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簡介：山東大學(xué)碩士學(xué)位論文史學(xué)要論與歷史哲學(xué)教程的比較研究姓名李霞申請學(xué)位級(jí)別碩士專業(yè)史學(xué)理論與史學(xué)史指導(dǎo)教師王學(xué)典20050515李大釗和翦伯贊都是中國唯物史觀發(fā)展史上的重要人物，李大釗是開拓者兼?zhèn)鞑フ?，翦伯贊則是發(fā)展和運(yùn)用唯物史觀的杰出代表．而‘史學(xué)要論和‘歷史哲學(xué)教程則分別是他們集中闡述歷史觀和史學(xué)觀的代表作品，也是中國唯物史觀發(fā)展史上的兩座豐碑。此文試從‘史學(xué)要論與歷史哲學(xué)教程兩書的比較分析李大釗與翦伯贊史學(xué)思想的異同，感受二人所處時(shí)代的史學(xué)主流思想及其二人個(gè)體風(fēng)格的不同，從而啟發(fā)我們?nèi)ミM(jìn)一步認(rèn)識(shí)歷史與時(shí)代的關(guān)系、求真與致用的關(guān)系．主要從歷史觀和史學(xué)觀兩方面來分析論述，共分五個(gè)部分．第一部分為引言，主要是李大釗和翦伯贊學(xué)術(shù)研究史的回顧及其研究現(xiàn)狀．第一章為兩人生平及成書背景，目的是從時(shí)代背景去理解造成二人史學(xué)思想差別的原因。第二章從歷史觀的角度分析異同，主要從對(duì)唯物史觀的理解和態(tài)度上、進(jìn)步觀、經(jīng)濟(jì)基礎(chǔ)和上層建筑的關(guān)系、人民群眾在歷史中的作用、特殊和一般的關(guān)系、階級(jí)斗爭學(xué)說的理解六個(gè)方面去展開論述的．第三章從史學(xué)觀的角度看，主要是從歷史和史學(xué)的關(guān)系、史觀和史論關(guān)系、歷史學(xué)的屬性、歷史學(xué)的作用四個(gè)方面論述．第四章為結(jié)語。從總體上分析兩書所體現(xiàn)的差別。得出結(jié)論，另外引申對(duì)。求真”與“致用”關(guān)系的思考．第六部分為附錄。主要是參考書目及目前有關(guān)李大釗和翦伯贊的論著．，‘關(guān)鍵詞史學(xué)要論；歷史哲學(xué)教程；唯物史觀；求真；致用

簡介：學(xué)校代碼塑呈業(yè)分類號(hào)旦嬰研究生學(xué)號(hào)QGQQ2QQ42Q坐密級(jí)歪東北嶧葒失學(xué)碩士學(xué)位論文古希臘早期哲掌的人文精神THEHUMANITIESSPIRITOFTHEEARLYANCIENTGREEKPHILOSOPHY作者史巍指導(dǎo)教師學(xué)科專業(yè)研究方向?qū)W位類型韓秋紅教授馬克思主義哲學(xué)西方馬克思主義哲學(xué)學(xué)歷碩士東北師范大學(xué)學(xué)位評(píng)定委員會(huì)2007年5月ABSTRACTTHEHUMANITIESSPIRITISTHEHUMANITYINNERWORLDETERNALTOPIC,ITMAYOBTAINTHROUGHTLAEVARIOUSDISCIPLINESVARIOUSEXPRESSIONSWAYMANIFESTS．HOWEVER,ASARESULTOFTHEHUMANITIESSPI癬ISABOUTPERSONSFREEDOMANDTHEVALUE，NATURALLYSHOULDBEABLETOGRASPTHROUGHPCRSOLLTSKNOWLEDGE．UNDERSTANDINGTHEHUMANITIESSPIRITFROMTHEPHILOSOPHY,INEVITABLYMUSTFIDDLEOFUNDERSTANDINGSUELASPIRITUALBETHEPHILOSOPHYQUESTION,INOLEACCULATCSAID,ITSHOULDBEUNDERSTOODFORTHEPHILOSOPHYDIFFICULTPROBLEM．RIDDLEOFTLAEHUMANITIESSPIRITASTLAEHUMANITYETERNALRIDDLE∞NMODELPRESENTINGINTHEPHILOSOPHYPRIMARYSLAAPE曲CEARLYANIENTGREEKPHILOSOPHY．THEPEOPLEOFTENUNDERSTANDTLAEEARLYANCIENTGREEKPHILOSOPHYINTHEANGLEOFOBJECTPHILOSOPHY01“THEUNIVERSEPHILOSOPHY,THINKITISTHEPURENATURALPHILOSOPHYFROMTHEBEGINNIAG．THROUGHEXCAVATION．WECANDISCOVERYTHATTHEEARLYANCIENTGREEKPHILOSOPHYASTLAESOUICEOFTHEPHILOSOPHY,NOTONLYCONTAINSTOPERSONSVALUEANDTHESIGNIFICANCEPUISLLC，BUTALSOCONTAINSTOTHEDISCUSSIONABOUTTHEHUMANITIESSPIRITASTHEPHILOSOPHYDIFFICULTPROBLEM．HOWCALLEXPRESSWELLTHISKINDOFPURSUEHOWMANIFESTSILCWPHILOSOPHYVIEWTHROUGHTHISHUMANITIESSPIRITTHEESTABLISHMENTTHISISTHETHEPRIMARYINTENTIONOFTHISARTICLE．THISARTICLEDISCUSSTHEDESTINY,WISDOM，HUMANNATUREANDPHILOSOPHER’SLIFESTYLEASTHECUTTINGINTOTHESPOTOFTHEEARLYANCIENTGREEKPHILOSOPHY，GRASPSTHEHUMANITIESSPIRITOFTHEEARLYANCIENTGREEKPHILOSOPHYSBASICVEIN,EXCAVATESTHEHUMANITIESSPIRIT’SORIGINALAPPEARANCE,TOREVEALTHATTHEEARLYANCIENTGREEKPHILOSOPHYNOTONLYMANIFESTTHEHUMANITIESSPIRIT,LNORCOVCRTHEHUMANITIESSPIRITISTHEPERSONDEEPLYBEENCONTAIN，ONLYSUCHPERSONHASLEFTTLAESTAGE．