簡(jiǎn)介：“以美育代宗教”是蔡元培美育思想中的一個(gè)重要組成部分，現(xiàn)在有很多相關(guān)的研究，但關(guān)于這句話本身的內(nèi)容解讀，學(xué)術(shù)界的觀點(diǎn)卻并不一致。我希望能在我的論文中深入闡述“以美育代宗教”的思想內(nèi)涵，還原當(dāng)時(shí)的情景邏輯，從整體還原其思想原貌。首先，回溯與這一思想的提出有關(guān)的時(shí)代因素，包括宗教救國(guó)論、教會(huì)教育勢(shì)力的壯大、中國(guó)現(xiàn)代美學(xué)的萌芽、早年儒生教育經(jīng)歷等，這些都對(duì)其美學(xué)思想的形成很有意義。在弄清社會(huì)因素的基礎(chǔ)上，回到蔡元培的思想原文中，追本溯源的探討其“美育”與“宗教”的實(shí)質(zhì)。第二部分主要論述其美育思想對(duì)康德和席勒美學(xué)的接受。先是考察其德國(guó)游學(xué)經(jīng)歷，這是他的美育思想形成的基礎(chǔ)然后將其美育思想與康德和席勒的美學(xué)思想進(jìn)行比較，探索其理論來(lái)源。第三部分，探討蔡元培的美育思想與德國(guó)教化理論之間的承接關(guān)系。德國(guó)教化理論是德國(guó)教育迅速發(fā)展、國(guó)家走向現(xiàn)代化的思想來(lái)源，蔡元培的“美育代宗教”與教化理論有諸多相似之處，分析兩者之間的異同，探尋這一美育主張的真正動(dòng)機(jī)。

簡(jiǎn)介：分類號(hào)UDC論文題目1O126～30606032密級(jí)編號(hào)研究生魯寶指導(dǎo)老師理仨麴搔圖塾援專業(yè)壅選短墮這堂2009年4月30日清朝對(duì)蒙古地區(qū)宗教政策及宗教立法研究摘要清朝是由女真一滿族建立的中國(guó)歷史上末代封建王朝，它由盛轉(zhuǎn)衰經(jīng)歷了268年歷史發(fā)展過(guò)程。在邊疆政策方面，它廣泛而深入地總結(jié)了歷代封建王朝治理多民族國(guó)家邊疆地區(qū)的經(jīng)驗(yàn)教訓(xùn)，在鞏固統(tǒng)一、有效治理邊疆、以及各項(xiàng)管理制度與措施方面，均達(dá)到了前所未有的輝煌。在蒙古等邊疆地區(qū)，從中央到地方設(shè)立各種管理機(jī)構(gòu)，駐兵戍守，設(shè)官治理。政治上，對(duì)蒙古實(shí)行“分而治之”、“眾建而分其勢(shì)”的政策，宗教方面，實(shí)行“興黃教，所以安眾蒙古”的宗教政策。大力扶植喇嘛教以安撫蒙古民族，在意識(shí)形態(tài)領(lǐng)域加強(qiáng)對(duì)蒙古族地區(qū)的控馭。宗教是統(tǒng)治階級(jí)管理國(guó)家和對(duì)民眾進(jìn)行精神控制的最有效的工具。在清朝統(tǒng)治者看來(lái)，要實(shí)現(xiàn)全國(guó)的安定，就必須保持蒙古地區(qū)的安定；要確保蒙古地區(qū)的安定，就必須利用藏傳佛教。藏傳佛教在蒙古地區(qū)的影響巨大，崇奉藏傳佛教極大地關(guān)系到蒙古地區(qū)的安定，利用藏傳佛教，可以保持蒙古地區(qū)的長(zhǎng)治久安。清朝統(tǒng)治者認(rèn)為利用藏傳佛教是實(shí)現(xiàn)其控制蒙古社會(huì)的有效手段?？滴趸实墼f(shuō)過(guò)“佛教之興，其來(lái)已久，使人遷善去惡，陰翊德化，不可忽也’’。雍正帝也說(shuō)“因思古今之有佛教，特以勸善懲惡，濟(jì)世覺(jué)民為本。黃教之傳，所以推廣佛經(jīng)之旨也。廣布黃教、宣講經(jīng)典，使番夷僧俗崇法慕義，億萬(wàn)斯年，永躋仁壽之域，則以佐助王化，實(shí)有裨益。”松筠治藏對(duì)此道有更深的見(jiàn)解，在其西招圖略中寫(xiě)道“夫神道設(shè)教，仁以成俗。故仁以厲之，所以厲風(fēng)俗也。無(wú)論遐方內(nèi)地，各有所尚。譬如衛(wèi)藏俗尚黃教，不過(guò)因其教而教

簡(jiǎn)介：聲明本人鄭重聲明所呈交的學(xué)位論文，是本人在指導(dǎo)教師的指導(dǎo)下，獨(dú)立進(jìn)行研究所取得的成果。除文中已經(jīng)注明引用的內(nèi)容外，本論文不包含其他個(gè)人或集體已經(jīng)發(fā)表或撰寫(xiě)過(guò)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)。論文作者簽名多殤日期2OLDF勱關(guān)于學(xué)位論文使用權(quán)的說(shuō)明本人完全了解太原理工大學(xué)有關(guān)保管、使用學(xué)位論文的規(guī)定，其中包括①學(xué)校有權(quán)保管、并向有關(guān)部門(mén)送交學(xué)位論文的原件與復(fù)印件；②學(xué)?？梢圆捎糜坝?、縮印或其它復(fù)制手段復(fù)制并保存學(xué)位論文；③學(xué)?？稍试S學(xué)位論文被查閱或借閱；④學(xué)?？梢詫W(xué)術(shù)交流為目的，復(fù)制贈(zèng)送和交換學(xué)位論文；⑤學(xué)?？梢怨紝W(xué)位論文的全部或部分內(nèi)容保密學(xué)位論文在解密后遵守此規(guī)定。簽名砂揚(yáng)日期矽／勿F勱導(dǎo)師簽名鲞必日期導(dǎo)師簽名禾哇盛日期ZO／勱太原理工大學(xué)碩士研究生學(xué)位論文新時(shí)期山西農(nóng)民的宗教T言TTL問(wèn)題研究摘要宗教是一種社會(huì)意識(shí)形態(tài)，是人類特有的精神生活的組成部分，是人們對(duì)現(xiàn)實(shí)生活的一種反映，反映了信教者的人生觀、世界觀、價(jià)值觀，并指導(dǎo)他們生活的方方面面。