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簡(jiǎn)介：黑龍江大學(xué)碩士學(xué)位論文試論“以人為本”的哲學(xué)觀姓名劉建立申請(qǐng)學(xué)位級(jí)別碩士專業(yè)馬克思主義哲學(xué)馬克思主義哲學(xué)思想及其當(dāng)代意義指導(dǎo)教師張奎良20061216黑龍江大學(xué)碩士學(xué)位論支ABSTRACT“HUMANS，HASTHEIMPOFTANTSTATUSINTHEMARXISTPHILOSOPHY，THEPRESENTPAPERINCARRIESONTHESYSTEMINSPECTIONT0”TAKEHUMANSASESSEMIALS”THETHOUGHTDEVELOPMEMINMEFOUNDATIOILCOLLDUCTSMEE啪EST∞SEARCHT0HL咖S舡LDMEP蛐OSOPHYREL砒IO璐，舡IDTO”TAKEHLMLAILS鷦ESSENTIALS”CARRIESONTHEMOROU曲DISCTLSSION矗OM也EPHILOSOPHYSI班．1KANICICBELIEVEDTHAT，HUM觚SHASTHEMULTIPLEME卸ING，INHUMAIL，TLLEPRACTICEPERSONWBICHⅡLE礎(chǔ)王OSOPILYSIGLLIFICANCEPERSONMAINIYRCFHSTOTLLECONC此TEREALI劬HMNANSH勰MISSI鰣F(tuán)IC觚CCINT11EPLLILO∞PHY’H啪AILSISTHEPHILOSOPHYLOGICALBEGINNING，ISFOUNDATIONOFTHEONTOLO舒；H啪ANSISTHEVALUEMAINBODY，ISMEMAXIMUMVALENCYVALUE，ISTHEVALUEDISCUSSESTLLEB嬲IS．HUMAILSISTHEPRACTICE鯽DOF也EUNDERSTANDINGI戚NBODY，ISBASISOFME0ILPRACLICE，ME印ISTEMOL0GY．1HEMA玎【ISTPHILOSOPHYREALIZEDTHEPMLOSOPHYPRACTICEPERSONSTUDYT0C}啪GE，PERSONOFTHEPRACTICEWASMEMARXISTPHILOSOPHYFOLLILDALIOILW鸛MEMAⅨISTP量LIIOSOPHYB船ICST觚NGPOIM，HLLMANSIS1HEMARXISTP嫩LOSOP_ILYFOLLILD砒IONOFAILDTHEINAXIMUMVALENCYVALUEGOALVALUC，PERSONOFTLLEPRACTICCISMEMAR【ISTPHJLOSOPHYBASJCDIMENSJONL‘EYWORDSHUMANSESSENTIALSPRACTICETAKEHURNANSASESSENTIALS．11．

簡(jiǎn)介：北京第二外國(guó)語學(xué)院碩士學(xué)位論文設(shè)計(jì)論和進(jìn)化論的沖突對(duì)科學(xué)與宗教關(guān)系的研究姓名鄭松申請(qǐng)學(xué)位級(jí)別碩士專業(yè)英語語言文學(xué)指導(dǎo)教師胡自信20070617ABSTRACTTHERELATIONSHIPBETWEENSCIENCEANDRELIGIONISSOCOMPLICATEDTHATVARIOUSPOINTSOFVIEWARELAIDOUTESPECIALLYFROMTHEBEGINNINGOFMODEMSCIENCEUNTILNOWTHEREISNOUNIVERSALLYACCEPTEDTHEORYTHATCANWELLEXPLAINTHISSOPHISTICATEDRELATION．SOMEUNRELIGIOUSPEOPLEANDATHEISTSBELIEVETHATSCIENCEANDRELIGIONAREPERMANENTLYCONFLICTINGWITHEACHOTHERSINCETHEYDEALWITHDIFFERENTDOMAINSWITHVARIEDMETHODS．ONTHECONTRARY,SOMESCHOLARSANDOPENMINDEDTHEOLOGIANSHOLDTHATTHETWOARECOMPLEMENTARYSINCETHEYBELONGTOSEPARATEDCATEGORIESANDREALMSOFKNOWLEDGE．HOWTOEXPLAINTHISCONTRADICTORYPHENOMENONISMYTHESIS’SCENTRALTASK．MYANALYSISBEGINSWITHINTRODUCINGANDCOMPARINGTWOFIERCELYCONFLICTINGTHEORIES，THEARGUMENTFROMDESIGNANDTHETHEORYOFEVOLUTION，WHICHCONCERNTHEORIGINOFTHEUNIVERSEANDHUMANBEINGS．