簡介：貴州師范大學(xué)碩士學(xué)位論文禪宗教育心理思想特色及其現(xiàn)代意義姓名胡秀紅申請(qǐng)學(xué)位級(jí)別碩士專業(yè)基礎(chǔ)心理學(xué)指導(dǎo)教師王洪禮20090405貴州師范大學(xué)碩上學(xué)位論文ABSTRACTZENBUDDHISMISTHEPRODUCTOFTHESINICIZATIONOFBUDDHISMWITHTYPICALCHINESECHARACTERISTICS．THEMAXIMOFZENCOMPOSEDOFSIXTEENCHARACTERS’ZENBUDDHISMISNOTRECORDEDWITHWRITTENWORDS．THETEACHINGMETHOD，WHICHCOMESTOTHEPOINTIMMEDIATELY，C￡LRLNOTBEIMPARTEDTOOTHERS．ONEWHOSEESHISOWNNATURECANBECOMEBUDDHA”，MAKESZENBUDDHISMUNIQUEANDTHOUGHTPROVOKING．THETHESISISDIVIDEDINTOSIXPARTSONTHECHARACTERISTICSOFTHEEDUCATIONALIDEAOFZENBUDDHISMASWELLASITSMODERNSENSE．PARTONEOFTHETHESISINTRODUCESTHEREASONSAND1ITERATUREREVIEWOFTHERESEARCH．PARTTWOINTRODUCESTHETHEORETICALFOUNDATIONFOREDUCATIONALPSYCHOLOGYOFZENBUDDHISMFROMTHEPERSPECTIVEOFPHILOSOPHY．THEBASICMEANINGOFZENISTHEFOCUSOFTHEINTRODUCTION．∥INWARDNESSTHEORY”ISTHETHEORETICALBASISFORMEDITATIONMETHODS．THEMEANSOFPRACTICINGMEDITATIONIS‘INTROSPECTIVEVIEWOFTHEHEART4．THEREARETHREEKEYPOINTSFORSELFCULTIVATION．THATIS，”PURITY，ANIMITTA，IMPERMANENCEPARTTHREETAKES“THETINOXHERDINGPICTURES’FOREXAMPLE7

簡介：廈門大學(xué)碩士學(xué)位論文科學(xué)與宗教的關(guān)系形成條件及意義姓名黃智勇申請(qǐng)學(xué)位級(jí)別碩士專業(yè)科學(xué)技術(shù)哲學(xué)指導(dǎo)教師曹志平20080501ABSTRACTTHERELATIONSHIPBETWEENSCIENCEANDRELIGIONISAMATTEROFLONGTERMCONCERN1NTHEACAIDI；RNICSOFHISTORY．THEREAREDIFFERENTUNDERSTANDINGSOFTHERELATIONSHIPINACAD鋤IA跚CHAUSCTHECONFLICTTHEORY’，“THESEPARATIONTHEORY’，AND‘THEDIALOGUETHEORY，．HOWEVER,THEYHAVESOMECHARACTERISTICSINCOMMON,FROMWHICHWEDOKNOWⅡLATSCI吼CEISRELATEDTORELIGION．BASEDONTHEPRINCIPLEOFTHEUNITYOFLOGIC鋤DHISTORY，WEDISCUSSTHECONDITIONSTHATFORMTHERELATIONSHIPOFSCIENCEANDRDIGION．FURTHERMORE，THOSECONDITIONSARESUPPOSEDTOBEPROVEDBYTHECOMBINATIONOFLOGICALANDHISTORICALANALYSIS．ABOVEALL，WEWILLFURTHERONTHESIGNI6C鋤TMEANINGOFTHERELATIONSHIPBETWEENSCIENCEANDRELIGIONHEREISTHECONTEXTCHAPTERONECOMMENTSBRIEFLY011PEOPLE’SUNDERSTANDINGSOFTHERELATIONSHIPB咖EENSCIEILCEANDRELIGION，SUCHASTHEPERSPECTIVESOFCONFLICT，SEPARATIONANDDIALOGUE．ANDANALYZESTHECOMMONCHARACTERISTICSSHAREDBYTHOSEPERSPECTIVESPEOPLEHAYEONE．SIDEDANDSIMPLIFIEDUNDERSTANDINGSOFTHERELATIONSHIPBET、L，EENSCIENCEAMDRELIGION；THEWAYSOFTHINKINGCONCERNINGTHEUNDERSTANDINGOFTHERELATIONSLLIPALEOFDUALISM；ACCORDINGTOTHOSEUNDERSTANDINGS，THEREISNORELATIONSHIPOFSUBORDINATIONBETWEENSCIENCEANDRELIGION．