在世界60多億人口中，信仰宗教的人約占79％。中國(guó)是個(gè)多宗教的國(guó)家，據(jù)不完全統(tǒng)計(jì)，截至2011年中國(guó)有宗教教徒L億人左右。尤其在山西農(nóng)村，宗教信仰已經(jīng)成為一股強(qiáng)大的力量，影響著農(nóng)村社會(huì)的方方面面。因此，對(duì)山西農(nóng)村農(nóng)民宗教信仰問(wèn)題的研究勢(shì)在必行。本文共分五部分。第一部分主要指出了本課題研究的目的和意義。對(duì)本課題的研究首先是提高農(nóng)村基層組織管理水平和維護(hù)社會(huì)穩(wěn)定的需要，其次是正確引導(dǎo)宗教為社會(huì)主義建設(shè)服務(wù)的需要。此外，還列出了近幾年來(lái)，國(guó)內(nèi)外學(xué)者對(duì)此課題的一些研究。第二部分主要講述了有關(guān)宗教和信仰的一些基本概念，如宗教的起源、本質(zhì)及其宗教的功能，什么是信仰和什么是宗教信仰，它們各自有什么作用。第三部分主要是通過(guò)對(duì)當(dāng)?shù)刈诮绦叛鰧?shí)際情況的調(diào)查指出了目前山西農(nóng)村農(nóng)民宗教信仰問(wèn)題的主要現(xiàn)狀1、農(nóng)村的宗教信仰人數(shù)顯著增多；2、農(nóng)民的宗教信仰種類呈現(xiàn)多重性；3、農(nóng)民的宗教信仰選擇具有盲目性；4、農(nóng)村的宗教信仰管理存在散亂性等。第四部分主要根據(jù)上文指出的現(xiàn)狀從社會(huì)、經(jīng)濟(jì)、政治、文化等四方面進(jìn)行深入。從社會(huì)經(jīng)濟(jì)方面來(lái)說(shuō)，我國(guó)經(jīng)濟(jì)體制的轉(zhuǎn)型和市場(chǎng)經(jīng)濟(jì)的繁榮為宗教的傳播提供了物質(zhì)基礎(chǔ)，農(nóng)村社會(huì)保障體系的缺失，為宗教的發(fā)展提供了廣闊的空間。從政治方面來(lái)說(shuō)，農(nóng)村基層組

簡(jiǎn)介：碩士學(xué)位論文MASTER’SDEGREETHESLS，J番算，二”J王1芬芻孽托EIJ“J0LRE■JRIQL；RUIJJJUHJV二J■JRR題目中文送鲴盤(pán)坐塑蜜塑型排系別冀造盔二專業(yè)夔蔓盤(pán)壹圣重研究方向蹬耋J蘭指導(dǎo)教師童目塑J童鏊遂一年級(jí)級(jí)別塑鴟遮姓名王起洳。占年5EJ弓日ABSTRACTITSEEMSTOMOSTPEOPLETHATSCIENCECONTRADICTSRELIGIONHOWEVERALARGENUMBEROFWESTERNSCIENTISTSHAVEDEEPRELIGIOUSBELIEFALBERTEINSTEIN，PROBABLYONEOFTHEGREATESTSCIENTISTSTHE20盎CENTURYORTHEENTIREHUMANHISTORYHASSEENNOTONLYRENOUNCCDATHEISMBUTALSOHECOMPOSEDMANYESSAYSCONTEMPLATINGTHEPROBLEMSOF筋THANDITSRELATIONTOLQ謄ASOILMYTHESISATTEMPTSTOELABORATEANDPROPERLYCOMPREHENDEINSTEINSRELIGIOUSOUTLOOKTHEMAYBEMWITHRELIGIONINTHEPRIVATELIFEOFEINSTEINHETRENCHANTLYOPPOSEDTHETRADITIONALCONCEPTIONOFALLANTHROPOMORPHICGOD；HEDECLAREDTHATHEBELIEVEDINSPINOZASGODBYWHICHBEMEANTTHEINNERORDERANDHARMONYOFTHEUNIVERSETHENHISPHILOSOPHYOFRELIGIONISFILRTHEREXPLOREDEINSTEINSAWTHREESTAGESINTHEDEVELOPMENTOFHUMANRELIGIONTHERELIGIONOFFEARTHEMORALRELIGIONANDTHECOSMICRELIGIOUSFEELINGWHICHCOINCIDESWIMHISOWNRELIGIOUSBELIEFSPEAKINGOFTHERELATIONSHIPBETWEENSCIENCEANDRELIGIONEINSTEINADVOCATEDARECIPROCALMODELWHICHCANBEBESTEXEMPLIFIEDBYHISFAMOUSMETAPHORICALSTATEMENT“SCIENCEWITHOUTRELIGIONISLAME，RELIGIONWITHOUTSCIENCEISBLIND”THISRECIPROCITYHIGHLIGHTSTHEGUIDINGROLEOFSPIRITUALFAITHANDMORALCONSTRUCTIONINTHEDEVELOPMENTOFSCIENCEANDTHEWHOLEHUMANCOMMUNITYSOTHATEQUALHEEDSHOULDBEPAIDTOBOTHSCIENCEBENEFITSMANKIND哦搬MATERIALPROSPERITYWHEREASRELIGIONNURTURESHUMANBEINGS、礬T11缸MANDMORALGOALSINCONCLUSIONINAWORLDOFEXCESSIVEPENCHANTFORSCIENCEANDRATIONALITYEINSTEINSADVOCACYOFTHISRECIPROCALRELATIONSHIPASWELLASHISEMPHASIS011SPIRITUALITYANDFAITHISOFGREATSIGNIFICANCEINCULTIVATINGTHEMORALAWARENESSOFMANKIND；HENCEITISUNLIKELYTHATRELIGIONWOULDGIVEITSPLACETOSCIENCEKEYWORDSEINSTEIN；SCIENCE；RELIGION；SPINOZA’SGOD；COSMICRELIGIOUSFEELING；RECIPROCITY