BYBRINGINGFORTHAVIVIDCOMPARISONBETWEENTHESETHEORIES，AFURTHERCOREQUESTIONWILLBEBROUIGHTFORWARD，“WHATTHERELATIONSHIPBETWEENSCIENCEANDRELJIGIONIS．”BESIDES，THISTHESISALSOTRIESTOSOLVESOMEHOTTOPICSINOURDAILYLIFEWHYDOSOMESCIENTISTSHAVERELIGIOUSBELIEFSHOWTODEALWITHTHERELATIONSHIPBETWEENRELIGIONANDSOCIALISTSOCIETYINCONCLUSION，RELIGIONSHOULDBEGUIDEDTOADAPTTOSOCIALISTSOCIETYSOASTOBUILDAHARMONIOUSSOCIETY．KEYWORDSSCIENCE；RELIGION；THEARGUMENTFROMDESIGN；THETHEORYOFEVOLUTION

簡(jiǎn)介：分類號(hào)學(xué)校代碼密級(jí)學(xué)號(hào)201102040487論新時(shí)期小說中的民間宗教現(xiàn)象以爸爸爸白鹿原額爾古納河右岸為例THEPHENOMENONOFFOLKRELIGIONINTHENOVELSOFTHENEWPERIOD‘‘FATHERDAD’’TO‘‘BAILUPLAIN’’‘‘RIGHTBANKOFEERGU’NARIVER’’ASANEXAMPLE研究生姓名指導(dǎo)教師姓名、職稱學(xué)科專業(yè)研究方向馬清華吳培顯教授中國(guó)現(xiàn)當(dāng)代文學(xué)中國(guó)當(dāng)代文學(xué)湖南師范大學(xué)學(xué)位評(píng)定委員會(huì)辦公室二零一四年五月尋根、全面性的發(fā)掘到深情的回望和眷顧的變化，其間也折射出作家的探尋初衷與探尋結(jié)果所構(gòu)成的某種悖論關(guān)系。第三章主要闡述新時(shí)期小說中的民間宗教現(xiàn)象的審美效應(yīng)及其對(duì)小說藝術(shù)思維空間的激活和拓展。一方面，民間宗教現(xiàn)象自身的神秘性在賦予小說某種趨同性的神秘之美的同時(shí)，也形成了各自不同的地域色彩。這種或飄逸或粗獷的地域性特質(zhì)，為文壇提供了新的、個(gè)性化的藝術(shù)魅力和美感效應(yīng)。另一方面，民間宗教現(xiàn)象在新時(shí)期小說中的復(fù)歸，打破了小說創(chuàng)作思維中的現(xiàn)實(shí)性與非現(xiàn)實(shí)性因素之間的壁壘，大大激活了作者和讀者的審美想象力，為小說藝術(shù)思維空間的拓展發(fā)揮了重要作用。關(guān)鍵詞新時(shí)期小說；民間宗教現(xiàn)象；爸爸爸；白鹿原；額爾古納河右岸；審美效應(yīng)

簡(jiǎn)介：復(fù)旦大學(xué)碩士學(xué)位論文論教育在盧梭政治哲學(xué)中的地位姓名張玲雅申請(qǐng)學(xué)位級(jí)別碩士專業(yè)外國(guó)哲學(xué)指導(dǎo)教師張汝倫20070523ABSTLACLABSTRACTTHEPURPOSEOFTHISDISSERTATIONAIMSTOINTERPRETTHEPOSITIONOFEDUCATIONINTHESYSTEMOFROUSSEAU’SPOLITICALPHILOSOPHYBYTAKINGTHERELATIONSHIPOFPOLITICANDEDUCATIONASTHECUTTINGPOINT．THEDISSERTATIONISUNFOLDEDTHROUGHRAISINGTHEQUESTION，F(xiàn)INDINGHISTORICALANDPHILOSOPHICFOUNDATIONFORTHEISSUE，INTERPRETTINGITSELFASWELLASRESPONSINGTOOTHERS．THECRISISOFMODERNITYAGGRAVATEDWITHTHEAPPEARANCEOFALIENTHUMANTYPE．ATTHETURNINGPOINT，THEMEANINGSOFPOLITICALISSUECHANGED，POLITICSEPARATEDFROMMORALITY,CALCULABLEREASONANDTECHNICALREASONPREVAILED．FACINGTHEFACT，ROUSSEAUATTEMPEDTOFMDATOTALLYNEWMODEOFHUMANREFORMTHROUGHEXTERNALPOWER,SUCHASLEGISLATORANDEDUCATOR，TOREALISETHECONSTITUTIONOFHISNEWSOCIALORDER．