CHAPTERTWOANALYZESTHECONDITIONSTHATFORMTHERELATIONSHIPBETWEENSCLALCEANDRELIGION．RISKNOWNTOALLTHATSCIENCEANDRELIGIONARERELATED,CONDITIONSMATCO枷BUTETOTHERELATIONSHIP．THETHESISMAKESLOGICALANDHISTORICALANALYSISONTHECONDITIONS．LOGICALCONDITIONSAREASFOLLOWSBOTHSCIENCEANDRELIGIONAREINDEPENDENTCULTURALSYSTEMS；SCIENCEANDRELIGIONHAVECONLMONOBJECTS；SCLALCEANDRCLI西ONAREDIFFERENTWAYSOFTHINKINGANDCOGNITIVEMETHODSINEXPLAININGAND翻．ASPINGTHEWORLD．HISTORICALCONDITIONSINVOLVETHEFOLLOWINGRELIGIONISTHERULINGID。OLOGY；RELIGIONDEMONSTRATESTHEOLOGYBYADOPTINGNATURALKNOWLEDGE；SCAELLCEISINDEPENDENTSOCIALORGANIZATIONALSYSTEMANDCULTURALPHENOMENON；NEWSCIENTIFICMEORI器躺CONTRADICTORYTONATURALKNOWLEDGETHATSERVES弱THEDEMONSTRATIONOFRCLI西0USTHEOLOGY．ACCORDINGTOTHEPRINCIPLEOFINTEGRATINGLOGICWITHHISTORY,LOGICALANALYSISANDHISTORICALANALYSISONTHEFORMINGOFRELATIONSHIPBETWEENSCIENCEANDRELIGIONAREACTUALLYINCONSISTENCEWITHEACHOTHER．Ⅱ

簡介：黑龍江大學(xué)碩士學(xué)位論文社會(huì)失范的宗教倫理關(guān)照萊因霍爾德尼布爾基督教倫理現(xiàn)實(shí)主義思想研究姓名謝榮謙申請(qǐng)學(xué)位級(jí)別碩士專業(yè)宗教學(xué)指導(dǎo)教師陳樹林20090428黑龍江大學(xué)碩士學(xué)位論文ABSTRACTREINHOLDNIEBUHR18921971WASONEOFTHEOUTSTANDINGREPRESENTATIVESONAMERICANCHRISTIANITYREALISMANDONEOFTHEMOSTRENOWNEDTHEOLOGIANS，THINKERSANDPOLITICALACTIVISTSINTHE20THCENTURYOFTHEUS，WHOSETHEORETICALCONTRIBUTIONANDSOCIALACTIVITIESEXERTEDIMPORTANTINFLUENCEONAMERICANSOCIETYANDTHEWESTERNWORLDATMATTIME．TAKINGTHETIMESCRISISTHATNIEBUHREXPERIENCEDASTHEBACKGROUND,THISPAPERSTARTSFROMTHEPERSPECTIVEOFCULTURALPHILOSOPHY,DISCUSSESTHEMAJORCONTENTSANDCHARACTERISTICSOFCHRISTIANITYREALISTICTHEORYINNIEBUHR’STHOUGHT,ANDFULTHERPROBESINTOTHEREALISTICFACTORSINHISTHOUGHT．TAKINGTHEDISCUSSIONOFCHRISTIANITYASTHEPREMISE，THEPAPERCONSTANTLYSEEKSNIEBUHR’SSOLUTIONSTOTHEISSUESATTHATTIME．ITISANIMPORTANTCHARACTERISTICOFNIEBUHR’STHOUGHTTHATHEBASESHISATTENTIONTOREALISTICSOCIALISSUESANDPOLITICALSITUATIONONCHRISTIANITY．STRESSINGONTHISCHARACTERISTIC，THEPAPERDEEPENSITSDISCUSSIONSOASTOGETINSPIRATIONOFREALISTICISSUES．THEBEGINNINGPARTOFTHEPAPERBRIEFLYINTRODUCESTHERESEARCHONNIEBUHR’STHOUGHTINCHINESEACADEMICAREA,ANDEXPLICITLYPOINTSOUTTHATTHESOCIALANOMIESREFLECTTHECULTURALCRISISFROMSOCIALFACET．AFTERABRIEFINTRODUCTIONTONIEBUHR,THECHARACTERISTICSMANIFESTEDINHISTHEORYAREGENERALIZED，ANDTHENTHEORETICALSUBJECTSINNIEBUHR’STHOUGHTARETEASEDOUT．