HOWCANCAUSETHEPERSONTOBECOMETHEPHILOSOPHY”INTHEFIELD”，CAUSE,STHEPERSONTOBECOMETHEPHILOSOPHYTHEETERNALSUBJECTHOW啪DISCUSSTHEWAUYOFSOLVINGTHISPHILOSOPHYDIFFICULTPROBLEMTHISWASTHEDUTYOFTHEAFTERWARDSPLAILOSOPLAY．THISARTICLEBROKETHROUGHFORMERLYTHEPURENATURALPHILOSOPHYTOTHEEARLYANEICNTGREEKPHILOSOPHYUNDERSTANDING,HASOPENEDANCWRESEARCHANGLEOFVIEW,THISFURTHEREARNESTLYDISCUSSESTHEHUMANITIESSPIRITREGARDINGUS,F1．LRTHERTHETHOROUGHTMDERSTANDINGENTIREWESTPHILOSOPHYISTMCEASINGLYTHETHOUGHTHISTORYWHICHOPENSWIDETOTHEPERSONHASTHEIMPORTANTTHEORYSIGNIFICALLC,EBYTHEARTIFICIALCOLE．KEYWORDTHEEARLYANCIENTGREEKPHILOSOPHY；THEHUMANITIESSPIRIT；Ⅱ

簡介：分類號(hào)分類號(hào)密級(jí)密級(jí)研究生學(xué)位論文論文題目論文題目（中文中文）古希臘哲學(xué)視域下的阿拉伯哲學(xué)古希臘哲學(xué)視域下的阿拉伯哲學(xué)伊本伊本圖菲利哲學(xué)研究圖菲利哲學(xué)研究論文題目論文題目（外文外文）ARABIANPHILOSOPHYFROMTHEHORIZONSOFANCIENTGREEKPHILOSOPHYRESEARCHONTHEPHILOSOPHYOFIBNTUFAYL研究生姓名研究生姓名趙睿趙睿學(xué)科學(xué)科、專業(yè)專業(yè)哲學(xué)哲學(xué)外國哲學(xué)外國哲學(xué)研究方向研究方向阿拉伯阿拉伯哲學(xué)哲學(xué)學(xué)位級(jí)別學(xué)位級(jí)別碩士碩士導(dǎo)師姓名導(dǎo)師姓名、職稱職稱丁士仁丁士仁教授教授論文工作論文工作起止年月起止年月20142014年5月至20152015年1010月論文提交日期論文提交日期20152015年1010月論文答辯日期論文答辯日期20152015年1111月學(xué)位授予日期學(xué)位授予日期校址校址甘肅省蘭州市甘肅省蘭州市I古希臘哲學(xué)視域下的阿拉伯哲學(xué)古希臘哲學(xué)視域下的阿拉伯哲學(xué)伊本伊本圖菲利哲學(xué)研究圖菲利哲學(xué)研究中文摘要中文摘要伊本圖菲利是西方伊斯蘭世界最重要的哲學(xué)家之一，他的思想在很大程度上影響了緊隨其后的哲學(xué)家伊本魯什德，后者曾是他的學(xué)生。他的聞名得益于他寫的一部哲學(xué)體小說哈義本葉格贊的故事，從歷史的角度來看，這部小說的文學(xué)價(jià)值似乎比其哲學(xué)價(jià)值更高，因此，他的哲學(xué)思想在學(xué)界中未予以應(yīng)有的重視。事實(shí)上，這部虛構(gòu)的小說承載著伊本圖菲利對(duì)于哲學(xué)和宗教全部的理解。他試圖通過他所虛擬的自然人哈義去構(gòu)建一個(gè)橫跨哲學(xué)和宗教的龐大體系。最終是想證明宗教與哲學(xué)是并行不悖，殊途同歸的。這便是“雙重真理說”的序曲。從思想的源頭開始，阿拉伯哲學(xué)與古希臘哲學(xué)在時(shí)間的線索上有著緊密的淵關(guān)系，二者之間相互影響、相互吸收共同推進(jìn)思想的發(fā)展。在這相互影響的思想史上，伊本圖菲利作為典型代表被銘記。雖然其著作大部分已經(jīng)遺失且難以追溯，但從其僅存的著作哈義本葉格贊的故事可以發(fā)現(xiàn)其清晰的受古希臘哲學(xué)影響的痕跡與線索。本文試圖從古希臘哲學(xué)的視域出發(fā)去闡發(fā)伊本圖菲利本人對(duì)古希臘哲學(xué)思想的繼承與發(fā)揮，包括其對(duì)真主必然存在的希臘式證明、受亞里士多德影響的靈魂觀、亞里士多德式的自然哲學(xué)等。第一章主要介紹了伊本圖菲利的生平以及著作；第二章闡發(fā)了伊本圖菲利直接受希臘哲學(xué)影響的觀點(diǎn)；第三章闡發(fā)了其間接受希臘哲學(xué)影響引申出的思想；第四章闡發(fā)了伊本圖菲利對(duì)西方哲學(xué)的影響。關(guān)鍵字關(guān)鍵字真主，理性，靈魂，世界，流溢

簡介：中圖分類號(hào)D90UDC300密級(jí)公開學(xué)校代碼11832河北經(jīng)貿(mào)大學(xué)碩士學(xué)位論文學(xué)歷碩士古希臘哲學(xué)中善觀與幸福觀之關(guān)系及其當(dāng)代啟示ONTHERELATIONSHIPBETWEENGOODNESSANDHAPPINESSINGREEKPHILOSOPHYANDITSCONTEMPORARYREVELATION．作者姓名寇振成指導(dǎo)教師柴艷萍教授學(xué)科專業(yè)名稱倫理學(xué)論文完成日期2010年3月學(xué)位論文原創(chuàng)性聲明本人所提交的學(xué)位論文，是在導(dǎo)師的指導(dǎo)下，獨(dú)立進(jìn)行研究工作所取得的原創(chuàng)性成果。除文中已經(jīng)注明引用的內(nèi)容外，本論文不包含任何其他個(gè)人或集體已經(jīng)發(fā)表或撰寫過的研究成果。對(duì)本文的研究做出重要貢獻(xiàn)的個(gè)人和集體，均已在文中標(biāo)明。本聲明的法律后果由本人承擔(dān)。論文作者。㈣啄似指導(dǎo)教師確認(rèn)。㈣蟛私瀝矽7口年歷月莎日歹刃口年∥月礦日O＼學(xué)位論文版權(quán)使用授權(quán)書本學(xué)位論文作者完全了解河北經(jīng)貿(mào)大學(xué)有權(quán)保留并向國家有關(guān)部門或機(jī)構(gòu)送交學(xué)位論文的復(fù)印件和磁盤，允許論文被查閱和借閱。本人授權(quán)河北經(jīng)貿(mào)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)庫進(jìn)行檢索，可以采用影印、縮印或其它復(fù)制手段保存、匯編學(xué)位論文。保密的學(xué)位論文在年解密后適用本授權(quán)書論文作者簽名刪沙。年6B參日Ⅱ

