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簡介：LLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLLY3216337分類號UDC密級公開暑哦；L產(chǎn)哮碩士研究生學位論文哈貝馬斯實踐哲學視域下的微博交往行為合理化研究申請人學號培養(yǎng)單位學科專業(yè)研究方向指導教師完成日期孟慶巖2140739應用外語學院外國語言學及應用語言學語言哲學耿菲菲教授2017年3月14目槲要～L螋煳緲●■■■●■●●●●■■■●■●●■●●●■■■■■■■■●■■■■■■■■■■■●■■■■●●■■■●■■■■■■●●●●■■■●■■■■●●●■■●●■■■■■■■■■■■●■■●■■■●●●■●●●●■■■●■■■■■■■■■■■■●●■R中文摘要當人類的傳播活動步入如今的電子傳播時代時，各種各樣的傳播媒介隨之誕生。微博就是在這樣的時代大背景下孕育而生。微博是～種新型的社交媒體，有著強大的社交功能。微博不僅能夠快速傳遞信息，同時也正在改變著傳統(tǒng)的交往范式，重新塑造著人的組合方式，拓寬著人們的交往空間。本文運用哈貝馬斯交往行為合理化理論，對微博交往行為進行研究。研究的主要目的在于通過對微博交往行為過程中所表現(xiàn)的各種問題的分析，來探討實現(xiàn)微博交往行為合理化的途徑和方法。本文在界定了微博交往行為的概念，歸納了微博交往行為的特點后，逐次分析了微博交往行為言語有效性問題、微博語言道德問題、微博交往行為理性缺失和“微博生活世界殖民化”四方面的問題。文章根據(jù)哈貝馬斯的交往行為合理化理論與微博交往行為的實際發(fā)生情況，緊扣本文最主要的寫作目的一探討如何實現(xiàn)微博交往行為合理化，嘗試為文中所列的微博交往行為的問題找到解決途徑與方法。關(guān)鍵詞哈貝馬斯；交往行為；交往合理化；微博交往行為

簡介：分類號??????一UDC密級?公?開??Z囂廬夕擎碩士研究生學位論文哈貝馬斯實踐哲學視域下的跨文化交際研究主體間性對跨文化交際的指導作用申請人學號培養(yǎng)單位學科專業(yè)研究方向指導教師完成日期馬牧歡2130756應用外語學院外國語言學及應用語言學語言學與語言哲學耿菲菲教授2016年2月15日黑龍江大學碩士學位論文ABSTRACTHABERMAS’SPRACTICALPHILOSOPHYHASIMPORTANTGUIDINGSIGNIFICANCETOREALITY．HEPUTSFORWARDTOCOMMUNICATIVERATIONALITYWHOSEMEDIUMISLANGUAGE，LIFEWORLDISTHELINK，UNDERSTANDINGISTHEGUIDANCE，MAINCHARACTERISTICSISMUTUALSUBJECTIVITY．HABERMAS’STHEORYOFCOMMUNICATIVEACTIONISMADEFORCOMMUNICATIVESTRATEGIESOFOURWORLD．THEEMERGENCEOFCOMMUNICATIVERATIONALITYBRINGSCRITIQUETOSUBJECTIVITY．ATTHESAMETIMEITPUTSTHEINTERSUBJECTIVITYTOACLIMAX．CROSSCULTURALCOMMUNICATIONACTIVITIESISGROWINGINCREASINGLYUNDERTHEIMPETUSOFTHEGLOBALECONOMICINTEGRATION．INTERSUBJECTIVITYTHEORYHASIMPORTANTGUIDINGSIGNIFICANCEINCROSSCULTURALCOMMUNICATION．CROSSCULTURALCOMMUNICATIONPROVIDESPRACTICEBASISFORINTERSUBJECTIVITY．AUTHENTICITY，SINCERITY，INTEGRITY，PRAGMATICPRINCIPLEOFEQUALITYOFINTERSUBJECTIVITYPROPOSEDBYHABERMASISBENEFICIALTOTHEREASONABLEANDEFFECTIVECROSSCULTURALCOMMUNICATIONACTIVITY．INTHISPAPER,INTHEPERSPECTIVEOFHABERMAS’SPRACTICALPHILOSOPHY，WHICHISBASEDONTHETHEORYOFINTE卜SUBJECTIVITY，PROVIDESGUIDANCETOCROSSCULTURALCOMMUNICATIONEVENTUALLYACHIEVECOMPLEMENTARYCULTURE，RICHCULTURE，THEPROSPERITYOFCULTURE．KEYWORDSHARBEMAS；INTERSUBJECTIVITY；INTERCULTURALACTIVITY

