETHECOLLLLNLONPURSUITOFALLMODEMCHINESE，INCLUDINGZHANGJUNMAI．COMPAREDTOTHESAMEPERIODOFMANYPEOPLE，ZHANGJUNMAIPERSISTENTPURSUITOFCONSTITUTIONALPOLITICS，HEDIDNOTSTOPTHISLIFETIMEPURSUIT．HEDIDNOTONLYRESEARCHTHESETHEORYPROPOSES，BUTALSOINVOLVEDINTHEDRAFTINGOFTHECONSTITUTIONANDCONSTITUTIONALMOVEMENT．THEPURSUITOFCONSTITUTIONALISMBECAMEAPARTOFZHANGJUNMAITHOUGHTSABOUTCONSTITUTIONALPHILOSOPHY．INTHISPAPER，THEWRITERINTRODUCESTHEBASISOFZHANGJUNMAITHOUGHTSABOUTCONSTITUTIONALPHILOSOPHY，HISTORYOFEVOLUTIONABOUTHISTHOUGHTS，IDEOLOGICALCHARACTERISTICS，ANDONTHISBASIS，THEAUTHORHASADISCUSSIONANDREFLECTION．THISPAPERISDIVIDEDINTOFIVEPARTSTHEFIRSTPARTFOCUSESONTHECURRENTSITUATION．OFRESEARCH，PROCESSOFHISTHOUGHTSANDHISDETERMINATIONTOPUTITTOPRACTICE．THOUGHTTHISPART，WECANUNDERSTANDTHEBACKGROUNDOFHISCONSTITUTIONALPHILOSOPHY；INTHESECONDPART，WERECOGNIZEHISIDEOLOGICALFOUNDATION，DESCRIBETHEAWARENESSANDUNDERSTANDINGOFHISCULTUREABOUTEASTANDWEST，RESEARCHHISBACKGROUNDOFTHECULTURESABOUTEASTANDWEST；INTHETHIRDPART，THEWRITERDISCUSSTHEHISTORYOFEVOLUTIONABOUTZHANGJUNMAICONSTITUTIONALPHILOSOPHY，DESCRIBETHEPROCESS，THATISFROMEUCKEN’SPHILOSOPHYTOKANT’SPHILOSOPHY．INTHISPROCESS，WEUNDERSTANDTHEROLEANDSIGNIFICANCEOFZHANGJUNMAICONSTITUTIONALPHILOSOPHYINBUILDINGADEMOCRATICCONSTITUTIONALGOVERNMENT；PARTIV，INWHICHTHEWRITERDESCRIBESTHECHARACTERISTICSOFZHANGJUNMAICONSTITUTIONALPHILOSOPHY,ISIMPORTANT；INTHEEND，THEWRITERTHINKSTHATZHANGJUNMAIPOLITICALAPPEALHADN’TACHIEVEDATTHEIDEALRESULTTHATHEEXPECTED，BUT，THEREWERESOMEREASONABLEFACTORSCONTAINEDINHISTHOUGHTS，THATWHATWESHOULDN’TBEABANDONEDBUTBEUTILIZEDANDDEVELOPEDWHENCONSTRUCTINGTHEMODEMNATION．KEYWORDSCONSTITUTIONALMORALANDLEGAL，F(xiàn)REEDOMOFSPIRIT，PHILOSOPHY,NATIONALCONSCIOUSNESS，UNITYOFCONFUCIANREVIVAL