STARTINGFROMTHECHARACTERISTICSOFCHRISTIANITYETHICSREALISTICTHEORY,THEPAPERELABORATESNIEBUHR’SVIEWSONHUMANNATURE，ETHICSANDHISTORYASWELLASHISDEMOCRATICANDPOLITICALTHOUGHTRESPECTIVELYSOASTOHAVEACOMPREHENSIVEUNDERSTANDING．FINALLY,HISTHOUGHTISGENERALLYEVALUATED,FROMWHICHWEFINDPROBLEMSANDGETINSPIRATION．REINHOLDNIEBUHR’STHOUGHTFULLYREFLECTSTHEGREATCHANGEOFTHETIME，WHICHISANEVITABLEOUTCOMEATTHATTIMEUNDERTILEHISTORICALSITUATION．BUTWESHOULDALSONOTETHAT

簡介：河南師范大學(xué)碩士學(xué)位論文科學(xué)與宗教的關(guān)系新探姓名楊芬申請(qǐng)學(xué)位級(jí)別碩士專業(yè)科學(xué)技術(shù)哲學(xué)指導(dǎo)教師金俊岐20090401ABSTRACTTHEHUMANHISTORYISNOTONLYTHERELIGIOUSHISTORY,BUTALSOTHESCIENTIFICHISTORY．THETOPICOFSCIENCEANDTHERELIGIONINWHICHSTUDYTHEWESTERNCULTUREANDHISMFICALCANNOTAVOID,THEIRRELATIONSHIPALWAYSDRAWACADEMICCIRCLE’SATTENTION．CONTEMPORARYBRITAINRENOWNEDHISTORIANARNOLDTOYNBEECOMPAREDTOSCIENCEANDTHERELIGION,HISANALYSISMAINLYCOMESFROMTHECULTURALSCIENCESIGNIFICANCE，ANDHEANALYZESTHESCIENCEANDTHERELIGIOUSRELATIONSHIPFROMTHECULTURALANGLE．ATTHESAMETIME，THESCIENCEANDTHERELIGIOUSRELATIONSHIPISALSOTHESUBJECTMATTERWHICHTHESCIENTISTANDTHETHEOLOGIANASWELLASTHEPHILOSOPHERPAYSATTENTIONTOGETHER,INRESEARCHPROCESS，PEOPLEDISCOVEREDTHATTHESCIENCEANDTHERELIGIOUSRELATIONSHIPUNCEASINGLYALSOCHANGINGALONGWITHTHEHISTORICALDEVELOPMENT．BEFORETHE16THCENTURY,THERELIGIONANDTHESUPERSTITIONOCCUPIEDTHEDOMINANTPOSITIONINTHEHUMANITYIDEOLOGY,GENERALLYSPEAKINGTHERELIGIONISRESTRICTINGTHESCIENCEPROGRESSANDTHEDEVELOPMENT,ESPECIALLYINTHEMIDDLEAGES，THERELIGIONCREATEDTHEVERYMAJORINJURYTOTHESCIENCEASWELLASTHESCIENTIST．CAREFULLYEXAMINEDTOTHE17THCENTURYSECCLESIASTICALHISTORYANDTHESCIENCEHISTORY,WEDISCOVEREDTOACERTAINEXTENT,THERELIGIONSTARTEDINCERTAINSIGNIFICANCEIMPETUSANDTHEPROMOTERACTIONTOTHEMODEMSCIENCE；FORINSTANCELOOKINGFROMTWOENTIRELYDIFFERENTANGLESWHICHTHETHEOLOGYMETHODANDTHESCIENTIFICMETHOD,THETHEOLOGYANDTHENATURALRELATIONSHIPTRANSFORMEDFROMCONTRADICTORYINTHEPROCESSGRADUALLYTOPROMOTEDEACHOTHER,WHICHTHEMODEMSCIENCEGOESFORWARDTOBECONSOLIDATEDMUTUALLY；THE18THCENTURY’SNUMEROUSSCIENCEDISCOVEREDTHATHASNOTHADTHEMAJORIMPACTINTHEPHILOSOPHYANDTHETHEOLOGY,THISSTAGEISHUMANITY。SRATIONALTRANSITIONALSTAGE，BUTTHESESCIENCEDISCOVEREDTHATTHESCIENCEANDTHERELIGIOUSDEVELOPMENTPLAYEDCERTAINPROMOTERACTION；THE19THCENTURYSCIENCEANDRELIGIOUSIDEASMUTUALINFLUENCEWASCOMPLEX,THESCIENTIFICPROGRESSHASHADTHEEXTREMELYPROFOUNDINFLUENCETOTHEHUMANTHOUGHTTHATALSOCONSTITUTEDTHEHUMANITYTOKNOWONEINHISTORYSIGNIFICANTREVOLUTIONS．