HEPROPOSEDHUMANEDUCATIONINEMILE,CITIZEN’SEDUCATIONINSOCIALEONTRA以SOTHATTHEINDIV一IDUALREFORMINSOCIETYANDSOCIALLYINDIVIDUALREFORMUNIFIED．THECLOSELYRELATIONSHIPBETWEENEDUCATIONANDPOLITICISTRADITIONALINTHEHISTORYOFWESTERNPOLITICALPHFLOSOPHY．ROUSSEAU，STHEORYNOTONLYFOLLOWEDTHISTRADITION，BUTALSOSTRENGTHENEDTHEPOSITIONOFEDUCATIONINTHESYSTEM．ANYPHILOSOPHERWHOCONCERNSHUMANCONDITIONANDDESTINY,CONCERNINGEDUCATIONASWELL．WEARESTILLONTHEROADTOFINDTHEBESTWAYFORHUMANDEVELOPING．KEYWORDSEDUCATIONROUSSEAUALIENTPOLITICALPHILOSOPHYCECMMBERB5Ⅱ

簡(jiǎn)介：IIII摘要柏拉圖（PLATO，公元前427前347）是古希臘杰出的哲學(xué)家、政治思想家。他的思想體系博大精深，包含政治思想、倫理思想、教育思想和法治思想等。本文著重對(duì)其政治哲學(xué)中的法哲學(xué)思想進(jìn)行探討。作為其政治思想的重要組成部分，他的法律思想、倫理思想等渾成一體，從而自然地成了法哲學(xué)園地的一朵瑰麗奇葩。柏拉圖的法哲學(xué)具有明顯的理想主義特點(diǎn)，他提倡用公平、正義和法治等價(jià)值思想來建立至善的城邦。柏拉圖在國(guó)家篇中主張用智慧治理城邦，在晚年最后一部著作法律篇中主張用法律治理城邦，同時(shí)認(rèn)為良好的法律與制度要體現(xiàn)公平、正義的價(jià)值理想。他的法哲學(xué)思想奠定了西方古典法律文化的理性特征，對(duì)西方后來的思想發(fā)展產(chǎn)生了深遠(yuǎn)影響。文章第一部分主要論述了柏拉圖法哲學(xué)思想的淵源。從米諾文明到荷馬時(shí)代、自然哲學(xué)家以及蘇格拉底都有著早期法哲學(xué)思想的萌芽。第二部分展開論述柏拉圖的法哲學(xué)思想的主要內(nèi)容。首先，論述了柏拉圖法律思想的哲學(xué)基礎(chǔ)，分析了理念論。這為其探討城邦政治和具體立法活動(dòng)打下了哲學(xué)基礎(chǔ)。其次，論述了法律產(chǎn)生的原因及其價(jià)值。柏拉圖認(rèn)為，公平、正義是法律的兩大價(jià)值。接下來，分析了法的目的和法律教育與公民教育問題。柏拉圖把美德與安寧看作立法的兩大目的。他從立法的目的角度提出了完整的學(xué)前教育思想并建立

簡(jiǎn)介：分類號(hào)密級(jí)學(xué)號(hào)12001007西安音樂學(xué)院申請(qǐng)碩士學(xué)位論文論歷史哲學(xué)審視下的西方音樂研究生姓名王尚清指導(dǎo)教師高士杰（教授）學(xué)科專業(yè)名稱西方音樂史申請(qǐng)人所在系音樂學(xué)系論文提交日期2015年月日論文答辯日期2015年月日學(xué)位授予單位西安音樂學(xué)院學(xué)位授予日期2015年月答辯委員會(huì)主席評(píng)閱人西安音樂學(xué)院碩士論文內(nèi)容摘要I論歷史哲學(xué)審視下的西方音樂內(nèi)容摘要西方音樂在中國(guó)已有一個(gè)多世紀(jì)的發(fā)展歷程。中國(guó)音樂學(xué)界對(duì)其的關(guān)注點(diǎn)大多是集中在了對(duì)具體音樂創(chuàng)作方面的研究，并且也在這方面做出了巨大的貢獻(xiàn)，但是對(duì)西方音樂的本質(zhì)研究，以歷史哲學(xué)的視野探索西方音樂歷史的事實(shí)卻是少之又少。本文所要做的工作就是要尋找西方音樂的內(nèi)在本質(zhì)，對(duì)西方音樂歷史的事實(shí)做出詮釋，解釋其本身所存在的人文價(jià)值和內(nèi)在動(dòng)機(jī)賦予了西方音樂怎樣的意義和生命，揭示出西方音樂的文化本質(zhì)。文章主要從四個(gè)部分來進(jìn)行闡述，一是指出西方音樂并非西方人的音樂，而是特指“藝術(shù)音樂”；二是西方音樂文化對(duì)“人”的重視，使西方音樂經(jīng)歷了一個(gè)體裁形式、創(chuàng)作內(nèi)容以及音樂觀念不斷豐富的發(fā)展歷程；三是指出科學(xué)理性在西方音樂這一文化體系的發(fā)展過程中所起到的重大作用；四是西方文化中的普世性精神使西方音樂不斷向外擴(kuò)散、向內(nèi)吸收，使其成為一種超越民族、國(guó)家、地域的界限，為世界所共享的藝術(shù)音樂形式。筆者之所以對(duì)西方音樂以上四點(diǎn)文化本質(zhì)進(jìn)行詮釋，其目的不僅是對(duì)西方音樂本體進(jìn)行反思考察，更重要的是以一種史學(xué)態(tài)度對(duì)整個(gè)西方音樂文化歷史進(jìn)行哲學(xué)反思，并試圖探索其中的歷史之道，以期更好的、準(zhǔn)確的表達(dá)出對(duì)西方音樂的真正認(rèn)識(shí)和理解。關(guān)鍵詞歷史哲學(xué)；西方音樂；人性價(jià)值；科學(xué)理性；普世精神