簡(jiǎn)介：山東大學(xué)博士學(xué)位論文莊子哲學(xué)的后現(xiàn)代解讀從中西哲學(xué)會(huì)通的角度姓名郭繼民申請(qǐng)學(xué)位級(jí)別博士專業(yè)中國(guó)哲學(xué)指導(dǎo)教師何中華20080315山東大學(xué)博士學(xué)位論文爾那里，作為西方本體的“邏格斯“無(wú)論在“言說(shuō)”、真際、通達(dá)等義上與莊子之“道”均有著神似之處；在有機(jī)主義懷特海那里則通過(guò)物我不分、彼此相關(guān)的“相融“關(guān)系與“道“走到一起。但是，在解構(gòu)主義那罩，情況則完全不同因?yàn)楸倔w已經(jīng)被解構(gòu)，不存在了，似乎莊子與解構(gòu)的后現(xiàn)代失去了共同語(yǔ)言。然而，饒有興味的是，當(dāng)“本體”被解構(gòu)、消解之時(shí)，恰恰是后現(xiàn)代思維由“獨(dú)斷理性”走向發(fā)散、多元、開(kāi)放之時(shí)。于是，后現(xiàn)代的“全視角主義’’思維模式在“道”所蘊(yùn)涵的“全視閾’’維度上得到“展現(xiàn)”和“復(fù)活”以上就構(gòu)成了第二章的內(nèi)容。本文的第三章仍然圍繞形上之“道”而展開(kāi)，不過(guò)，此處之論并非探討超越或玄秘之道的性質(zhì)，而是針對(duì)莊子聲稱“言而非道’’而又洋洋灑灑十?dāng)?shù)萬(wàn)言的“悖論’’展開(kāi)。其核心問(wèn)題可歸結(jié)為道在哪個(gè)層面上可說(shuō)說(shuō)，可說(shuō)，而在哪個(gè)層面上又不可說(shuō)不可說(shuō)，不說(shuō)。對(duì)上述問(wèn)題，筆者運(yùn)用后現(xiàn)代主義的有關(guān)哲學(xué)理論進(jìn)行了嘗試性的解讀。就“不可說(shuō)“而言，結(jié)構(gòu)主義遵循的能指、所指把本體之道排除在能說(shuō)的“經(jīng)驗(yàn)”之外；解構(gòu)主義則通過(guò)拓展、推演能指、所指的“差異性”原則，消弭了能指與所指的界限，增大了“所說(shuō)”與“要說(shuō)“的裂隙，使得語(yǔ)言不能達(dá)到“文本“；后現(xiàn)代解釋學(xué)則通過(guò)言說(shuō)主體消解的角度、文本生存論的角度、“成見(jiàn)、誤解”的角度以及解釋學(xué)目的之角度得出“語(yǔ)言一哲學(xué)的目的“不過(guò)是維持話語(yǔ)的進(jìn)行“，并不能達(dá)到“道”本體。就“可說(shuō)”的維度，則按照誰(shuí)在說(shuō)、說(shuō)什么、怎樣說(shuō)的思路進(jìn)行了追問(wèn)?！氨驹础敝f(shuō)，乃為“道”說(shuō)，道說(shuō)的方式乃是通過(guò)“象”之呈現(xiàn)而進(jìn)行的。聆聽(tīng)大道的圣者，能通過(guò)象而達(dá)到“意“，進(jìn)而得“道”。因此，本源之說(shuō)應(yīng)為道言。但作為有創(chuàng)造力的人，亦能“制造’’語(yǔ)言，這使得語(yǔ)言雜然不純。正如莊子語(yǔ)言有所謂的精、粗和不期精粗之分別，西方語(yǔ)言學(xué)派亦把語(yǔ)言劃分為邏輯語(yǔ)言和同常語(yǔ)言。那么，是否諸種語(yǔ)言均能言說(shuō)大道通過(guò)對(duì)象、言、意的分析，筆者認(rèn)為即使語(yǔ)言能到達(dá)“道”，但須經(jīng)過(guò)鏡像一意象一幻象的逐步遞進(jìn)和轉(zhuǎn)換，才有可能領(lǐng)悟到“不可說(shuō)”之道。“怎樣說(shuō)”則凸顯了莊子“言道“的高超技巧，莊子言道乃通過(guò)“三言”即重占、寓言和卮言的方式而達(dá)成。其獨(dú)創(chuàng)風(fēng)格的言說(shuō)乃是“卮2

簡(jiǎn)介：學(xué)校代碼10530學(xué)號(hào)201001020014分類(lèi)號(hào)B2235密級(jí)碩士學(xué)位論文莊子內(nèi)篇哲學(xué)思想研究莊子內(nèi)篇哲學(xué)思想研究學(xué)位申請(qǐng)人田士輕指導(dǎo)教師王麗梅學(xué)院名稱哲學(xué)與歷史文化學(xué)院學(xué)科專業(yè)中國(guó)哲學(xué)研究方向中國(guó)古代哲學(xué)二〇一三年六月五日湘潭大學(xué)湘潭大學(xué)學(xué)位論文原創(chuàng)性聲明學(xué)位論文原創(chuàng)性聲明本人鄭重聲明所呈交的論文是本人在導(dǎo)師的指導(dǎo)下獨(dú)立進(jìn)行研究所取得的研究成果。除了文中特別加以標(biāo)注引用的內(nèi)容外，本論文不包含任何其他個(gè)人或集體已經(jīng)發(fā)表或撰寫(xiě)的成果作品。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。