簡介：新疆師范大學(xué)碩士學(xué)位論文古蘭經(jīng)人生哲學(xué)思想及其現(xiàn)實(shí)價(jià)值姓名買買提明艾合買提申請學(xué)位級(jí)別碩士專業(yè)馬克思主義哲學(xué)指導(dǎo)教師阿迪力買買提20110615IIIABSTRACTTHEPHILOSOPHYOFLIFEISABOUTHUMANSURVIVALACTIVITIESANDDEVELOPMENTANDCHANGEOFBASICPRINCIPLE,ISALSOTHEMOSTBASICHUMANSELFKNOWLEDGEOFTHEWAYOFTHINKINGFROMANCIENTGREECE,SOCRATES,“KNOWYOURSELF,“TOMARXSTHEORYOFHUMANNATUREANDTHENTOTHEEXISTENCEOFMODERNWESTERNPHILOSOPHYANDIDEOLOGYARECONCERNEDABOUTPEOPLESREALLIFEREALISTICINDIVIDUALISALIVE,LIVEINSOCIALRELATIONSINTHEPEOPLE,WHOINREALLIFE,HUMANEXISTENCEANDDEVELOPMENTOFALLTHEPRODUCTIONACTIVITIESINTHEFINALANALYSISISTOREALLIFEEXISTSEVERYERAOFPHILOSOPHYANDPHILOSOPHERSAREINSEPARABLEFROMPEOPLELIVINGTHINKINGANDREFLECTION,THEREFORE,TO“LIFE”THINKINGANDREFLECTIONONTHEPROBLEMISAVERYIMPORTANTPHILOSOPHICALTOPICSTHEQUR’ANISTHEFUNDAMENTALCLASSIC,ISLAM,DIRECTOROFLIFEISMUSLIM,BUTALSOFORTHEVASTNUMBEROFMUSLIMTHOUGHTANDBEHAVIORBASISMINING,SORTINGANDPROCESSINGTHEQUR’ANCONTAINSLIFEPHILOSOPHYANDEXPLOREITSCONTEMPORARYVALUE,PUTISLAMITSELFANDSTANDARDIZETHEORGANICUNITYOFSOCIALCOMMONSTANDARDSFORRELIGIOUSANDARISE,SOCIALISTADAPT,GUIDINGMUSLIMSPARTICIPATEDINJOINTLYCONSTRUCTINGHARMONIOUSXINJIANGWILLPLAYANACTIVEROLEINTHISPAPER,DRAWINGONTHEBASISOFPREVIOUSRESEARCHRESULTS,THEELABORATIONANDANALYSISOFPHILOSOPHYANDRELIGION,PHILOSOPHYANDLIFE,THERELATIONSHIPBETWEENRELIGIONANDMARXISMSBASICVIEWOFLIFE,SUMMARIZEDANDREFINEDTHROUGHFURTHERONTHEQUR’ANINTHEIMPLICATIONOFLIFEPHILOSOPHYWASINORDER,THECHARACTERISTICSOFTHEIRPHILOSOPHYOFLIFEWASSUMMED,ANDTHEPHILOSOPHYOFCONTEMPORARYLIFE,THEVALUEOFAPRELIMINARYEXCAVATIONSTHISPAPERARGUESTHATTHEQUR’ANCONTAINSRICHINPHILOSOPHYOFLIFE,INCLUDINGHUMANTHOUGHT,THEVALUEOFLIFE,IDEAS,IDEALSIDEAS,THOUGHTSANDOTHERASPECTSOFLIFEBEYOND,NOTONLYINTHEHISTORYOFTHEMUSLIMCOMMUNITYINCHINARESULTEDINTHEPRODUCTIONANDLIFEFARREACHINGIMPACT,ANDTHISEFFECTSTILLEXISTSTODAY,ANDPLAYSTHEMUSLIMNORMSANDBEHAVIOROFSOCIALANDPSYCHOLOGICALIMPORTANCETHISPAPERFURTHERTHATTHEQUR’ANPHILOSOPHYOFLIFEANDSOCIALLIFEOFTHEMUSLIMHISTORYOFENVIRONMENTALCHANGEBYTHECONSTRAINTS,THEPERFORMANCEWASVERYPROMINENTANDCOMPLEXASANOBJECTIVESOCIALPHENOMENON,ALTHOUGHTHEREARESOMEUNREASONABLE,NEGATIVECONTENT,BUTTHEREARESOMEFAVORABLEFACTORSFORSOCIALDEVELOPMENTABANDONTHEQUR’ANIRRATIONALPHILOSOPHYOFLIFE,NEGATIVECONTENT,THEATTITUDEOFABANDONINGTHEREASONABLENESSOFITSCORELESSONSNOTONLYHELPUSTODO