簡(jiǎn)介：重慶大學(xué)碩士學(xué)位論文西方法律傳統(tǒng)與宗教解讀伯爾曼的法律思想姓名賴國(guó)棟申請(qǐng)學(xué)位級(jí)別碩士專業(yè)法理學(xué)指導(dǎo)教師張正德20070427重慶大學(xué)碩士學(xué)位論文英文摘要ABSTRACTHAROLDJBERMANISONEOFTHEFAMOUSJURISTSINAMERICANCURRENTLYHEMAKESUSEOFTHEMETHODOFHISTORYINVESTIGATIONTOMANYREALM’SORIGINALLYMATERIALSWHICHINCLUDESLAWHISTORYRELIGIOUSHISTORY，SOCIALHISTORYETCTOAANALYTICALSUMMARYINTHEWAYOFINVESTIGATINGTHESPIRITESSENCEBUILTUPBYSEARCHINGOFTHEMODERNWESTERNLAWSYSTEMTOLOOKFORASOLUTIONTOTHECRISISFACEDBYMODEMWESTERNLAWTRADITIONITAPPEAREDALOTOFPROBLEMSINTHEWESTERNSOCIETYINTHETERMSOFPOLITIC，ECONOMYAT20CENTURYBETHERESPONSETOTHECHRISTIANITYLATTERPARTTHEORYHAROLDJBCRMANTHOUGHTTHATBOTHWESTERNLAWANDRELIGIONSAPPEAREDATREMENDOUSCRISIS，PLANTAROOTATTHEDEEPCHRISTIANITYPRINCIPLE，PUTFORWARDCOMMONMETHODTHOUGHTWHICHWASBEYONDLAW，BEYONDRELIGIOUSANDOFTHEMANKINDOFSUPERRACETOSAVETHEFAITHTOWARDTHELAWWITHAGREATDEALOFHISTORICALFACT，HAROLDJBERMANUSEDASUBSTANTIALEVIDENCEOFANALYTICALMETHODCOMPLETELYANDSYSTEMATICALLYINVESTIGATEDTHEREASONWHYPOPE’SREVOLUTIONANDWESTERNMODERNLAWSYSTEMCOMEINTOBEING，DISCUSSEDTHEIMPORTANTFUNCTIONOFCHRISTIANITYBELIEFANDTHECHURCHINTHEFORMATIONOFTHEWESTERNMODEMLAWSYSTEM，PUTFORWARDTHESPECIALTHEORYTHATWESTERNLAWTRADITIONORIGINATEDINTHEPOPE’SREVOLUTIONINMIDDLEAGEHAROLDJBERMANTHOUGHTTHELAWTRADITIONWAGCONTINUOUSLYDEVELOPINGAFEWREVOLUTIONSINTHEWESTSTARTTOBREAKINGTHEORIGINALLAWSYSTEMBUTRETURNEDTOTHELAWTRADITIONHAROLDJBERMANTHOUGHTTHATA11OFTHESEWEREBECAUSEOFTHECONLMONCHRISTIANITYCULTUREINTHEWESTBUTNOWADAYSLAWWEREMOREANDMOREEXUVIATEDINTOTHERULESANDREGULATIONS，THERELIGIONBECOMEINTOPRIVATETHINGHAROLDJBERMANTHOUGHTTHEWESTERNWORLDAPPEAREDATREMENDOUSCRISISANDPUTFORWARDHISOWNWAYTEPLYITALTHOUGHTHERELATIONSHIPBETWEENWESTERNLAWTRADITIONALANDRELI【GIOUSOFHAROLDJBENNANSTILLHADALOTOFPLACESWHICHWERESUSPECTINGITHADVERYBIGAPOCALYPSEMEANINGTOTHERESEARCHOFTHECHINESELAWTRADITIONANDOURUNDERSTANDINGANDTHINKINGTOTHELAWANDTRADITIONALEULTORETHETHESISCONSISTSOFTHEFOLLOWINGFOURPARTSTHEFIRSTPARTISABOUTTHEINTRODUCTIONOFTHETHESISHERE，THEBACKGROUNDOFTHEFORMATIONOFBERMAN’SLEGALTHOUGHTHASBEENINTRODUCEDBRIEFLY；Ⅱ