FORINSTANCE，DARWINSTHEORYOFEVOLUTIONHASCHALLENGETHEIDEATHATTHEWORLDWASDESIGNED,TOPERSONSDIGNITY’STHREAT,TO”HOLYBIBLE”AUTHORITY’SQUESTION,ANDHASCONTAINEDONEINSPECTIONNATURALHISTORYBRANDNEWMETHOD；THE20THCENTURYWASASCIENTIFICPROGRESSCRUCIALSTAGE，PARTICULARLYOCCURREDINTHEPHYSICSDOMAINREVOLUTION,HASHADTHEIMPORTANTINFLUENCETOTHESCIENCEDEVELOPMENT．TAKEEINSTEINSSCIENCEEXPLORATIONIII

簡介：復(fù)旦大學(xué)碩士學(xué)位論文神的隕落與人的發(fā)現(xiàn)費(fèi)爾巴哈的人本學(xué)宗教闡釋及其影響姓名童力軍申請(qǐng)學(xué)位級(jí)別碩士專業(yè)宗教學(xué)指導(dǎo)教師王雷泉張慶熊20030521ABSTRACTTHETHESISMAINLYDISCUSSESFEUERBACH’SINTERPRETATIONOFRELIGIONANDITSINFLUENCEOILNLODERNWESTERNTHOUGHT，LLISAFITHROPOMOL’PHISNL，WHICHDIFFERSFIORN濃ETRMITIOILALAPPROACH{TTHENATUREOFTHEHTLLLLALLBEING，ISTHEBASISFOL’HISRELIGIOUSINTERPL‘ELATION．1FEDEEMSTILEPERSONASASEITSHOIISBEINGWITHTLLEFACULTIESOFTILEFLESH，RATHERTHANASASPI,ITUALENTITY，ANDAFFIRLNSTHATTHEHUNLALTBEINGHASSUCHKINDOFEXISTENCEASCALLTHINK、LOVEANDWILL．BESIDESREASONTHEHUNLANPO‘SOILHASWILLANDLOVEASCOMPONENTPARTS．MO,‘EIMPORTANTLYINREALITYAPERSONISTHEUNIFICATIONOFHUMANLOVEDESPITETHENUNLER01．1SDIFFERENCESBETWEEN“I’’AND“THOU”．FEUERBACHATTLIBUTESTILEOL‘IGINOFRELIGIONTOLLUNLALLNLENLALI白CTORSSUCHASDEPENDENTFEELINGSANDWISHES，INAWORD，TOHUNLAN’SEGOISM．TNHISOPINION、LELIGIONITSELFISTHEOBIECTOFHUNLANTHTLLIDNG，THEEMBODIMENTOFHULNALLNATUL’E．WITHOUTTHISKINDOFRELIGIOUSACTIVITY，HUNLANBEINGSWOULD}TAVENOWAYIONLALTIFESTTHEITNATTLRE．’FHETHEOLOGYOFRCLIGIONTICITIESTHISKINDOFLLTNLA11NATUREASGODANDTHERE稻RECONLPELSLITLNLANBEINGSTOPAYHOMAGE{}IT。BUTHUMANBEINGSREALIZETHATTHISGODISONLYTHEALIENATIONANDTHEDISTORTEDREFLECTIONOFHUNLANNATURE。THEYMUSTRETTLL‘NTHENATTLL’ETOTHEMSELVESANDFINDTHENATUREOFTHEMSELVESAGAIN。FEUERBACHC1．ITICIZESTRADITIONALTHEOLOGYANDDIALECTICALPHILOSOPTLY。INSONICSEILSE，ITCANBESAIDTHATHEOVERTURNSTHESEKINDSOFTHEOLOGYANDPHIIOSOPHYANDLEADSUSINTILEDIRECTIONOFHUMALLISILLANDTHUSGREATLYINFLUENCESNLODEMIDEOLOGICALTRENDS．INMODERNTHOUGHT，WHILENIETZSCHECONTINUOUSLYADOPTSFEUERBACH’SHUMANISMANDPUSHESITFORWARD，KARLBARTHBOLDLYCHALLENGESHISDOCTRINEOFHUMANISMANDMARTINBUBERINHERITSHISTHOUGHTOFDIALOGUEBETWEENTHE“L”ANDTHE聃。。FHOU“．

簡介：華中師范大學(xué)碩士學(xué)位論文福清宗教文化研究姓名黃信德申請(qǐng)學(xué)位級(jí)別碩士專業(yè)農(nóng)村與區(qū)域發(fā)展農(nóng)村文化指導(dǎo)教師劉旭平201210ABSTRACTFROMTHEEXISTINGDEVELOPMENT，讎VICISSITUDESOFTHECOUNTY’SRELIGIONDURINGVARIOUSPERIODS，THEPAPERWANTTOANALYZEHOWAND‘WHYTHELOCALRELIGIONSDEVELOPSOFASTANDTHEEXSITINGPROBLEMSOFTHOSEDIFFERENTRELIGIONS，ANDTHENTOFINDOUTTHESCIENTIFICCOUNTERMEASURESTOGUIDERELIGIONSTOADAPTTOSOCIALISTSOCIETY，SOASTOPROMOTESOCIALISTSPIRITUALCIVILIZATIONANDMATERIALCIVILIZATIONCONSTRUCTION．FOCUSINGLONTHEGENERALSITUATIONOFFUQINGSRELIGION，F(xiàn)ROMDIFFERENTPERSPECTIVEINRELIGION，HISTORYANDSOCIOLOGY，WCTOOK．THEMETHODSOFINTERVIEWANDFIELD。RESEARCHTOREACHTHEEFFECTIVECOUNTERMEASURESINORDERTOPROVIDEUSEFULREFERENCESFORTHECONSTRUCTIONOFASOCIALISTHARMONIOUSSOCIETY．I11LISPAPERISCOMPOSEDBYTHESUMMARY，TEXTANDTHECONCLUSION碭口SUMMARYEXPLAINSTHEPURPOSEOFWRITING．11LETEXTISDIVIDEDINTOTHREEPARTS．THEFIRSTPARTINTRODUCESFUQINGCITYGENERALLY，BECAUSELOCALCULTUREALWAYSHASCOLSETIESWITHMELOCALSOCIALCIRCUMSTANCE，RELIGIONISNOEXCEPTION．THESECONDPARTINTRODUCESTHEHISTORYAND‰PRESENTSITUATIONOFFUQING’SRELIGIONS，WHICHHAVELONGHISTORY,FLOURISHINGSINCEWEFOLLOWEDTHEPOLICYOFREFORMANDOPENING．一一ANDTHELASTPARTMAINLYDISCUSS曲EEXISITINGPROBLEMS,CAUSESANDEFFECTSOFFUQINGRELIGIOUSDEVELOPMENT．FROMTHEOV{RAILVIEW，THEPOSITVEEFFECTANDT11ENEGATIVEINFLUENCEOFTHERELIGIONSDOCOEXIST．ONTHEONEHAND，THERELIGIONSENRICH豳ERESIDENTSSPIRITUALLIFEANDPROMOTETHESTABILITYANDHARMONYOFTHESOCIETY，TOSOMEEXTEND，WHICHHAVESOMEPOSITIVEIMPACTS．ONMEOTHERHAND。THERELIGIONSALSOEXISTSOMEPROBLEMS，SUCHASSOMECULTSINSTEAADOFTHEBUDDHISMANDTAOISMGRADUALLY，WHICH．MAKESTHELOCALRESIDENTSLOSINGFAITHANDTHENBRINGTHECHAOSOFTHESOCIETY．T11ECONCLUSIONDISCUSSESHOWTOSOLVETHEPROBLEMSOFFUQING’SRELIGIONS．THEWRITERSUGGESGWESHOULDKE印CREATIVETHINKING，ACTIVELYLOOKINGFORCONJUNCTIONPOINTSOFLOCALREALITYANDTHERELIGIOUSDEVELOPMENT,BANNINGCULTSANDACTIVELYGUIDINGTHERELIGIONSANDMAKETHEMCOORDINATIONWITHTHELOCALSOCIETY．SO，HEALTHYDIRECTIONGUIDEANDENHANCEDSOCIALSERVICEFUNCTIONOFTHERELIGIONSWILLSTRENGTHENTHEMATERIALCIVILIZATIONANDSPIRITUALCIVILIZATIONCONSTRUCTIONOFTHELOCALSOCIETY，ANDTHENTOCOMPLETELYERADICATECULTSDEVELOPMENT．KEYWORDSFUQING；RELIGION；DEVELOPMENT；PRESENTSITUATION；REASON；COUNTERMEASURESII

簡介：山西大學(xué)碩士學(xué)位論文社會(huì)轉(zhuǎn)型時(shí)期山西宗教發(fā)展現(xiàn)狀及對(duì)策分析姓名李敏申請(qǐng)學(xué)位級(jí)別碩士專業(yè)馬克思主義理論與思想政治教育指導(dǎo)教師梁麗萍20070601教發(fā)展提出了對(duì)策與建議。關(guān)鍵詞社會(huì)轉(zhuǎn)型；宗教；和諧社會(huì)