簡介：華中師范大學(xué)碩士學(xué)位論文可持續(xù)發(fā)展的哲學(xué)探討姓名秦益成申請學(xué)位級(jí)別碩士專業(yè)科技哲學(xué)指導(dǎo)教師劉仁忠200061ABSTRACTSUSTAINABLEDEVELOPMENTJSASUBJECTOFWHICHCONTENTI5ABOUTTHECONTEMPLATIONOFENVIRONMENTALPROBLEMS，OFTHEHUMAN。SEXISTENCEANDDEVELOPMENTJNTHEFUTURE．THEESSENCEOFTHEENVIRONMENTALPROBLEMSISTHERELATIONBETWEENMANANDNATURE．ANDTHEESSENCCOFMANISTHESUMOFALLKINDSOFSOCIALRELATIONSHIPS．HENCE．MAN．NATUREANDSOCIETYMAKEUPANORGANISM．INTOWHICHTHEENVIRONMENTALPROBLEMSMUSTBEPUTTOTHINKOVERHISTORICALLY．SO．THEENVIRONMENTALPROBLEMSCANBETRANSFORMEDINTOANOTHERISSUCHISTORYOFTHEENVIRONMENTALPOLLUTIONTHEPRESENTCONDITIONSOFTHEENVIRONMENTALPROBLEMS?一．SUSTAINABLEDEVELOPMENT．THEHISTORYOFTHEENVIRONMEFLTA】POLLUTIONIUSTISTHEHISTORYOFCAPITALISTICEXPANSION；THEREALITYOFTHEENVIRONMENTAJPROBLEMSALSOREFLECTSTHATOFCAPITAL．WHOSHOULDTAKETHEMAINRESPONSIBILITYOFTHEPRESENTGLOBALENVIRONMENTA】PROBLEMSMUSTBEJUDGEDACCORDINGTOFACTSNOTTOELOQUENCE．HOWEVER，ADVANCEDNATIONSSTILLTAKETHEPROBLEMSASAMEANTOCURBDEVELOPINGCOUNTRIES．ENDOWINGNATUREOBJCCTS”RIGHTS”AND”INTERNALVALUE”NOTONLYISHARDTOBERECOGNIZEDTHEORETICALLY,BUTALSOISHARDTOPUTINTOPRACTICE．”REVERINGLIFE”MA5BCCONSIDCREDASTHE”ANIMALISM”AND“THEORYOFORIGINALSIN”WHICHAREDETONATEDBYMODERNTERMS．”MAN”EXPLAINEDINENVIRONMCNTA】ETHICSJSUNDERTHE”MAN”EXPRESSEDBYFEUERBACH．ITISNOGOODINSOLVINGENVIRONMENTALPROBLEMSANDINHELPINGPEOPLESEETHROUGHSOCIALRELATIONSHIPSBEHINDTHECNVIRONMENTALPROBLEMS．SOCALLEDHISTORYISTHEPROCESSWHICHISPRODUCEDBYHUMAN’SLABOR；ISTHEPROCESSINWHICHNATUREDEVELOPEDTOWARD”MAN”，THEDEVELOPMENTOFTHEHUMAN’SPRACTICALABILITYCONTINUOUSLYWIDENTHERANGEOFTHEMAN．DONEWORLDANDDEEPENJTSDEPTH．PRODUCERICHERANDRICHERMATERIALCIVILIZATIONSANDSPIRITUALIIFCASWELLASSOCIALRELATIONSHIPSANDA11．1EVELDEVELOPEDMAN．ONTHEOTHERBAND．ONTHECERTAINSTAGEOFHISTORY,HUMAN’SPRACTISEALWAYSMUSTBERESTRICTEDBYNATURALANDSOCIALRULES．SOTHERESULTSOFTHEHUMAN。SPRACTISECONTAINTHEEFFECTOFANTISUB；EELWHICHWASEXPRESSEDASENVIRONMENTA】PROBLEMSINTHEASPECTOFNATUREANDASALIENATEDLABORINTHEASPECTOFSOCIETY．THEFINA】SOLUTIONOFTHEENVIRONMENTALPROBLEMSANDREALIZATIONOFSUSTAINABLEDEVELOPMENTRELYONTHEPERSISTENTDEVELOPINGTHEHUMAN’SPRACTICALABILITY,MASTERINGNATURALANDSOCIALRULESANDREALIZING”THETWOPROMOTIONS”．KEYWORDSSUSTAINABLEDEVELOPMENT，ENVIRONMENTALPROBLEMSENVIRONMENTA】ETHICS，PRACTISE

簡介：北京交通大學(xué)碩士學(xué)位論文發(fā)展哲學(xué)視野下中國現(xiàn)代化進(jìn)程中代價(jià)問題的思考姓名劉文強(qiáng)申請學(xué)位級(jí)別碩士專業(yè)馬克思主義哲學(xué)指導(dǎo)教師路日亮20070401ABSTRACTABSTRACTTHEMODERNIZATIONTOOKTHESOCIALDEVELOPMENTTHESPECIALSTAGE．ISCHINESEANDTHEWORLDCOMMONSUBJECT，BUTFOLLOWSTHEPRICEQUESTIONWHICHTHISDEVELOPINGPROCESSPRODUCESALSO協(xié)BECOMETHEMAINMELODYWHICHTHECHINESEANDFOREIGNSCHOLARSTUDIES．11IISARTICLEIIITHEFRAMEOFDEVELOPMENTPHILOSOPHYEMBARKSFROMTHEPRICEOBJECTIVEREALITYANDTOHUMANSSUBJECTIVEINFLUENCE．FOCUSESANDPRACTICESTWOBIGACTIVITIESJNHUMAN’SUNDERSTANDING,ANDDYNAMICUNIFIEDTHEWAYAO∞RDINGTOTHESTATICSTATETOEXPLAININTHESOCIALDEVELOPMENTPRICEQUESTION．THEAFLICLEBELIEVEDTHA‘MEPRICEEXISTENCEHASITSOBJECTIVITYANDTHEINEVITABIFITY,MUSTREGARDTHEPRICEDIALECTICALLYATTHESAMETIME．