簡(jiǎn)介：論文指導(dǎo)小組成員徐宗良劉紅陸煒陳華杰張濟(jì)琳教授教授副教授副教授副教授中文摘要宗教立法有多種含義，本文所指的是國(guó)家立法機(jī)構(gòu)制定涉及宗教事務(wù)的法律法規(guī)的專門(mén)活動(dòng)。宗教立法與純粹精神層面的宗教信仰自由無(wú)關(guān)，其所關(guān)涉的只是社會(huì)活動(dòng)層面的宗教信仰自由。從和諧社會(huì)到和諧宗教，法治建設(shè)將宗教事務(wù)納入其視野，這既符合和諧社會(huì)民主法治的重要特征，電足和諧社會(huì)構(gòu)建過(guò)程中保護(hù)和促進(jìn)公民宗教信仰自由的重要舉措。更好地“發(fā)揮宗教在促進(jìn)社會(huì)和諧方面的積極作用”，需要宗教立法工作的不斷推進(jìn)。目前，我國(guó)已經(jīng)制定了系列關(guān)于宗教的法規(guī)和規(guī)章，尤以2005年丌始實(shí)施的宗教事務(wù)條例為最重要的立法成果。但依然存在法律位階低、立法宗旨不明晰、立法技術(shù)不成熟、地方性宗教立法存在兩難境地等諸多缺陷。究其原因，主要是宗教立法未得到足夠的重視，傳統(tǒng)宗教事務(wù)管理模式弊端叢生，宗教立法本身有個(gè)成熟性。制定一部全國(guó)性的宗教基本法，做到宗旨明晰、概念清楚、權(quán)責(zé)一致、技藝精良．是破解上述難題的關(guān)鍵所在。吁請(qǐng)推進(jìn)宗教基本法的立法進(jìn)程還需作出如下探索明確立法的基本原則．貫徹政敦分離原則，明確立法宗旨、提高立法技藝，做好宗教立法與宗教政策的對(duì)接工作，厘定宗教立法與宗教執(zhí)法之關(guān)系，妥善解決宗教團(tuán)體、宗教組織的法人地位問(wèn)題，適時(shí)把宗教事務(wù)條例升格為宗教基本法。關(guān)鍵詞和鑿社會(huì)宗教立法宗教信仰口由中國(guó)分類號(hào)DF0

簡(jiǎn)介：四川師范大學(xué)碩士學(xué)位論文中國(guó)特色社會(huì)主義宗教理論研究姓名范明申請(qǐng)學(xué)位級(jí)別碩士專業(yè)馬克思主義基本原理指導(dǎo)教師鐘小敏20100310據(jù)新時(shí)期宗教狀況的新變化，論述中國(guó)特色社會(huì)主義宗教理論是與時(shí)俱進(jìn)的理論。關(guān)鍵詞宗教觀中國(guó)特色社會(huì)主義宗教理論體系II

簡(jiǎn)介：蘇州大學(xué)碩士學(xué)位論文我國(guó)宗教信仰自由法律制度研究姓名吳牧申請(qǐng)學(xué)位級(jí)別碩士專業(yè)法律憲法和行政法學(xué)指導(dǎo)教師楊海坤20060901我國(guó)宗教信仰自由法律制度研究中文摘要第三部分對(duì)我國(guó)現(xiàn)階段宗教的狀況和宗教信仰自由的憲法和法律現(xiàn)狀進(jìn)行了分析。首先分析了當(dāng)前我國(guó)面臨的宗教思潮現(xiàn)狀和宗教信仰自由制度的法律難題。對(duì)我國(guó)現(xiàn)階段有關(guān)宗教信仰自由的憲法和其它法律法規(guī)進(jìn)行具體分析，分析了我國(guó)宗教信仰自由的內(nèi)容、特點(diǎn)和局限性，并且進(jìn)一步探討了這些特點(diǎn)和局限性的成因。第四部分探討了實(shí)現(xiàn)我國(guó)宗教信仰自由的基本人權(quán)過(guò)程中，憲法和其它法律建設(shè)的現(xiàn)實(shí)途徑。從法律上應(yīng)當(dāng)明確的五項(xiàng)原則。宗教法制建設(shè)的具體內(nèi)容和需要完善的方面。最后評(píng)論了關(guān)于我國(guó)學(xué)者對(duì)修改憲法第三十六條的建議內(nèi)容。由于宗教本身的復(fù)雜性，人們對(duì)于宗教和宗教信仰的認(rèn)識(shí)歷來(lái)是見(jiàn)仁見(jiàn)智，眾說(shuō)紛紜。本文不擬對(duì)宗教信仰自由作全方位的審視，僅從法律的角度，對(duì)作為公民一項(xiàng)基本權(quán)利的宗教信仰自由作一些研究，以便明晰有關(guān)問(wèn)題，從而為現(xiàn)階段我國(guó)建設(shè)和諧社會(huì)中宗教信仰自由法律建設(shè)提供理論和實(shí)踐的借鑒，為進(jìn)一步保護(hù)公民的這項(xiàng)基本權(quán)利稍盡綿力。關(guān)鍵詞宗教信仰自由公民基本權(quán)利宗教制度建設(shè)N作者吳牧指導(dǎo)老師楊海坤教授

簡(jiǎn)介：分類號(hào)學(xué)校代碼10542密級(jí)論中國(guó)宗教文化觀念對(duì)中國(guó)繪畫(huà)藝術(shù)中動(dòng)物形象的影響DISCUSSIONONTHEIMPACTOFTHECHINESEREILGIOUSCONCEPTSONANIMAIIMAGEINTHEARTOFCHLNESEPAINTING研究生姓名沈璐兒指導(dǎo)教師姓名、職稱塑至堡整撞湖南師范大學(xué)學(xué)位評(píng)定委員會(huì)辦公室二零一四年四月ABSTRACTTHEDEVELOPMENTOFHUMANBEINGSCANNOTDOWITHOUTANIMAL，ISNOTONLYINLIFE，ISALSOINCLUDEDINTHEARTTHEORIGINALOFTHEHUMANSATTITUDETOANIMALWITHADMIRATION，WORSHIPANDFEARMAKECONSTANTHUMANTOANIMALLEARNINGWITHTHEDEVELOPMENTOFHUMANARTHISTORYARTISTICEXPRESSIONOFANIMALHASADIVERSITYCHANGEINTHEDEVELOPMENT，HOWEVER，THEREASONSFORTHESECHANGES，CANNOTDOWITHOUTCHANGESINTHEDEVELOPMENTOFHUMANRELIGIOUSTHISINCLUDESTHERELIGIOUSVIEWSOFHUMANNATUREINTERACTIONSWITHANIMALIMAGESSHOWSTHERELIGIOUSVIEWOFHUMANNATUREHASBEENDISPLAYEDINRELIGIOUSPAINTINGS；BETWEENRELIGIOUSARTANDANIMALIMAGESHAVEAMUTUALREFLECTUNDERTHEBUDDHISM，TAOISMANDOTHERRELIGIOUS，ANIMALIMAGEINFLUENCEDBYRELIGIONSALSOHAVEDIFFERENTARTISTICEXPRESSIONATTHESAMETIME，THEANIMALARTIMAGEANDTHECONCEPTOFANIMAL，EACHNATIONHASDIFFERENTTREATMENTBUTTHEREASONALWAYSCANNOTDOWITHOUTRELIGIONANDCULTURETHESERELIGIOUSCULTUREALSOWILLHAVEACERTAININFLUENCEONTHEARTISTSOFTHECONCEPTOFANIMALCOGNITIONTHROUGHTHEINVESTIGATIONONTHECHINARELIGIOUSCULTURE，WILLCONTRIBUTETOTHEFURTHERDEVELOPMENTINTHEFIELDOFARTMOTIFFORANIMALITCANHELPPEOPLEINREALLIFEOFANIMALCONCEPTCONTINUESTOIMPROVE，ANDMOREAWAREOFTHEIMPORTANCEOFANIMALPROTECTION1II

簡(jiǎn)介：復(fù)旦大學(xué)碩士學(xué)位論文宗教利益集團(tuán)與美國(guó)外交政策姓名王珍申請(qǐng)學(xué)位級(jí)別碩士專業(yè)國(guó)際關(guān)系指導(dǎo)教師徐以驊2002512ABSTRACTRELIGIONINAMERICACHARACTERIZEDBYITSACTIVISTTENDENCYANDPLURALISTICNATURE，ISALLIMPORTANTFORCEINAMERICANLIFEANDCULTURERELIGION’SPOLITICALENGAGEMENTISACONTINUINGTHEMEOFTHEUSHISTORYRELIGIOUSINTERESTGROUP，REPRESENTINGTHEVIEWSOFMANYCHURCHGOERSANDRELIGIOUSBELIEVERS，ISANORGANIZEDEFFORTOFTHECHURCHINTHEPOLITICALPROCESSTRYINGTOINFLUENCETHEPUBLICPOLICYOFTHECOUNTRYTHISTHESISISANATTEMPTTOEXAMINE，BYUSINGTHETHEORIESOFDECISIONMAKINGPROCESSANDGROUPPOLITICS，THEUNIQUEROLEOFRELIGIOUSINTERESTGROUPINAMERICANFOREIGNPOLICYMAKINGITAIMSATPROVIDINGAGENERALVIEWOFTHEDYNAMICRELATIONSHIPBETWEENRELIGIONANDPOLITICSINAMERICA，WHILEINTRODUCINGANEWPERSPECTIVETOTHESTUDYOFUSFOREIGNPOLICYTHETHESISISCOMPOSEDOF6SECTIONSTHEFIRSTSECTIONDEFINESTHEPHENOMENONOF‘‘RELIGIOUSINTERESTGROUP”ANDTRIESTODEMONSTRATE，INATHEORETICALMANNERTHERELEVANCEOFRELIGIOUSINTERESTGROUPTOTHEARENAOFFOREIGNPOLICYTHESECONDSECTIONTRIESTOSETUPANANALYTICALFRAMEWORKEXPLAININGTHEINTERACTIONBETWEENINTERESTGROUPANDDECISIONMAKINGPROCESS，ANDTHEFOURVARIABLES一STRATEGICGOAL，ACCESS，TECHNIQUEANDTIMINGTHATDETERMINETHEEFFECTIVENESSOFTHEINTERESTGROUPINTHISPROCESSTHETHIRDSECTIONIDENTIFIESTHELINKAGEBETWEENRELIGIONANDFOREIGNPOLICYANDTHECHARACTERISTICSOFRELIGIOUSINTERESTGROUPS，WHICHALSOCONTRIBUTETOTHEIREFFECTIVENESSTHEFOURTHSECTION，BASEDUPONTHECASESTUDIESOFJEWISHLOBBYANDTHERELIGIOUSINTERESTGROUPSON“CHINAISSUE，’’FURTHEREVALUATESTHEEFFECTIVENESSOFCERTAINRELIGIOUSINTERESTGROUPSTHEFIFTHSECTIONILLUSTRATESTHELIMITATIONSOFRELIGIOUSINTERESTGROUPBYPOINTINGOUTTHEFACTTHATWHILETHEINFLUENCEOFAPARTICULARRELIGIOUSINTERESTGROUPMIGHTBESTRONGINCERTAINPOLICYAREAWHERETHEREISNOCOMPETINGFORCEATWORK，THEEFFECTIVENESSOFTHEGROUPSASAWHOLEISCONSTRAINEDBYTHEDILEMMAOFRELIGIOUSPOLITICALENGAGEMENT，THEDIVISIONSWITHINANINDIVIDUALGROUPANDAMONGTHEMSELVES，ANDTHENATUREOFPOLICYISSUETHELASTSECTIONCONCLUDESTHETHESISBYSUMMARIZINGTHEARGUMENTSOFTHETHESISANDEMPHASIZINGTHEIMPORTANCEOFSTUDYINGTHERELIGIOUSFACTORININTERNATIONALRELATIONSASWELLASINUSFOREIGNPOLICYKEYWORDSRELIGIOUSINTERESTGROUP；USFOREIGNPOLICY；EFFECTIVENESSOFINFLUENCECLASSIFICATIONCODED87120

簡(jiǎn)介：華東政法學(xué)院碩士學(xué)位論文憲政與宗教英國(guó)王權(quán)與教權(quán)之關(guān)系的歷史考察姓名程維申請(qǐng)學(xué)位級(jí)別碩士專業(yè)法律史指導(dǎo)教師何勤華李秀清20030412在國(guó)家統(tǒng)一的過(guò)程中王權(quán)不僅向著強(qiáng)大的方向發(fā)展而且受到原始習(xí)慣法律和教會(huì)的限制第二部分從諾曼征服寫(xiě)到大憲章的產(chǎn)生這是一段封建王權(quán)與基督教神權(quán)激烈沖突與相互妥協(xié)的過(guò)程諾曼征服后威廉一世采取一系列措施鞏固和加強(qiáng)封建王權(quán)在英格蘭的統(tǒng)治與此同時(shí)羅馬天主教神權(quán)經(jīng)教皇革命也加強(qiáng)了對(duì)英國(guó)的滲透和干預(yù)王權(quán)與教權(quán)發(fā)生激烈沖突但受共同根本利益的制約王權(quán)與神權(quán)之間的關(guān)系最終以政治聯(lián)合為主導(dǎo)誕生了英國(guó)最早的憲法性法律文件大憲章第三部分主要論述了都鐸王朝時(shí)期亨利八世出于政治經(jīng)濟(jì)法律等原因通過(guò)議會(huì)進(jìn)行宗教改革確立圣公會(huì)為英國(guó)國(guó)教使得英國(guó)王權(quán)脫離羅馬天主教教會(huì)國(guó)王成為英國(guó)最高宗教領(lǐng)袖亨利八世的宗教改革對(duì)英國(guó)以后憲政制度的發(fā)展產(chǎn)生了極大的影響議會(huì)權(quán)力也在這次宗教改革中得到提高確立了國(guó)王在議會(huì)中的最高主權(quán)原則第四部分討論的是斯圖亞特王朝時(shí)期由于天主教與新教國(guó)王與議會(huì)之間的矛盾不可調(diào)和爆發(fā)了1640年英國(guó)內(nèi)戰(zhàn)在經(jīng)歷了流血獨(dú)裁和復(fù)辟之后英國(guó)又重新回歸傳統(tǒng)封建貴族與新興資產(chǎn)階級(jí)相互妥協(xié)發(fā)動(dòng)光榮革命頒布一系列憲法性法律文件確立君主立憲制至此國(guó)王與教會(huì)兩種權(quán)力自產(chǎn)生時(shí)起就充滿斗爭(zhēng)但為了各自生存和發(fā)展又不得不相互妥協(xié)分分合合歷經(jīng)1000多年的風(fēng)風(fēng)雨雨走出了一條融合之路最先以非暴力的改良方式確立了君主立憲制奠定了近代史上英國(guó)先驅(qū)的地位最后筆者提出了兩個(gè)問(wèn)題對(duì)待宗教等意識(shí)形態(tài)如何達(dá)到斗爭(zhēng)與和諧的平衡如何看待對(duì)法律的信仰筆者希望從中可以獲得啟示引起共鳴以更從容的態(tài)度來(lái)面對(duì)中國(guó)法治建設(shè)中所面臨的意識(shí)形態(tài)問(wèn)題關(guān)鍵詞憲政封建王權(quán)基督教會(huì)宗教改革君主立憲制

簡(jiǎn)介：浙江師范大學(xué)碩士學(xué)位論文全球化背景下宗教事務(wù)管理方式探討浙江省義烏市個(gè)案研究姓名朱洪淼申請(qǐng)學(xué)位級(jí)別碩士專業(yè)公共管理政府管理指導(dǎo)教師張根福20090320ANEXPLORATORYSTUDYONTHEMANAGEⅣ匝NT0FREGILIOUSAFFAIRINTHECONTEXTOFGLOBALIZATION二一CASESTUDYOFYIⅥ廠UINZHE兒ANGPROVINCEABSTRACTINRECENTYEARS，WITHCONTINUOUSADVANCEOFGLOBALIZATION，THEECONOMIC，CULTURAL，ANDRELIGIOUSEXCHANGESBETWEENTHEINCREASINGLYFREQUENTUSEOFINTERNATIONALHOSTILEFORCESAGAINSTMYRELIGIOUSINFILTRATIONINCREASED，SOVEREIGNTYANDINDEPENDENCEOFOURCOUNTRYTODELIGIOUSPRINCIPLESTAUGHTBYTHEIMPACTOFTRADITIONALMANAGEMENTMETHODSOFRELIGIOUSAFFAIRSISFACINGASERIOUSCHALLENGEALTHOUGHTHEACADEMICCOMMUNITYINRECENTYEARSABOUTTHECONTEXTOFGLOBALIZATION，RELIGIOUSSTUDYTHEGROWINGPROBLEM，BUTMOSTOFTHEMREMAININTHEGLOBALIZATIONONTHEWORLD’SRELIGIONSANDRELIGIOUSIMPACTOF0111“COUNTRYONANDMANAGEMENTOFRELIGIOUSAFFAIRSTHEQUESTIONOFHOWTOADAPTTOTHECHALLENGESOFGLOBALIZATIONRESEARCHLESS0111“COUNTRYTHEMANAGEMENTOFRELIGIOUSAFFAIRSINGENERALORINAMOREPASSIVESTATUSZHEJIANGYIWUCITYFORITSWORLDCOMMERCEFEATURES，INADAPTINGTOTHECHALLENGESOFGLOBALIZATIONTOIMPROVETHEMANAGEMENTOFRELIGIOUSAFFAIRSONALOTOFUSEFULEXPLORATIONS，ANDACCUMULATEDSOMESUCCESSFULEXPERIENCE，ISALSOFACINGLOTOFDIFFICULTIESANDPROBLEMS，ISTOEXPLORETHECONTEXTOFGLOBALIZATIONWAYSTOIMPROVETHEMANAGEMENTOFRELIGIOUSAFFAIRSMEASURESATYPICALCASETHEARCHITECTUREOFTHISTHESISISDIVIDEDINTOTHREECHAPTERSCHAPTERIBRIEFLYEXPLAINEDTHEBACKGROUNDOFGLOBALIZATIONAREUNDERWAYTOSTRENGTHENTHEMANAGEMENTOFRELIGIOUSAFFAIRSRESEARCH，ASWELLASTHEIMPORTANCEOFDOMESTICANDINTERNATIONALRESEARCHONTHISISSUE；CHAPTERTHREEISACOMPREHENSIVEANALYSISOFCHINASTRADITIONALWAYOFMANAGEMENTOFRELIGIOUSAFFAIRSCHARACTERISTICS；CHAPTERIIIISBASEDONYIWUCITYZHEJIANGPROVINCEASANEXAMPLE，THEANALYSISOFTHECONTEXTOFGLOBALIZATIONTHEEMERGENCEOFNEWRELIGIOUSSITUATIONII

簡(jiǎn)介：771752橇旦大學(xué)學(xué)校代碼10246學(xué)號(hào)02202／005碩士學(xué)位論文宗教改革與自然法觀念的轉(zhuǎn)變?cè)合邓▽W(xué)院專姓業(yè)名法理學(xué)林燕梅指導(dǎo)教師張光杰副教授完成日期2005年4月27日ABSTRACTVIEWINGTHEREFORMATIONASATURNINGPOINT．THISSTUDYANALYZEDTHECONCEPTUALCHANGEINTHENATURALLAWBEFOREANDAFTERTHISPERIODOFTIMEINTHECOURSEOFITSLONGHISTORY．THEINFLUENCEOFREFORMATIONONSUCHCHANGEWASALSOEXAMINED．TRYINGTOACCESSTOTHESEISSUESFROMTHEHISTORICALANGLE，ISELECTEDTHEWORKSOFTHEMOSTPROMINENTNATURALLAWTHINKERSANDTHEREFORMERSFORANALYSISBOTHINTHEAGEOFMEDIEVALSCHOLASTICISMANDINTHEAGEOFINDIVIDUALISMANDRATIONALISM，INCLUDINGST．THOMASAQUINAS，THOMASHOBBS，JOHNLOCK，MARTINLUTHERANDJOHNCALVIN．THECHARACTERISTICOFTHISAPPROACHISTOFOCUSONTHEDIFFERENTPATTERNSOFTHOUGHTANDTHEVIEWSOFVALUEWHERETHEVARIOUSFORMSOFNATURALLAWDOCTRINESARISE，THATMEANSTOANALYZETHESTARTINGPOINT，THEBASICMATERIALSANDTHEAPPROACHESOFTHETHEORYWHICHSHAPETHEMEANINGOFNATURALLAW．THEREFORMATIONISTHENEWANGLETOUNDERSTANDTHECONCEPTUALCHANGEINTHENATURALLAW．THERENAISSANCE，REFORMATIONANDTHEREVIVALOFROMANLAWARETHETHREE?R’EVENTSBUILDINGUPANDSHAPINGTHEFRANAEOFMODEMTHINKING．FOUROFTHEREFORMATIONMOTTOSSOLASCFIPTUIAONLYBYTHESCRIPTURE，SOLAGRATIAORGYBYGRACEOFGOD，SOLAFIBEONLYTHROUGHFAITHANDTHESOVEREIGNTYOFGODWERECAREFULLYEXAMINEDTOSEEHOWTHEREFORMATIONTHEOLOGYCHALLENGEDTHESCHOLASTICISMINTHELATEMIDDLEAGEANDHADTHEIMPACTS011THEPHILOSOPHYOFTHENEWAGEOFREASON．