簡介：南京師范大學(xué)碩士學(xué)位論文禪宗教育思想及其現(xiàn)代意蘊(yùn)姓名王宜鵬申請(qǐng)學(xué)位級(jí)別碩士專業(yè)教育學(xué)原理指導(dǎo)教師馮建軍20070518摘要印度僧人達(dá)摩東渡來華，帶來了印度傳統(tǒng)的禪法。中經(jīng)慧可、弘忍等人的不斷改造，禪宗于慧能時(shí)正式形成?？梢哉f，禪宗是中國化佛教中最具代表性的宗派。禪宗于中唐以后得到了廣泛傳播，對(duì)中華文化產(chǎn)生了深遠(yuǎn)的影響。建立在其獨(dú)特的認(rèn)識(shí)論、語言觀和身心理論的基礎(chǔ)之上，禪宗提出了自己一整套教育思想。它強(qiáng)調(diào)學(xué)僧應(yīng)發(fā)揚(yáng)“自立自度”的主體性精神，反對(duì)用“理性知識(shí)”取代“生命知識(shí)”，強(qiáng)調(diào)生命關(guān)懷，強(qiáng)調(diào)學(xué)僧的個(gè)性差異，強(qiáng)調(diào)在勞動(dòng)和生活場景中點(diǎn)化學(xué)僧，堅(jiān)持“不說破”的原則，采取“繞路說禪”的教學(xué)方法。在教育倫理上，它強(qiáng)調(diào)教育平等、師生平等，并且提出了獨(dú)特的教育仁慈觀。所有這些，都與中國以儒家為代表的主流教育思想迥然有別。禪宗教育對(duì)“知識(shí)人”的批判，對(duì)個(gè)性化的強(qiáng)調(diào)，對(duì)懷疑精神的鼓勵(lì)，對(duì)創(chuàng)造性的呼喚，以及其在生活中踐行的精神，對(duì)于我國當(dāng)前教育均具極其重要的意義。關(guān)鍵詞禪宗；慧能；教育思想現(xiàn)代意蘊(yùn)

簡介：中圖分類號(hào)中圖分類號(hào)G6136單位代碼單位代碼10231學(xué)號(hào)號(hào)42009459神秘與世俗神秘與世俗湖湘地區(qū)湖湘地區(qū)明清明清民間民間宗教繪畫宗教繪畫研究研究學(xué)科專業(yè)美術(shù)學(xué)研究方向工筆重彩人物技法與理論研究作者姓名劉興國指導(dǎo)教師宮建華教授哈爾濱師范大學(xué)二〇一二年六月ATHESISSUBMITTEDFORTHEDEGREEOFMASTERMYSTERIOUSANDSECULARHUXIANGAREAFOLKRELIGIONINMINGANDQINGDYNASTIESPAINTINGRESEARCHCANDIDATELIUXINGGUOSUPERVISORGONGJIANHUAPROFESSORSPECIALITYFINEARTDATEOFDEFENCEJUNE,2012DEGREECONFERRINGINSTITUTIONHARBINNORMALUNIVERSITY

簡介：浙江大學(xué)人文學(xué)院博士學(xué)位論文神人之際索洛維約夫宗教哲學(xué)研究姓名孫雄申請(qǐng)學(xué)位級(jí)別博士專業(yè)西方哲學(xué)指導(dǎo)教師楊大春20071001中文摘要俄羅斯宗教哲學(xué)是俄羅斯哲學(xué)中最具獨(dú)創(chuàng)性和民族特色的，是俄羅斯哲學(xué)對(duì)世界哲學(xué)的重要貢獻(xiàn)，也是我們理解俄羅斯民族的精神世界的鑰匙。而俄羅斯宗教哲學(xué)的最杰出代表無疑就是索洛維約夫。因此，想要深入地理解俄羅斯哲學(xué)，理解俄羅斯文化及俄羅斯民族精神，索洛維約夫的宗教哲學(xué)是無法繞過的。索洛維約夫的宗教哲學(xué)是在東正教的土壤中產(chǎn)生和發(fā)展的，其整個(gè)哲學(xué)體系帶有濃厚的東正教色彩。但它又是時(shí)代的產(chǎn)物，反映了俄羅斯現(xiàn)代化過程中的文化困境。索洛維約夫宗教哲學(xué)的思想來源主要有三個(gè)方面，即西方哲學(xué)傳統(tǒng)、作為其思想先驅(qū)的俄羅斯哲學(xué)傳統(tǒng)和宗教神秘主義傳統(tǒng)。對(duì)西方近代哲學(xué)的反思和批判是索洛維約夫宗教哲學(xué)的邏輯起點(diǎn)。索洛維約夫通過對(duì)中世紀(jì)以來的西方哲學(xué)的回顧與反思表明，西方哲學(xué)在理性與信仰、理性與外部世界的斗爭中，理性取得了勝利，但理性主義的進(jìn)一步發(fā)展，則導(dǎo)致了西方精神的分裂，導(dǎo)致了對(duì)形而上學(xué)的否定。索洛維約夫認(rèn)為，無論是以黑格爾為代表的抽象理性主義，還是以叔本華哲學(xué)為代表的非理性主義，最后都陷入了邏輯混亂，充滿矛盾，其根本原因是知性思維方式。西方哲學(xué)的危機(jī)就在于囿于知性思維方式，只關(guān)注理論哲學(xué)的構(gòu)建，導(dǎo)致理論與實(shí)踐割裂、邏輯與經(jīng)驗(yàn)的分離。索洛維約夫主張把邏輯因素和經(jīng)驗(yàn)因素結(jié)合起來，采用“哲學(xué)的真正綜合方法”，以此重建形而上學(xué)。索洛維約夫通過對(duì)西方哲學(xué)史上的重大哲學(xué)派別進(jìn)行深入全面地考察和批判，充分吸取了西方哲學(xué)的積極成果，揚(yáng)棄了其片面性和局限性，并結(jié)合俄羅斯東正教哲學(xué)關(guān)于聚合性的思想，創(chuàng)造性地提出了完整知識(shí)理論。