THEACEISTHEDEVELOPMENTINTRINSICLINK,ISREALIZESTHESOCIALDEVELOPMENTGOALMETHODANDINTERMEDIARY,ANDDENIESTHEWAYHASPOINTEDOUTTHESOCIALDEVELOPMENTFRESHTARGETANDTHENEWDIRECTION；ONTHEOTHERHAND，THEPRICEALSOISINTHEMAINBODYVALUEREALIZATIONPROCESSNEGATIVENEGA曲IT、，F(xiàn)ACTOR．THEREFOREINTHEMODERNIZEDADVANCEMENT,MUSTHAVETOREALIZETHETRANSFORMATIONFROMTHEA∞SSDEVELOPMENTOFHIDDENPRICETOTHESCIENTIFICDEVELOPMENTOFCOORDINATEDPRICE．THEREFO峨THEARTICLEHASANALYZEDTHEMAJORISSUEWHICHTHECHINESEMODERNIZATIONUNTILNOWTHEACEORIGINANDTHEPERFORMANCEASWELLASTHECURRENTSOCIETYCONSTRUCTFACE．SINCEANDINSPECTEDTHEMODEGNTIMESIUTHEWESTEMMODEMIZATIONADVANCEMENTTHEPFICEQUESTIONHISTORICALEVOLUTION,HASCARRIEDONTHEPONDERUNDERSTANDINGTOTHECONTEMPORARYAIINAMODERNIZATIONP酊∞QUESTION．FINALLY,PROPOSEDMUSTSET叩IHESCIENCETHEDEVELOPMENTVIEWANDTHEP打∞VIEW,ANDPRACTICESFROMTHESOCIALIZEDPELSONAUNDERSTANDINGANALYZESTHEIE_％卸咄CARRIESONTHEDEVELOPMENTPATTAMANDTHEVALUECHOICEINTHEDEVELOPMENTMAINBODYANDINTHEMETHODSIGNIFICANCE．REALIZATIONINTHETRUESELLSCPERSONANDSOCIETYSDEVELOPMENT．KEYWORDSPRICE；MODEMIZATION『；DEVELOPMENTCLASSN0BOD

簡介：安徽大學(xué)碩士學(xué)位論文古典政治哲學(xué)源頭中的赫西俄德的神話詩姓名李琮申請學(xué)位級(jí)別碩士專業(yè)外國哲學(xué)指導(dǎo)教師陳義平20070501兩是作為道德支配神界和人類社會(huì)，反映了平常人反對(duì)暴力渴望和平，尋求良善幸福生活的心態(tài)。其次，指出以赫西俄德的作品為重要組成部分的神話，肇始希臘哲學(xué)的產(chǎn)生，如神話中的宇宙觀、秩序等觀念對(duì)哲學(xué)家世界本原、規(guī)律和本質(zhì)等問題的啟發(fā)。第六部分主要分析其對(duì)希臘古典政治哲學(xué)產(chǎn)生和發(fā)展的影響。他最早提出了正義是“應(yīng)得的”內(nèi)涵，同時(shí)也指出了僭越這個(gè)內(nèi)涵所招致的懲罰性的后果。這個(gè)思想啟發(fā)了梭侖、畢達(dá)哥拉斯和柏拉圖等人。尤其是在亞里士多德的正義觀里都可以看到赫西俄德的影子。當(dāng)這些思想運(yùn)用到對(duì)現(xiàn)實(shí)城邦政治生活的研究中時(shí)，成為了希臘古典政治哲學(xué)的核心概念之一。此外，他的作品蘊(yùn)涵了古典政治哲學(xué)的主要特征將道德原則運(yùn)用到政治生活申成為統(tǒng)治規(guī)則，同時(shí)還包含了一些重要的觀念，如有差異的平等等，這些都對(duì)古典政治哲學(xué)的發(fā)生和發(fā)展起了積極的促進(jìn)作用。本文堅(jiān)持歷史和邏輯相統(tǒng)一的方法論原則，從政治哲學(xué)的角度結(jié)合作者的歷史背景，對(duì)其作品進(jìn)行邏輯的分析和把握；結(jié)合史料細(xì)致地研究文本，力求還原文本的真實(shí)面貌，把握其在古希臘思想史中的地位和影響，及對(duì)古典政治哲學(xué)的啟發(fā)。關(guān)鍵詞古典政治哲學(xué)赫西俄德IT_Y、．

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簡介：北京交通大學(xué)碩士學(xué)位論文發(fā)展哲學(xué)視閾下當(dāng)代中國消費(fèi)觀的反思姓名岳蕾申請學(xué)位級(jí)別碩士專業(yè)馬克思主義哲學(xué)指導(dǎo)教師刁志萍20080601J量塞交道厶堂亟±堂僮J金塞△旦墨B△￡至ABSTRACTABSTRACTDEVELOPMENTISTHEETERNALTHEMEOFHUMANSOCIETY．CONSUMPTION，BYSATISFYINGTHEMATERIALANDSPIRITUALDEMAND，ISTHEBASISOFHUMANSURVIVALANDDEVELOPMENTANDONEOFTHEMAJORDYNAMISMOFCONTINUOUSPROGRESS．WITHTHEDEVELOPMENTOFSOCIETY,CONSUMPTIONHASBEENPLAYINGITSROLEINSOCIALDEVELOPMENTMOREANDMOREINDEPENDENTLY．THECONSUMPTIONUNDERGUIDANCEOFTHEHEALTHY,CIVILIZEDANDSCIENTIFICAPPROACHOFCONSUMPTIONNOTONLYOPTIMIZESTHEINDUSTRIALSTRUCTURE，ADVANCESTHEPRODUCTIVITYANDECONOMICGROWTH，BUTALSOREALIZESCOORDINATEDDEVELOPMENTBETWEENMATERIALANDSPIRITUALCONSUMPTIONANDINTEGRATIONOFNATURAL，ECONOMICANDSOCIALDEMANDS．