簡(jiǎn)介：分類號(hào)學(xué)校代碼10542密級(jí)學(xué)號(hào)201002020168論笛卡爾哲學(xué)中的經(jīng)驗(yàn)論因素ONTHEFACTORSOFEMPIRICISMINDESCARTES’PHIIOSOPHY湖南師范大學(xué)學(xué)位評(píng)定委員會(huì)辦公室二0一二年五月摘要IULIIIIIIIIIIIIIIIIIIY2149258笛卡爾是西方近代歐洲大陸唯理論的奠基人，他崇尚思辨的自由，高擎理性的大旗，為理性主義的先驅(qū)之一。他通過普遍懷疑的方法確立了他的哲學(xué)第一原理“我思，故我在”，從而建立起了自己的哲學(xué)體系。盡管笛卡爾被公認(rèn)為歐洲大陸唯理論的奠基人和主要代表，但是，在承認(rèn)其哲學(xué)具有鮮明的唯理論色彩的同時(shí)，也必須承認(rèn)含有一定的經(jīng)驗(yàn)論思想因素。在有關(guān)認(rèn)識(shí)起源和途徑這個(gè)問題上，笛卡爾認(rèn)為有些觀念如上帝觀念等是天賦的，這就使他與經(jīng)驗(yàn)論區(qū)別開來，體現(xiàn)出鮮明的唯理論立場(chǎng)。但是，他并沒有由此便進(jìn)而認(rèn)為所有觀念都是天賦的，而是承認(rèn)有些觀念也來源于感覺和想像。這表明，在認(rèn)識(shí)的起源問題上，他并未完全排斥經(jīng)驗(yàn)論的立場(chǎng)。當(dāng)然，他認(rèn)為天賦的觀念要比來自感覺和想象的觀念更加可靠，即天賦觀念具有更高的確定性。這自然體現(xiàn)出了他的思想的唯理論傾向?！拔宜迹饰以凇笔堑芽栒軐W(xué)的第一原理。因此，有關(guān)“我思”即自我意識(shí)的理論，在其哲學(xué)中占有極為重要的地位。一般認(rèn)為，笛卡爾所說的“我思”，主要是一種抽象的概念之思。人們之所以這樣認(rèn)為，很可能還是因?yàn)槿藗兪紫葟奈ɡ碚摰慕嵌葋砝斫馑f的“我思”。但是，根據(jù)笛卡爾本人的論述，我們卻容易看出他所說的“我思”，內(nèi)在地包含了感覺和想像在內(nèi)，而并非是一種單純抽象的概念之思。當(dāng)然，對(duì)笛卡爾而言，內(nèi)含于“我思”之中感覺和想像，作為一種內(nèi)在的思維方式，有別于對(duì)于外物的感覺和想像，后者依附于物體的存在，而前者則完全處于思維之內(nèi)。盡管笛卡爾“我思”所包含的感覺和想像僅僅是作為一種思維方式的感覺和想像，是一種被割斷

簡(jiǎn)介：湖北大學(xué)碩士學(xué)位論文論先秦儒家哲學(xué)中的管理智慧姓名王亞平申請(qǐng)學(xué)位級(jí)別碩士專業(yè)中國(guó)哲學(xué)指導(dǎo)教師陳道德20070501ABSTRACTTHISPAPERMAKESRESEARCHONTHEMANAGEMENTFROMTHEPHILOSOPHYANGLE，USINGTHECONFUCIANMANAGEMENTTHOUGHTASANOBJECTOFRESEARCH，TAKINGTHEPREQINCONFUCIANISM，ESPECIALLYFOCUSINGONTHEINTEGRITYTHOUGHTOFTWOPRCOINTHECONFUCIANSCHOOLMASTER,CONFUCIUSANDMENCIUS，ABSTRACTSTHECORCIDEAANDCATEGORY，SUCHAS“HARMONY”，‘‘ETIQUETTE”，“THECLASSICPRINCIPLESHUMANLITY，JUSFICE，CREDIT，THEPRINCIPLEOFLOYALTYANDMERCY”，“GOLDMEAN”．ANALYZINGTHEMFROMTHEWAYOFCULTUREANDMETHOD，THATISTOSAY，F(xiàn)ROMTHEOUTLOOKONVALUESANDMETHODOLOGY，ANDALSOCARRYINGOUTMODERNITYUNDERSTANDINGANDANNOTATION，UNEARTHTHETHOUGHTCONNOTATIONHAVINGMODERNVALUEAMONGTHEMANDALSOINTRODUCINGANDAPPLYINGITTOTHEMODERNADMINISTRATION．