完整知識(shí)理論是索洛維約夫整個(gè)哲學(xué)體系的基礎(chǔ)。完整知識(shí)理論的宗旨，是在承認(rèn)“絕對(duì)存在物“的基礎(chǔ)上，實(shí)現(xiàn)經(jīng)驗(yàn)主義、理性主義和神秘主義的統(tǒng)一；科學(xué)、哲學(xué)和神學(xué)的統(tǒng)一理論與實(shí)踐、認(rèn)識(shí)與道德的統(tǒng)一；真、善、美的統(tǒng)一。神人類思想是索洛維約夫神學(xué)的核心，也是他的宗教哲學(xué)研究的主題。索洛維約夫通過對(duì)人類宗教意識(shí)的發(fā)展、人性與神性、自然世界與神的世界等關(guān)系的考察，明確了人在世界中的地位，指出了人類發(fā)展的方向。自由神權(quán)政治社會(huì)，是索洛維約夫宗教哲學(xué)的理論歸宿，也是他一生的理想目標(biāo)。索洛維約夫在批判西方哲學(xué)的基礎(chǔ)上，構(gòu)建了完整知識(shí)理論體系，提出了神人類學(xué)說，其最終落腳點(diǎn)就是通過人與神的和解而實(shí)現(xiàn)人與人的和解，自由神權(quán)政治社會(huì)就是實(shí)現(xiàn)了人與神、入與入的和解的社會(huì)。索洛維約夫的宗教哲學(xué)是和解的哲學(xué)，他畢生追求的是改變世界的分裂狀

簡介：分類號(hào)??????UDC．．．．．．．．．．．．．．．．．．．．．．．．．密級(jí)?公?開??暑哦≯產(chǎn)篝碩士研究生學(xué)位論文社會(huì)歷史變遷下的宗教生態(tài)發(fā)展趨勢研究以雙城宗教為例申請(qǐng)人學(xué)號(hào)培養(yǎng)單位．M學(xué)科專業(yè)研究方向指導(dǎo)教師完成日期王勇2130043哲學(xué)學(xué)院宗教學(xué)中國宗教蘇磊副教授2016年5月20日黑龍江大學(xué)碩士學(xué)位論文ABSTRACTRELIGIONECOLOGYISONEOFTHEKEYFACTORSTHATAFFECTSTHEECOLOGICALPROBLEMS，THESOCALLEDRELIGIOUSECOLOGYISTHEECOLOGYTHEORYANDCONCEPTSTHATAPPLIEDINTHEFIELDSOFRELIGION．THESTUDYMAINLYFOCUSONTHERELATIONSHIPOFRELIGIONANDRELIGION，RELIGIONANDSOCIAL，RELIGIOUSANDINDIVIDUALHEALTHCHECKSANDBALANCES．THEHARMONYOFLOCALRELIGIOUSECOLOGYISRELATEDTOTHEHARMONYOFSOCIALMEMBERS．OURNATIONALCULTURE，BOTHHANANDETHNICCULTURES，HASARICHANDIMPORTANTRELIGIOUSCULTURE．THEREFORE，THERELIGIONCULTUREISONEOFTHECHINESEEXCELLENTTRADITIONALCULTURE，TOWHICHWECANNOTCOMPLETELYREFUSEORDENY．THEPROBLEMHOWTOBUILDAHARMONIOUSECOLOGICALRELIGIONSINTODAY’SNEWSITUATION，GIVEFULLPLAYTOTHEPOSITIVEROLEOFRELIGIONINSOCIALPRACTICEANDADAPTTOTHESOCIALISTCOREVALUESARETHECOMMONCONCERNOFTHEGOVERNMENT,ACADEMICANDRELIGIOUSCIRCLES．THISPAPERSELECTEDSHUANGCHENGCITYINHARBINDISTRICTASTHERESEARCHOBJECT，SHUANGCHENGCITYHASAPIVOTALPOSITIONANDROLEINTHEHISTORYOFTHEDEVELOPMENTOFTHENORTHEASTCULTURE．WITHINTHEREGION，HANCULTURE，BUDDHISM，CHRISTIANITYANDOTHERFOLKBELIEFSOFMANYRELIGIOUSANDCULTURALFACTORSBUILDLOCALRELIGIOUSECOLOGY,WITHSPECIMENSSIGNIFICANCEOFRELIGIOUSANTHROPOLOGYANDSOCIALSCIENCE．THEREFORE，WESELECTEDTHESHUANGCHENGAREAOFTWOCHRISTIANPROTESTANTCHURCH；TWOSEATBUDDHISTTEMPLESANDPARTCARRYINGHISTORICALANDCULTURALHERITAGEOFFOLKBELIEFSASTHEEMPIRICALRESEARCHOBJECT，THROUGHTHEANALYSISOFINSIDERINTERVIEWS，HISTORICALDOCUMENTS，ACCORDINGTOTHERELATEDRELIGIOUSKNOWLEDGERELIGIOUSECOLOGYINTHEREGIONOFTHREEDIMENSIONALSTUDIES．