SINCETHEOPENINGUPANDREFORM，CHINAHASSEENTHEDRAMATICGROWTHINPRODUCTIVITY,THEABUNDANCEOFCONSUMABLES，THESTEADYRISEOFLIVINGSTANDARD，THEIMPROVEMENTOFCONSUMPTIONSTRUCTUREANDTHERENEWALOFAPPROACHOFCONSUMPTION．BUT，DUETOTHELONGTERMFOCUSOFECONOMICGROWTHASTHEDEVELOPMENTSTRATEGY,THESTUDYOFCONSUMPTIONHASBEENHEAVILYCENTEREDAROUNDSUCHISSUESASHOWTOEXPANDDOMESTICDEMAND，BOOMINGTHEGROWTHANDPRACTICALSTRATEGIESOFMARKETING．THEECOLOGICAL，SOCIALANDETHICALDIMENSIONSOFCONSUMPTIONHAVEBEENLARGELYIGNORED．ALONGERTERMVISIONOFSOCIALDEVELOPMENTCANNOTONLYBEBASEDONMATERIALCONSUMPTIONANDWILLHAVETODEALWITHTHESEIGNOREDISSUESANDGUIDEANDCULTIVATENEWCULTURESONCONSUMPTION．UNDERTHEPERSPECTIVEOFDEVELOPMENTPHILOSOPHY,TAKINGTHESUSTAINABLEDEVELOPMENTANDHUMANFULLDEVELOPMENTASTHERESEARCHAPPROACH．BRIDGINGTHEMARXISTTHEORIESANDREFLECTIONSONTHEREALITY,THISDISSERTATIONTRIESTOEXPLORETHECAUSESOFTHEWRONGIDEASOFCONSUMPTIONANDCONSTRUCTTHEPOSSIBILITYOFANEWAPPROACHOFCONSUMPTION，THESUSTAINABLECONSUMPTION．THISNEWAPPROACHOFCONSUMPTIONWILLADVANCECHINA’SSOCIALTRANSFORMATIONANDHELPLEADTOANEWCONSUMPTIONLIFEROADINCORPORATINGMATERIAL，SPIRITUAL，POLITICALANDECOLOGICALCIVILIZATIONS．KEYWORDSCONSUME；APPROACHOFSUSTAINABLECONSUMPTION；DEVELOPMENTPHILOSOPHY

簡介：分類號(hào)徹／協(xié)J密級(jí)單位代碼10422學(xué)號(hào)汐LO／A9“⑧∥菇辦孚碩士學(xué)位論文論文題目及程磊蛤移穆咩加油壚易XP、刎膨，、易J夕侈作者學(xué)院專業(yè)指導(dǎo)合作姓名名稱名稱盟冱絲丕立壟教師盤盔遮絲煎導(dǎo)師土聳牟糾旋籃≯1≥年＼P月圬日山東大學(xué)碩士學(xué)位論文目錄中文摘要???????????????????????????1ABSTRACT???????????????????????????????????????????2第一章引言????????????????????????????3一、選題緣由及意義???????????????????????3二、文獻(xiàn)綜述????????????????????????9三、核心問題及研究思路???????????????????13第二章實(shí)驗(yàn)哲學(xué)與直覺?????????????????????15一、實(shí)驗(yàn)哲學(xué)及其研究????????????????????L51、實(shí)驗(yàn)哲學(xué)的興起????????????????????????．152、實(shí)驗(yàn)哲學(xué)對(duì)直覺的代表性研究??????????????．16二、實(shí)驗(yàn)哲學(xué)家對(duì)直覺的挑戰(zhàn)?????????????????23三、實(shí)驗(yàn)哲學(xué)引發(fā)的爭議???????????????????．．24第三章實(shí)驗(yàn)哲學(xué)的問題?????????????????????27一、對(duì)實(shí)驗(yàn)哲學(xué)方法的質(zhì)疑??????????????????271、實(shí)驗(yàn)哲學(xué)方法?????????????????????????．．272、實(shí)驗(yàn)哲學(xué)方法依賴直覺?????????????????28二、對(duì)實(shí)驗(yàn)哲學(xué)結(jié)論的質(zhì)疑???????????????????291、直覺不是完全不可靠??????????????????292、直覺依賴情境????????????????????一333、直覺可靠性是連續(xù)的??????????????????34第四章認(rèn)知科學(xué)方法的應(yīng)用???????????????????35一、實(shí)驗(yàn)哲學(xué)不能檢驗(yàn)直覺可靠與否??????????????．35二、認(rèn)知科學(xué)家對(duì)直覺可靠性的判斷??????????????．361、核磁共振成像技術(shù)???????????????????362、認(rèn)知科學(xué)對(duì)直覺的檢驗(yàn)?????????????????40結(jié)語???????????????????????????????????????????????～42