THISPAPERMAINLYHOPESTOANATOMIZECHINESECULTUREPHILOSOPHYWISDOMANDMODERNADMINISTRATIONIDEA,ANALYZINGANDDISCUSSINGTHEPROBLEMOFCOMBINGTHETRADITIONPHILOSOPHYTHOUGHTANDMODEMORGANICADMINISTRATIONAGREEMENT，HOPINGTOSOLVETHEPROBLEMOFBEINGABLETOFINDTHEMODEMENTERPRISESPIRITVALUEHIATUSINCHINESETRADITIONCULTUREINORDERTOPROMOTETHEDEVELOPMENTANDMODERNIZATIONOFOURCOUNTRYSECONOMYANDPOLITIESCONSTRUCTION．KEYWORDSTHEMANAGEMENTTHOUGHTOFTHEPREQINCONFUCIANISM；MODEMENTERPRISEMANAGEMENT；HARMONY；ETIQUETTE；HUMANLITY；JUSTIC2；CREDIT；THEPRINCIPLEOFLOYALTYANDMERCY；GOLDMEANII

簡(jiǎn)介：分類號(hào)密級(jí)單位代碼10422學(xué)號(hào)⑧厶菇辦孑碩士學(xué)位論文論文題目作者學(xué)院專業(yè)指導(dǎo)合作姓名名稱名稱教師導(dǎo)師年月日山東大學(xué)碩士學(xué)位論文目錄摘要????????????????????????????????1ABSTRACT?????????????????????????????????????????．．2導(dǎo)言??????????????????????????????????????????．3一、文獻(xiàn)綜述???????????????????????????．3二、研究思路及研究意義??????????????????????．4一生物學(xué)哲學(xué)當(dāng)代科學(xué)哲學(xué)研究的另一條進(jìn)路????????．4二亞里士多德的生物學(xué)在生物學(xué)史上的地位??????????．5三亞里士多德學(xué)說體現(xiàn)了哲學(xué)、生物學(xué)一體性?????????．5三、研究方法???????????????????????????．．6第一章亞里士多德的生物學(xué)貢獻(xiàn)一個(gè)簡(jiǎn)要回顧?????????????．7第一節(jié)生平、生物學(xué)工作和生物學(xué)著作???????????????一7一亞里士多德的生平????????????????????．7二生物學(xué)工作???????????????????????．9三生物學(xué)著作???????????????????????1O第二節(jié)亞里士多德的生物學(xué)貢獻(xiàn)??????????????????13第二章“實(shí)體”學(xué)說與亞里士多德生物學(xué)的研究對(duì)象???????????15第一節(jié)第一實(shí)體個(gè)體??????????????????????15第二節(jié)第二實(shí)體種和屬?????????????????????．16第三節(jié)“實(shí)體’’學(xué)說對(duì)亞里士多德生物學(xué)研究的影響?????????18第三章目的論與亞里士多德生物學(xué)???????????????????19第一節(jié)“目的’’與“目的因’’???????????????????19第二節(jié)形式因EIDOS與程序目的性活動(dòng)??????????????20第三節(jié)與目的論思想兼容的必然性理論???????????????22一解釋“必然“與“目的“的關(guān)系??????????????22二生物學(xué)中“預(yù)設(shè)的必然性“和“簡(jiǎn)單的必然性“???????23第四章三段論和中詞與亞里士多德科學(xué)知識(shí)的論證????????????24第一節(jié)三段論證明體現(xiàn)的邏輯形式與科學(xué)知識(shí)的關(guān)系?????????24

簡(jiǎn)介：學(xué)位論文獨(dú)創(chuàng)性聲明本人鄭重聲明所提交的學(xué)位論文是本人在導(dǎo)師指導(dǎo)下進(jìn)行的研究工作和取得的研究成果。本論文中除引文外，所有實(shí)驗(yàn)、數(shù)據(jù)和有關(guān)材料均是真實(shí)的。本論文中除引文和致謝的內(nèi)容外，不包含其他人或其它機(jī)構(gòu)已經(jīng)發(fā)表或撰寫過的研究成果。其他同志對(duì)本研究所做的貢獻(xiàn)均已在論文中作了聲明并表示了謝意。學(xué)位論文作者簽名奄碩日期M九么鄉(xiāng)學(xué)位論文使用授權(quán)聲明研究生在校攻讀學(xué)位期間論文工作的知識(shí)產(chǎn)權(quán)單位屬南京師范大學(xué)。