本人完全意識(shí)到本聲明的法律后果由本人承擔(dān)。作者簽名日期年月日學(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學(xué)校有關(guān)保留、使用學(xué)位論文的規(guī)定，同意學(xué)校保留并向國(guó)家有關(guān)部門(mén)或機(jī)構(gòu)送交論文的復(fù)印件和電子版，允許論文被查閱和借閱。本人授權(quán)湘潭大學(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，可以采用影印、縮印或掃描等復(fù)制手段保存和匯編本學(xué)位論文。涉密論文按學(xué)校規(guī)定處理。作者簽名日期年月日導(dǎo)師簽名日期年月日

簡(jiǎn)介：延邊大學(xué)碩士學(xué)位論文張載和曹植哲學(xué)思想比較姓名管延江申請(qǐng)學(xué)位級(jí)別碩士專業(yè)外國(guó)哲學(xué)指導(dǎo)教師方浩范20070525THEPHILOSOPHYTHOUGHTCOMPARISONOFZH秈GZAIANDCAOZHIABSTRACTZHANGZAIISTHECHINESENONHEMSONGDYN唧YTJME他NOWNEDPH．10SOPHELONEOFSONGBRIGHTNEOCONFUCI邪ISMPATHNNDERS，THEGUANZHONGSCHOOIINITIATO‘THEPOSITIVEINITIATOROF‘THEPR∞TICAIJNOWIEDGE”INSONGYUANMINGTIME．ALIHOU曲THETVVOPEOPIEIIVEINDIFRERENTCO帥TRIES鋤DTIME，∞TUA¨YTHEYHAVETHEVERYSTMNGSIMILA“TYANDTHECOMMEASURABIIITY．NVERYMANY嬲PECTS，STUDIESZH卸GZAIANDTHECAOZHIPHILOSOPHICTHINKING，INOW卸DGR舔PSTHECHINE∞CONFUCI卸ISM，GUANZHONGSCHOOL，∞UTILSOUTHKOREATHEDEEPSTUDY．SONGDY九ASTYNEO．CONFUCIANISM’STHOUGHTCONNOTATION，TOFHNHERLILOWTHECHINAANDSOUTHKOREATHOU曲TCULTURE硼DTHENAT．ONALSP疏HAVETHEPOSITIVESIGN訊CANCE．THISANICIEW船F(xiàn)BMTHEORYOFHUM鋤MAKINGS，THETHEORYOFHUM跏NATUM，PR∞TICALLNOWIEDGCTHOUGHTTHR∞ASPECTSTHEPHILOSOPHICTH．NKJNGH舔CONDUCTEDTHE陀SEARCH卸DTHECOMP盯ISONTOZH明GZAIANDCAOZHI．THEP印ERCONSJSTSOFTHEINTI_ODUCTION．THISDISCUSSES，THECONCIUSION．THEINTMDUCTIONMAINLYINTRODUCEDTHISAN．CLE陀辯ARCHGOAL．SIGN訊C舶CE跏DTHEPRESENTSITUATION，卸DPROPO辯THEB∞ICMENTAIITY鋤DTHEPRIMARYCOVERAGE．THISDISCUSSESTHEPAFTDIVIDEFBURCHAPTEI．SC∞ZHIBIOGRAPHY徹DTHETIMEB∞KGROUNDOFPMDUCINGTLLEPHIIOSOPHICTHINKING，F(xiàn)BMTWOHUMANOFBIOGMPHYMARKS、INDIVIDUAL．TYCHAMCTER．STICPROMPTGENERATIONOFBACKGROUND卵EISTHECOMPARISON“THECONNECTIONTERRITO咿’．ZAI鯽DTHECAOZHIGASTOCAN了ONTHECOMPARISON；FUNHERMO佗，CARFIESONTHECOMP盯ISONTOZHANGZAI鋤DTHEC∞ZHIHEOFYOFHUMANNATUFETHOUGHT；FINAIIY’CARRIESONTHECOMPAR．SONTOZHANGZAIANDTHECAOZHIPMCTICALL110WIEDGETHOUGHT；’2

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