簡介：廈門大學(xué)學(xué)位論文原創(chuàng)性聲明本人呈交的學(xué)位論文是本人在導(dǎo)師指導(dǎo)下，獨(dú)立完成的研究成果。本人在論文寫作中參考其他個(gè)人或集體已經(jīng)發(fā)表的研究成果，均在文中以適當(dāng)方式明確標(biāo)明，并符合法律規(guī)范和廈門大學(xué)研究生學(xué)術(shù)活動(dòng)規(guī)范試行。另外，該學(xué)位論文為課題組的研究成果，獲得課題組經(jīng)費(fèi)或?qū)嶒?yàn)室的資助，在、實(shí)驗(yàn)室完成。請?jiān)谝陨侠ㄌ?hào)內(nèi)填寫課題或課題組負(fù)責(zé)人或?qū)嶒?yàn)室名稱，未有此項(xiàng)聲明內(nèi)容的，可以不作特別聲明。聲明人簽名贏L骰伽I埤妨舶內(nèi)容摘要呈現(xiàn)在我們面前的歷史，是否真的是發(fā)生過的歷史?；蛘呶覀兛吹降牟贿^是歷史學(xué)家通過自己的敘述展現(xiàn)給我們的。不同的歷史學(xué)家通過自己的方式構(gòu)建了不同的歷史，表現(xiàn)為即使同一個(gè)歷史事件在不同的歷史學(xué)家的敘述中是不同的。歷史學(xué)家是通過敘述來解釋歷史，而每個(gè)歷史學(xué)家都有不同的歷史敘述方式，因而也有不同的歷史解釋。分析的歷史哲學(xué)不再關(guān)注歷史的進(jìn)程和規(guī)律，而是將注意轉(zhuǎn)向歷史認(rèn)識(shí)問題上來。本文著重論述了歷史哲學(xué)家阿瑟丹圖反對(duì)亨普爾非歷史地講述歷史解釋問題的原因，為了證明亨普爾“覆蓋律模式“的科學(xué)解釋和敘述形式的歷史認(rèn)識(shí)已經(jīng)背道而馳，還探討了歷史認(rèn)識(shí)的解釋問題和敘述問題。在文章的第二部分主要分析阿瑟丹圖提出的歷史敘述等同于歷史解釋的論證過程。當(dāng)分析的歷史哲學(xué)發(fā)展到想要解決歷史解釋該怎樣得到普遍認(rèn)同進(jìn)而可以使歷史成為科學(xué)的問題時(shí)，就陷入了無法回答的困境。20世紀(jì)70年代，歷史哲學(xué)的研究重點(diǎn)又發(fā)生了重要轉(zhuǎn)向，為了詳細(xì)論述歷史解釋向敘事轉(zhuǎn)變的問題，本文以海登懷特引領(lǐng)的敘事的轉(zhuǎn)向?yàn)橹攸c(diǎn)，及其代表作元史學(xué)19世紀(jì)的歐洲歷史想象為基礎(chǔ)分析了敘事的話語模式，將研究重點(diǎn)由歷史解釋轉(zhuǎn)向了歷史文本，并且用文學(xué)的修辭方法來構(gòu)建歷史文本。在此之前，歷史哲學(xué)著重探討了歷史解釋的問題，近些年來對(duì)于歷史文本的研討也比較盛行，但是這兩個(gè)問題之間是怎么轉(zhuǎn)變的卻很少有人研究，因此本文的用意是在這兩個(gè)階段中間架起一道溝通的橋梁，讓兩個(gè)階段的變化發(fā)展更加清楚地顯示出來。關(guān)鍵詞歷史敘述歷史解釋歷史文本

簡介：分類號(hào)B21單位代碼10028Y869659密叛T無學(xué)號(hào)2020101020首都師范大學(xué)博士學(xué)位論文歷史與詮釋一一公羊?qū)W“三科九旨”的歷史哲學(xué)解讀研究生指導(dǎo)教師學(xué)科專業(yè)學(xué)科方向張振楊乃喬教授文藝學(xué)比較詩學(xué)2006年5月15日ABSTRACTTHISDISSERTATIONRECONSIDERSTHECHINESETRADITIONALCLASSICSOFSPRINGANDAUTUMNANNALSGONGYANGSTUDYWITHTHEBACKGROUNDOFWESTERNSPECULATIVEANDANALYTICALHISTORICALPHILOSOPHY．RELYINGONTHEDISSERTATION，THESPRINGANDAUTUMNANNALS’GONGYANGSTUDYBASICALLYBELONGSTOTHETHEORYOFTHESPECULATIVEHISTORICALPHILOSOPHYWITHSOMEANALYTICALANDCRITICALCOGNITIONSOFHISTORICEVENTSANDTEXTS．BASINGONTHEQUALITYOFHISTORICALPHILOSOPHYOFGONGYANGSTUDY,THEDISSERTATIONALSORECOMPREHENDSSOMEPROBLEMSINCHINESEHISTORYOFTHOUGHT，RECOMMENTATESTHEDESTINYOFGONGYANGSTUDYANDSUMMARIZESTHEHISTORICALPHILOSOPHICALCHARACTERSOFGONGYANGSTUDYINCOMPARISONWIMWESTERNSPECULATIVEHISTORICALPHILOSOPHY．BESIDESINTRODUCTIONANDEPILOGUE，THEDISSERTATIONISDIVIDEDINTOFOURCHAPTERS．THEFIRSTCHAPTERDISCUSSESTHEFORMINGPROCESSOFHISTORICALPHILOSOPHYOFGONGYANGSTUDY．FROMTHEASPECTOFHISTORICALPHILOSOPHY,SPR／NGANDAUTUMNANNA居ISHISTORYINSTEADOFCHRONICLE．SPR誡GANDAUTUMNANNA如’GONGYANGZHUANHASDRAWNASERIESOFHISTORICALPHILOSOPHYPROPOSITIONS．DONGZHONGSHUEVENCREATEDTHETHEORYOFTHREEUNITIESINHISPHILOSOPHICSYSTEMOFTHEONTOLOGYOFHEAVEN．HEXIUALSOESTABLISHEDASPECULATIVEHISTORICALPHILOSOPHYSYSTEMBYRAISINGTHETHEORYOFTHREEEPOCHS．THUSGONGYANGSTUDYWASAREASONABLECONSEQUENCEOFCONFUCIANTHOUGHTSINTHEDOMAINOFHISTORICALPHILOSOPHY．THESECONDCHAPTERANALYZESTHEFOURHERMENEUTICLEVELSOFTHEHISTORICALPHILOSOPHYOFGONGYANGSTUDY．THESPRINGANDAUTUMNANNALS’GONGYANGSTUDYISCLASSICALHERMENEUTICS．