學(xué)校有權(quán)保存本學(xué)位論文的電子和紙質(zhì)文檔，可以借閱或上網(wǎng)公布本學(xué)位論文的部分或全部?jī)?nèi)容，可以采用影印、復(fù)印等手段保存、匯編本學(xué)位論文。學(xué)?？梢韵驀?guó)家有關(guān)機(jī)關(guān)或機(jī)構(gòu)送交論文的電子和紙質(zhì)文檔，允許論文被查閱和借閱。保密論文在解密后遵守此規(guī)定保密論文注釋本學(xué)位論文屬于保密論文，密級(jí)保密期限為年。學(xué)位論文作者簽名日期裔碩J指導(dǎo)教師簽名洲父爭(zhēng)、鄉(xiāng)日ABSTRACTABSTRACTDURINGTHELATTERHALFOFTHEFOURTEENTHCENTURY,THECHURCHWHICHHADBROUGHTCIVILIZATIONANDORDERTOMEDIEVALEUROPEHADGROWNINWEALTHANDPOWER,ANDWEREDEGENERATING．FROMWITHINTHECHURCHVOICESBEGANTOCALLFORREFORM．ONESUCHVOICEBELONGEDTOJOHNWYCLIFFE，WHOWASWELLKNOWNASRELIGIOUSREFORMMORNINGSTAR,AFAMOUSTHEOLOGIANOFENGLAND．THEERAHELIVEDWASTHEHISTORYOFENGLISHNATIONSTATEBEGANTOGERMINATE，HISTHOUGHTOFTHENATIONALRELIGIONREFLECTEDTHEHISTORICALSTAGEOFTHISERA，ITHADITSPROFOUNDSOCIAL，CLASSANDIDEOLOGICALROOTS．CONFORMINGTOTHETENDENCYOFENGLISHSOCIALDEVELOPMENTINTHEFOURTEENTHCENTURY,WYCLIFFEPUTFORWARDHISTHOUGHTOFTHENATIONALRELIGION，WHICHCONTAINEDADVOCATINGTHEBIBLE，ATTACKINGTHEROMANCATHOLICCHURCH，ESTABLISHINGANINDEPENDENTNATIONALCHURCH，ANDSOON．WHATHEADVOCATEDREFLECTEDTHEASPIRATIONSANDREQUIREMENTSOFTHEEMERGINGCIVILBOURGEOIS，SHOOKTHETHEORETICALFOUNDATIONOFTHERULEOFTHEROMANCATHOLICCHURCH，ANDPRODUCEDIMPORTANTINFLUENCEONTHEDEVELOPMENTOFTHEHISTORYOFENGLANDASWELLASEUROPE．THEPAPERCANBEDIVIDEDINTOTHREEMAJORPARTSTHEFOREWORD，THETEXT，ANDTHECONCLUSION．THEFOREWORDBRIEFLYINTRODUCESTHEBRIEFREASONSANDTHESIGNIFICANCEFORTHECHOICEOFTHISTOPIC，THEPRESENTSITUATIONOFTHEACADEMICRESEARCHINANDABROAD，THERESEARCHOBJECTIVESANDMETHODS，ASWELLASTHEINNOVATIONOFTHISPAPER．THETEXTISMADEUPOFTHREECHAPTERS，ITAIMSATATTEMPTINGTODISCUSSSOMEPROBLEMSABOUTTHETHOUGHTOFTHENATIONALRELIGION，SUCHASTHEREASONSOFITSFORMATION，THEBASICPROPOSITIONANDITSHISTORICALINFLUENCE．THEFIRSTMAKESAPORTRAYALOFTHEREASONSOFWYCLIFFE、SRELIGIOUSTHOUGHTS，COMBININGTHEHISTORYANDHISLIFE．THESECONDMAINLYPROBESWYCLIFFE、SRELIGIOUSTHOUGHTS。THETHIRDAIMSATANALYZINGITSINFLUENCE．THECONCLUSIONSUMMARIZESTHEWHOLETEXT，F(xiàn)URTHERDEEPENINGTHEUNDERSTANDINGOFTHOUGHTOFTHENATIONALRELIGION．KEYWORDSWYCLIFFE，THOUGHTOFTHENATIONALRELIGION，NATIONALISM11

簡(jiǎn)介：山東師范大學(xué)碩士學(xué)位論文論春秋戰(zhàn)國(guó)時(shí)期世俗思想與宗教思想的沖突姓名杜仲申請(qǐng)學(xué)位級(jí)別碩士專業(yè)專門史指導(dǎo)教師王克奇20090420山東師范人學(xué)頎I(yíng)學(xué)位論文THECONFLICTSBETWEENTHESECULARTHOUGHTANDTHERELIGIOUSTHOUGHTFROMTHESPRINGANDAUTUMNPERIODTOTHEPERIODOFWARRINGSTATESABSTRACTINTHESPRINGANDAUTUMNPERIOD，THEPILLARSOFTHEZHOUDYNASTYTHEPATRIARCHSYSTEMANDTHEENFEOFFMENTSYSTEMTENDEDTOTHEDISINTEGRATIONGRADUALLY．ANDTHERELIGIOUSSYSTEMSTANDINGONTHEBASISALSOEXISTEDGRADUALLYTOCOLLAPSE．WHILETHEDEVELOPMENTOFTHESECULARTHOUGHTHADBEENGREATLY．ALONGWITHTHEDECLINEOFTHEZHOUDYNASTY,“SCHOLARS”，THECLASSOFTHEKNOWLEDGE．OBTAINEDTHELIBERATION．THEIRTHOUGHTSANDTHESPEECHBECAMEMOREFREE．INTHERELATIONSHIPBETWEENRELIGIOUSANDSECULAR,THEYHADEXTENSIVEDISCUSSIONSWITHAVIEWTOBUILDTHEIROWNIDEALOFSOCIALORDER．INTHESPRINGANDAUTUMNPERIOD，THEZHOUDYNASTYHADBEENWEAKENED，HOWEVER,THEEMPERORWASSTILLNOMINALLY’A‘‘COMMONLEADER’．‘‘HEAVEN’’WASSTILLTHECENTEROFTHERELIGIOUSSYSTEM．THESHACKLESOFRELIGIONTENDEDTORELAX．ANDTHESECULARTHOUGHTHADTHEGREATDEVELOPMENT．ATHEISM，MATERIALISTVIEWOFNATURE，RATIONALIDEASOFHUMANISM，ANDMINBENIDEAEMERGEDTOGETHER．INTHESPRINGANDAUTUMNPERIOD，THERELATIONSBETWEENTHESECULARTHOUGHTANDTHERELIGIOUSTHOUGHTMAINLYDISPLAYEDFORTHECONTRADICTIONSANDTHEIMPACTS．THESECULARTHOUGHTIMPACTEDTHEDOMINANCEOFTHEGOD，THEAUTHORITYOFTHEHEAVEN，ASWELLASTHECONTROLOFTHEGODSONEARTH，ANDEVENTHEEXISTENCEOFTHEGODS．INTHEPROCESSOFTHEIMPACTTOTHERELIGIOUSTHOUGHT，THESECULARTHOUGHTWASCARRYINGOUTTHEMISSIONWHICHABOLISHEDTHEOLDANDESTABLISHEDTHENEW．THEPOLITICALFUNCTIONOFRELIGIONGRADUALLYEMERGED．THESECULARTRENDOFTHERELIGIOUSSHOWED．THEORIGINALSENSEOFTHERELIGIOUSSYSTEMWASONTHEDEADENDPATH．INTHEPERIODOFWARRINGSTATES，THERELATIONSBETWEENTHESECULARTHOUGHTANDTHERELIGIOUSTHOUGHTMAINLYDISPLAYEDFORTHECONFRONTATIONANDINTEGRATIONOFBOTH．ONTHEONEHAND，ATHEISMANDMORALTHOUGHTBEOLNGTOTHESECULARTHOUGHTCONTINUEDTOATTACKTHERELIGIOUSTHOUGHT．ANDTHEMINBENIDEASINKINGDEEPINTOTHEHEARTSOFTHE3

簡(jiǎn)介：編號(hào)碩士學(xué)位論文碩士學(xué)位論文論教育場(chǎng)域中的“技術(shù)”基于現(xiàn)象學(xué)技術(shù)哲學(xué)的審視培養(yǎng)單位沈陽師范大學(xué)教育科學(xué)學(xué)院專業(yè)名稱教育學(xué)原理指導(dǎo)教師周浩波教授馮茁副教授研究生潘福駿完成時(shí)間2015年3月沈陽師范大學(xué)研究生處制類別全日制研究生教育碩士同等學(xué)力IITHETECHNOLOGYINTHEEDUCATIONALFIELDBASEDONTHEPHILOSOPHYOFPHENOMENOLOGICALTECHNOLOGYABSTRACTINORDERTOEXAMINETHERELATIONSHIPAMONGPEOPLE,TECHNOLOGY,ANDEDUCATIONFROMTHEPHILOSOPHYOFPHENOMENOLOGICALTECHNOLOGYWENEEDTOSTUDYANDTIDYTHEDEVELOPMENTHISTORYOFPHENOMENOLOGICALTECHNOLOGYPHILOSOPHYWEFINDTHEINTEGRATINGPOINTBETWEENTHEMANDREGARDITASTHETHEORETICALFOUNDATIONOFTHERESEARCHTHERESEARCHIDEAOFTHISTHESISISTOINVESTIGATETHEDEVELOPMENTOFPHENOMENOLOGICALTECHNOLOGYPHILOSOPHYANDANALYZETHEMULTIPLERELATIONSHIPAMONGMAN,TECHNOLOGYANDTHEWORLDANDTHEN,WEPLACEINEDUCATIONFIELDTOMAKEEFFORTSTOELIMINATECOMPLEXALIENATIONFACTORSTHROUGHTHEINTEGRATINGPOINTAMONGPEOPLE,EDUCATIONANDTECHNOLOGYINTHEWORLDOFTECHNOLOGY,TECHNOLOGYPLAYSAROLEOFAFFECTINGTHEWORLDANDPERMEATEINEACHCORNEROFTHEWORLDHUSSERLSCLASSICALPHENOMENOLOGY“RETURNTOTHINGSTHEMSELVES“OPENSTHEDOORFORTHESTUDYOFTHEPHILOSOPHYOFPHENOMENOLOGICALTECHNOLOGY,WHICHMAKESINTENTIONALITYCOGNITIVETOTHEWORLDHEIDEGGERSPHENOMENOLOGYTREATSTHETECHNOLOGYASAWHOLE,INCLUDINGITSCONSEQUENCESOFDEVELOPINGIHDE’SPHILOSOPHYOFPHENOMENOLOGICALTECHNOLOGYPAYSMOREATTENTIONTOTHESPECIFICTECHNOLOGYWEUSEINDAILYLIFEPHILOSOPHYOFPHENOMENOLOGICALTECHNOLOGYISDEVOTEDTOSTUDYTHERELATIONSHIPAMONGHUMAN,TECHNOLOGYANDTHEWORLDUNDERTHISVIEW,RELATIONSHIPAMONGTHETHREESHOWSADIVERSITYANDCLOSELYLINKEDTOINTERNALSTRUCTUREPEOPLE,TECHNOLOGYANDTHEWORLDMAKEMUTUALCONNECTIONANDMUTUALBALANCEANYSINGLEFACTORDETERMINISMBREAKSTHEORIGINALEQUILIBRIUMSTABILITY,WHICHWILLMAKETHETHEDEVELOPMENTOFTHERELATIONSHIPGOTOTHETRENDOFALIENATIONINTHEWORLDOFEDUCATIONFIELDWITHITSOWNCHARACTERISTICS,TECHNOLOGYALIENATIONISINEVITABLETECHNOLOGYISREGARDEDASTHELINKBETWEENPEOPLEANDEDUCATIONPEOPLEARECONSIDEREDASTHEINTEGRATINGPOINTBETWEENEDUCATIONANDTECHNOLOGYDUETOTHEEXPANSIONOFTHETECHNICALEXPLICITFEATURESASTHEESSENCEOFMAN,SUBJECTIVECHARACTERISTICSAREMOREANDMOREOBVIOUS,WHICHMAKESTHEPURPOSEOFTHEEDUCATIONANDTHEVALUEPURSUITOFPEOPLEMOREANDMOREFUZZYANDGOESFORWARDSTOALIENATIONINALLUSIONTOTHESOLUTIONOFTHETROUBLERELATIONSHIPAMONGPEOPLE,TECHNOLOGYANDEDUCATION,CULTURALVALUEDIMENSIONSNEEDSTOINCLUDEANDFUNDAMENTALLYCALLSFORCULTURETOMAKETHECULTUREOSMOTICANDINTHEPRACTICE,THISMUSTBEBASEDONTHEFOUNDATIONOFAREASONABLEINTERACTIVEFUSIONCONCEPTOFEDUCATIONTECHNOLOGY,TECHNOLOGYSHOULDPLAYTHEREGULATORYROLEOFINTERMEDIARYANDCONSTRUCTAKINDOFECOLOGICALDEVELOPMENTOFTHE