THESTUDYSHOWSTHAT1THEREISTHEGLARINGDISPARITYOFTHENOTIONOFNATURALLAWINBETWEENTHEAGEOFMEDIEVALSCHOLASTICISMANDTHEAGEOFINDIVIDUALISMANDRATIONALISMTHETHOMISTICVIEWOFNATURALLAWWASTHEOBJECTIVEGROUNDINGOFETHICALSTANDARDS，WHICHWASHELDTOBEASSOCIATEDWITHTILEETEMALLAWOFGOD，WHILETHENATURALLAWDOCTRINETHATDATESFROMTHEEIGHTEENTHCENTURYWASAGENERALSECULARIZEDDOCTRINEWHICHEMPHASIZEDINDIVIDUAL’SNATURALRIGHTS；21THESHIFTOFEMPHASISFROMNATURALLAWTONATURALFIGHTWAGCAUSEDBYTHEDIFFERENTSTARTINGPOINT，BASICMATERIALSANDAPPROACHESOFTHESETWONATURALLAWDOCTRINES；3THEREFORMATIONDIDPLAYAROLEINCHANGINGTHEFORMSANDMEANINGSOFNATURALLAWTHROUGHITSNEWUNDERSTANDINGOFTHERELATIONSHIPBETWEENGODANDHUMANBEING，REASONANDREVELATIONANDALLEGINGTHEVALUEOFLIBERTYANDHUMANRIGHTS．KEYWORDSNATURALLAW,NATURALRIGHTS，REFORMATION，REASONCATEGORYNUMBERD900592

簡(jiǎn)介：學(xué)學(xué)密THEPUZZLESANDLEADWAYRESEARCHOFTHERELIGIOUSBELIEFOFCOLLEGESTUDENTSBYSUISHASHAATHESISSUBMITTEDINPARTIALSATISFACTIONOFTHEREQUIREMENTSFORTHEDEGREEOFMASTEROFLAWDISCIPLINEOFIDEOLOGICALANDPOLITICALEDUCATIONLNCHANGSHAUNIVERSITYOFSCIENCETECHNOLOGYSUPERVISORPROFESSORZHANGCHENG’ANMAY，2011

簡(jiǎn)介：東北師范大學(xué)碩士學(xué)位論文現(xiàn)代法國(guó)宗教多元化初探姓名郭玉山申請(qǐng)學(xué)位級(jí)別碩士專業(yè)世界史指導(dǎo)教師董小川20070501ABSTRACTREGARDINGTHEISSUEOFPOLITICSFRANCEALWAYSISTHECOUNTYWHICHPOLITICSISFIRST；REGARDINGTHEISSUEOFHISTORYOFRELIGIONFRANCEISTHECOUNTYTHATCATHOLICITYHOLDSTHERULERSHIPFORALONGTIME．INTHISSITUATIONPOLITICSWASKEPTCLOSELYCONNECTIONWITHRELIGIONINFRANCE，WEATEIMPELLEDTORECOGNIZETHEQUESTIONSOFRELIGIONINFRANCESHOULDBESTARTEDWITHHISTORYANDPOLITICS，BEINGANALYZEDFROMRELATIONSHIPBETWEENPOLITICSANDRELIGION．MODEMFRANCEISATYPICALANDMULTIRELIGIOUSBELIEFCOUNTY,AMONGWHICHCATHOLICITYHOLDSOVERWHELMINGSUPERIORITY．FORCITIZENSINFRANCEAMONGWHICH79％BELIEVEINCATHOLICITY,THESECONDRELIGIONISISLAM，THEREARE2000，000PERSONSOFISLAMITEINMODEMFRANCETHEABOVEPERSONSOWNFRANCENATIONALITY，AMONGWHICH750，000PERSONSARECONCENTRATEDINPARIS．NEXTITSHOULDBESOMEPERIPHERALRELIGIONSSUCHASPROTESTANT，THEEASTEMCHURCH，ISLAMANDJUDISM．THEMULTIVARIATECHARACTERISTICSOFFRANCERELIGIONSALEPOLITICREVOLUTIONCONNECTEDCLOSELYWITHRELIGIOUSBELIEF；NATIONIDENTITYINTEGRATINGWITHRELIGIONIDENTITYWITHOUTCUTTINGAPART；MULTIPLERELIGIONRUNNINGNECKANDNECKWITHSECULARIZATION；RELIGIOUSDENOMINATIONSBEINGDEPENDINGONPOLKICPARTIESFOREACHOTHER；THEOVERSEAIMMIGRANTSSUPPLEMENTINGEACHOTHERTOMULTIPLERELIGIONS．KEYWORDSFRANCE；RELIGION；PLURALISMII