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簡介：山東師范大學碩士學位論文1學號2007020010姓名李娜聯(lián)系電話13053333217EMAILBSNANA163COM學院政法學院山東師范大學碩士學位論文3獨創(chuàng)聲明本人聲明所呈交的學位論文是本人在導師指導下進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，也不包含為獲得（注如沒有其他需要特別聲明的，本欄可空）或其他教育機構(gòu)的學位或證書使用過的材料。與我一同工作的同志對本研究所做的任何貢獻均已在論文中作了明確的說明并表示謝意。學位論文作者簽名導師簽字學位論文版權(quán)使用授權(quán)書學位論文版權(quán)使用授權(quán)書本學位論文作者完全了解學校學校有關(guān)保留、使用學位論文的規(guī)定，有權(quán)保留并向國家有關(guān)部門或機構(gòu)送交論文的復印件和磁盤，允許論文被查閱和借閱。本人授權(quán)學校學校可以將學位論文的全部或部分內(nèi)容編入有關(guān)數(shù)據(jù)庫進行檢索，可以采用影印、縮印或掃描等復制手段保存、匯編學位論文。（保密的學位論文在解密后適用本授權(quán)書）學位論文作者簽名導師簽字簽字日期年月日簽字日期年月日

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簡介：分類號UDC密級編號幸L軔大誓CENTRALSOUTHUNIVERSITY碩士學位論文論文題目一哲掌闡程堂視闋蟲．的文堂作品復蔓妻研究～???2．～苔絲一復譯的企案研究?．學科、專業(yè)??一鄉(xiāng)E．凰語．言學．及應用．語．宣學???一研究生姓名???????范曉匾????????導師姓名及專業(yè)技術(shù)職務????～毫紅．姐??。淌??????．2009年11月FIIIILLLLL／LLLLLLLLLLFY1719882HERMENEUTICSANDLITERARYRETRANSLATIONC氏SE吼＼IDNO≮TESSOFTHED’URBERYLLLESRETRANSLATLONTHESISSUBMITTEDINPARTIALFULFILLMENTOFTHEREQUIREMENTSFORTHEDEGREEOFMASTEROFAIRTSINTHEGRADUATESCHOOLOFCENTRALSOUTHUNIVERSITYBY’FANXIAOLISUPERVISORASSOCIATEPROFESSORXINHONGJUANNOVEMBER2009CENTRALSOUTHUNIVERSITY

簡介：R一矗TONTHEⅢTERSUBJECTLVITYOFTRANSLATLONFROMTHEPERSPECTIVEOFPHILOSOPMCALHERMNEUTICSACASESTUDYOFTWOENGLLSHVERSLONSOFSIKONGABSTRACTTHISRESEARCHTAKESTHEPERSPECTIVEOFPHILOSOPHICALHERMENEUTICSANDSELECTSTWOENGLISHVERSIONSOFSIKONGTU’SSH駟／NASANEXAMPLETOREVEALTHENATUREOFTHEINTERSUBJECTIVITYOFTRANSLATION,I．E．‘“THEFUSIONOFHORIZONS”，WHICHISTHECORENOTIONOFPHILOSOPHICALHERMENEUTIESANDCONTAINSTHREEPROPOSITIONS1TRANSLATIONISNOTTRANSLATOR’SMONOLOGUE．2INTERSUBJECTIVITYMEANSNOTONLYTHECREATIVITYOFDIFFERENTSUBJECTSAUTHOR,TRANSLATORANDREADERS，BUTALSOTHEDIALOGUEANDCOMPROMISEAMONGTHEM．3THEPROCESSOFTRANSLATIONISTHEPROCESSOFSEEKINGHARMONYAMONGDIFFERENTSUBJECTS．FORDEMONSTRATINGTHEABOVEPROPOSITIONS，WEFIRSTSTUDYTHEEVOLUTIONOFTRANSLATOR’SSTATUSINTHECONTEXTOFTHEPARADIGMSHIFTSOFTRANSLATIONSTUDIES。AFTERAREVIEWOFTHEEVOLUTIONOFTRANSLATOR’SSTATUSFROMLOWTOUNPRECEDENTEDLYHIGLLTHROUGHOUTPHILOLOGICAL，STRUCMRALISTANDDECONSTRUCTIVEPARADIGMS，WEPO缸OUTTHENECESSITYOFDRAWINGOURATTENTIONFIOMTHESUBJECTIVITYTOTHEINTERSUBJECTIVITYOFTRANSLATION．WET11INKEITHERNEGLECTINGOROVEREMPHASIZINGTHETRANSLATORJUSTMEANSGOINGFROMONEEXTREMETOTHEOTHER．TRANSLATIONISNOTTRANSLATOR’SMONOLOGUE，BUTHISDIALOGUEWITHTHEAUTHORANDTHEREADERS．WECALLTHISDIALOGUETHEINTERSUBJECTIVITYOFTRANSLATION．SECOND,AFTERABRIEFINTRODUCTIONTOTHEKEYNOTIONSOFINTERSUBJEETIVITYANDPHILOSOPHICALHERMENEUTICS，WETRYTOREVEALTHERELATIONSHIPSBETWEENTHESETWOTHEORIES，ANDBETWEENTHEMANDTRANSLATION．THECORENOTIONOFPHILOSOPHICALITHEPARTS，ANDTHEIMPRESSIONOFTHEWHOLEISCLEAR．THEREFORE，BASEDON‘THETRANSLATOR’SSHAREDHORIZON’，THENEWHORIZONSPRODUCEADBYTHETWOVERSIONSNEVERDEVIATETOOFARFROMTHETEXT’SHORIZON．KEYWORDSTHEINTETSUBJECTIVITYOFTRANSLATION；PHILOSOPHICALHCRMENEUTICS；THEFUSIONOFHORIZONS；SHIPIN㈣6㈣3眥4刪5洲3M7?Ⅲ1㈣Y