INTHECOURSEOFFORMINGSPECULATIVEHISTORICALPHILOSOPHYFROMTHESCHOLIUMOFSPRINGANDAUTUMNANNAB，F(xiàn)OURHERMENEUTICLEVELSEVENT，TEXT，PRINCIPLE，MEANINGCAMEINTOBEING．WHILEANALYZINGTHEFOURLEVELS，THECHAPTERPOINTSOUTTHATTHEHISTORICALPHILOSOPHYOFGONGYANGSTUDYAGREEDWITHTHEMODEMWESTERNANALYTICALHISTORICALPHILOSOPHY,ESPECIALLYOILTHECONSIDERATIONSABOUTHISTORICEVENTANDHISTORICTEXT．THETHIRDCHAPTERINTERPRETSITSDESTINYINTHEACADEMICHISTORYFROMTHEHISTORICALPHILOSOPHYPROPERTYOFGONGYANGSTUDY．ACCORDINGTOTHISCHAPTER,GONGYANGSTUDYISAKINDOFHISTORICALPHILOSOPHYOFGRANDNARRATIVEWHILE

簡介：中文摘要中文摘要牟宗三認(rèn)為歷史是文化生命的曲折發(fā)展，因此他在其歷史哲學(xué)中以歷史為載體對(duì)中國文化生命的過去及未來做了一哲學(xué)的省察，并希望通過這一省察找出中西文化生命異質(zhì)之處，由此探索出一條中國文化生命的現(xiàn)代化道路。牟宗三認(rèn)為中國文化生命之所以不同于西方文化生命，全因?yàn)橹袊幕澈鬄橐弧熬C合的盡理之精神“，其表現(xiàn)方式為“理性的運(yùn)用表現(xiàn)“。而西方文化生命背后為一“分解的盡理之精神“，其表現(xiàn)方式為“理性的架構(gòu)表現(xiàn)“?，F(xiàn)代化之科學(xué)與民主唯有通過在“理性的架構(gòu)表現(xiàn)“下形成一“對(duì)列之局一方可實(shí)現(xiàn)。而中國只有“理性的運(yùn)用表現(xiàn)“，無法開出“對(duì)列之局“，故中國之文化生命開不出民主與科學(xué)。以往之中國文化生命，雖無民主與科學(xué)，然因其以儒學(xué)為主流，故在儒家的德治下仍可實(shí)現(xiàn)一治權(quán)的民主來暫時(shí)維持天下之太平，但歷史亦因此而不得不停滯于一治一亂的循環(huán)中。而若要結(jié)束這一治亂循環(huán)之局，唯有通過“理性的運(yùn)用表現(xiàn)”轉(zhuǎn)出“理性的架構(gòu)表現(xiàn)0從而實(shí)現(xiàn)政權(quán)的民主，此即中國文化生命之現(xiàn)代化。牟宗三認(rèn)為既然儒家是中國文化生命之主流，其兩千多年來一直主導(dǎo)著中國文化生命的發(fā)展，因此實(shí)現(xiàn)中國文化的現(xiàn)代化的使命，亦該由儒家來肩負(fù)。而牟宗三認(rèn)為儒家若要實(shí)現(xiàn)中國文化現(xiàn)代化的使命，必須走一條“內(nèi)圣開新外王一的道路。中國文化生命唯如此才能實(shí)現(xiàn)傳統(tǒng)與現(xiàn)代化的完美融合，從而向更遠(yuǎn)處發(fā)展。關(guān)鍵詞牟宗三；歷史；文化生命；綜合的盡理之精神；分解的盡理之精神些些些LIYIIIII／11194LLLILLLL／LLLLLL／OHILLLOLLLL矬LL1L■宣I疊III萱■IIIIIIIIIII萱IIIIIIIIIIIIIIIIIIIIIIIIII葺、，J。衛(wèi)OABSTRACTMOUTSUNGSANCONSIDEREDTHATHISTORYISTHEDEVELOPMENTOFCULTURE．SOHISPHILOSOPHYOFHISTORYISTOINTROSPECTTHEHISTORYANDCULTUREOFCHINAINPHILOSOPHY．ANDHOPESTOFMDTHEDIFFERENCESBETWEENCHINESEANDWESTERNCULTURE．MONCONSIDEREDTHATTHEDIFFERENCESBE伽EENCHINESEANDWESTERNCULTURECOMEDFORM’’THESPIRITOFCOMPREHENSIVE”’S”RATIONALU∞OF弦FFORMANCE¨OFCHINESECULTUREAND”THESPIRITOFDECOMPOSITION¨‘S¨RATIONALFRAMEWORKFORPERF1O肌鋤CE¨OFWESTEUMCULTURE．MODEMSCIENCEANDDEMOCRACYCALLBEFORMEDFORMANTAGONISTICRELATIONSHIPWHICHISONLYFORMEDBYTHE”RATIONALFRAMEWORKPERFPORMANCE“．CHINACAN’TFORMITSMODEMSCIENCEANDDEMOCRACYBECAUSETHATTHEREISNO¨RATIONALFRAMEWORKPERFPORMANCE¨INCHINA．EVENSOPUBLICSECURITYISALSOGOODINANCIENTCHINA．THATBACANSEOFTHEMORALPOLITICSOFCONFUCIANWHICHISTHEMAINSTREAMOFCHINESECULTURE．BUTALSOBECAUSEOFTHIS，THEREISNOLASTINGPEACEINCHINA．SOCHINACULTUREHASTORELEASE”THESP疏OFDECOMPOSITION”FROM”THESPIRITOFCOMPREHENSIVE¨,TOSTEERTHE‘RATIONALUSEOFPERFORMANCE’TOTHE’RATIONALFRAMEWORKFORPERFORMANCE”．MONCONSIDERDTHATTHISCANBEMADEINTHEWAYCALLED“INTERNALSAINTNEWEXTERNALKING’WHICHCANONLYBECOMPLETEDBYCONFUCIAN．THENCHINESECULTURECANHAVEITSKEYWORDSMOUTSUNGSAN|HISTORY；CULTURELIFE；THESPIRITOFCOMPREHENSIVE；THEN