簡介：遼寧師范大學碩士學位論文哲學視角下的人格問題探討姓名王彥申請學位級別碩士專業(yè)馬克思主義理論與思想政治教育指導教師朱志君20090101哲學視角下的人格問題探討ABSTI認CTSINCETHEPARTHENONINANCIENTGREECERAPHAEL’SMOTTO”PEOPLE，AH，HAVETOUNDERSTANDTHEIROWN”STARTED，ITMEANSTHATPEOPLEHAVEBEGANTOREFLECTONTHEIROWN．INTHEIROWNREFLECTION，REGARDLESSOFPERSPECTIVE，ITINVOLVESTHECOGNITIVEPERSONALITYEVENTUALLY．THUSITCANBESAID，PERSONALITY,THATIS，ANOLDANDOFTENNEWTOPIC．ONHISTORY,FROMTHEINITIALPERCEPTIONOFTHEPERSONALITYTOASIMPLEDEFINITION，ANDTOSTUDYANDGRASPTHERELATEDDISCIPLINES，ITEMBODIESTHEKNOWLEDGEOFTHEIROWNTODEEPENGRADUALLY．HOWEVER，LEVELINTHESTUDYOF．PHILOSOPHY，THEPERFORMANCEOFPERSONALITYINDEPTHAWARENESSOFTHEPROBLEMHASBEENTOTHEINHERENTNATUREOFHUMANBEING．THERESEARCHRESULTSNOTONLYTODEEPENPEOPLE’SUNDERSTANDINGOFHUMANNATUREBUTALSOENRICHTHETHEORYOFMARXISMANDTHEPROFOUNDHUMANCONTENT．LEVELINPRACTICE，THERESEARCHRESULTSPROVIDESASENSEOFPHILOSOPHYANDPERSONALITYOFTHEDESIGN，ASWELLASTHEIDEALSTATEOFHEALTHANDTHEPURSUITOFPERSONALITY，SOTHATPEOPLECANADAPTTOTHEENVIRONMENTBETTER．ANDREALISEHARMONIOUSUNITYBETWEENTHEIROWNANDTHEENVIR．ONMENT．THEFIRSTPARTOFTHISARTICLE“READINGPERSONALITYONPHILOSOPHY’，STUDYONTHEEVOLUTIONHISTORYOFPERSONALITYMEANING，ANALYSISOFTHEGENERALCHARACTERCONNOTATIONSANDDIFFERENTDISCIPLINESOFPERSONALITYCONNOTATIONS，BETWEENDIFFERENTDISCIPLINES，ASWELLASTHEMEANINGOFSIGNIFICANTPERSONALITYDIFFERENT．INORDERTODEMONSTRATETHEMEANINGOFPHILOSOPHYANDPERSONALITYANDCHARACTERISTICSOFTHEBASICCONTENT．INARATIONALCHARACTEROFPHILOSOPHICAL4

簡介：山東大學碩士學位論文哲學理性對社會的關(guān)照鹖冠子思想探析姓名史婷婷申請學位級別碩士專業(yè)中國哲學指導教師丁原明2001510循天道又要發(fā)揮人之主觀能動性的結(jié)論。并以此為關(guān)聯(lián)，闡述了其“無為而治”的政治哲學，賦予“無為”以新的內(nèi)涵。認為“無為”是法規(guī)律而治與法制度而治的結(jié)合，是“用賢”而治，其“無為”內(nèi)涵著對“有為”的肯定，亦內(nèi)涵著法治與德治的統(tǒng)一。因而，‘鵑冠子的“無為而治”實現(xiàn)了對老子消極無為的積極改造，并賦予其可操作性，將之發(fā)展為一種“君人南面之術(shù)”。不僅如此，鵑冠子還對人的情欲的合理性與合法性作了充分肯定，把君主治國立政的出發(fā)點置于人情人性，從而為其政治哲學更增添了理性的光輝。最后，文章認為鶚冠子在方法論上，也闡釋了一些值得發(fā)省的思維理論。這表現(xiàn)在其“物極必反”的轉(zhuǎn)化論、“天人一體”的整體觀，以及辨“惑”論三個方面。特別是它的辯證法思想閃爍著清醒的理性光輝，不僅克服了老子思想的消極因素，并且也拓展了前期南方黃老學的內(nèi)容，因而無論從哪方面來說，它都在黃老學發(fā)展史匕起到了某種承前啟后的作用。}一主題詞理性精神現(xiàn)實無為而治73