THECONTENTOFOURSTUDYISCONSISTOFTHREEPARTS，F(xiàn)IRSTWEINVESTIGATETHERELIGIOUSCULTUREFROMTHEHISTORYOFRELIGIOUSDEVELOPMENTINAREGIONTORESEARCHADMINISTRATIVEREGIONCHANGES，POLITICALCHANGES，POPULATIONMIGRATIONANDRELIGIOUSECOLOGICALINTERACTION．SECOND，THERELATIONSHIPBETWEENINTERNALRELIGIOUSINFLUENCEONTHERELIGIOUSECOLOGYBELONGTOOURSTUDYASWELL．REGIONALECONOMICAND

簡介：上海師范大學(xué)碩士學(xué)位論文中文摘要摘要目連戲是指以目連救母故事為主要題材的劇種的統(tǒng)稱，形成于宋代，是我國戲曲的“活化石”，距今約有一千多年的歷史。如今目連戲已流傳至全國各地，其中包括專演目連救母故事的獨(dú)立劇種和存在于其它劇種之中、演唱目連救母故事相關(guān)劇目的劇種。祁門目連戲即是我國安徽地區(qū)專演目連救母故事的獨(dú)立劇種。祁門目連戲主要流行在安徽南部黃山市的祁門縣，其故事內(nèi)容源自佛經(jīng)，宣揚(yáng)的是佛家的思想；在我國發(fā)展傳播的過程中，吸收了儒家和道家的思想；徽州的地域文化帶有濃郁的理學(xué)思想，致使流行在徽州的祁門目連戲也深深地帶有理學(xué)思想的烙印。這樣一個(gè)集各家思想的傳統(tǒng)藝術(shù)還與祁門當(dāng)?shù)氐拿袼罪L(fēng)情相結(jié)合，體現(xiàn)著當(dāng)?shù)氐牡赜蛭幕Ｆ铋T目連戲的一些唱段與宗教音樂有著淵源關(guān)系，還有一些唱段來源于當(dāng)?shù)鼗蚱渌胤降拿耖g小調(diào)；劇中的大部分角色來自于宗教的神祗和信徒，但人物的性格和部分劇目卻又透著世俗的意味。在過去，祁門目連戲的演出是當(dāng)?shù)刈诮虄x式中的一部分，而現(xiàn)在所有的宗教儀式活動(dòng)都已消失，只留下世俗化的表演。說明祁門目連戲的音樂和劇目內(nèi)容是集宗教和世俗于一體的，演出形式則是由宗教向世俗化轉(zhuǎn)變。2006年，祁門目連戲被列入第一批國家級(jí)非物質(zhì)遺產(chǎn)名錄。研究祁門目連戲不僅對(duì)祁門目連戲等地方小劇種的推廣和保護(hù)有一定的積極意義，同時(shí)又能直觀地了解我國祁門的地方文化和宗教文化。研究祁門目連戲不僅對(duì)中國的戲曲發(fā)展可見一斑，同時(shí)對(duì)非物質(zhì)文化遺產(chǎn)的保護(hù)、繼承和發(fā)揚(yáng)也具有理論基礎(chǔ)。本文分為三個(gè)部分第一部分包括第一章，主要內(nèi)容1．簡述對(duì)目連戲的產(chǎn)生、體裁的變化、題材的豐富和發(fā)展等。2．結(jié)合祁門當(dāng)?shù)氐娘L(fēng)土，概括祁門目連戲的基本形態(tài)。第二部分包括第二章和第三章，主要內(nèi)容。1．在前人研究的基礎(chǔ)上對(duì)祁門目連戲的音樂形態(tài)進(jìn)行分析，對(duì)比祁門各班社1上海師范大學(xué)碩士學(xué)位論文英文摘要■Z●㈣圳00哪㈣舢Ⅲ㈣舢一ABSTRACTI掣矬矬料艿THEMULIANOPERAISCOLLECTIVELYRE詫RRCDTOALLOPERASBASEDONTHESTO巧THATMULIANSAVEDHISMOTHCR．111ISOPERAO啦IILATEDILLTHESONGD|，ILASTY，WHICHISMORETH鋤ATHOUS鋤DYCARSAGO．THERCFORE，ITISHO、ⅣNASTHELIV啦FOSSILOFCHIILESEOPERAS．THEMULI髓OPERANOWSPREADSACMSSTHECOUNTⅨNMLUDESANIILDEPENDENTOPERATHATSPECIALLYPCR內(nèi)邶衄THESTODRTHATMULIANSAVEDHISMOTHER鋤DOTHEROPERASTHATCONSISTOFTHESTO巧鋤DOTHERRCLATEDSTORICS．WHATWERC危RT0雒THEIIID印ENDEMOPERAISQIIILENMULI粕OPERA．QIMENMULIANOPEMISPREVALENTMOSTLYIILQIMENCOUII哆WHICHISIILTHE∞UTHPANOFANHUIPROVIILCEHU鋤GMO眥TA岫．ITST鋤MED舶MTHEBUDDHISTSCRIPTURES，ANDALSOADVOCATES{BRBUDDHISM．ITASSIMILATESCON如CIANISMANDTAOISMANDISALSOBR鋤DEDWITHNEOCON如CI觚ISM．THISKINDOFTRADITIO眥LART，缸E伊ATIILGTHEGREATESTTHOUGHTSIILANCIENTCHILLAANDCOMBILLIILG10CALCUSTOMSANDHABITSINQIMEN，EMBODIESLOCALCULTURE．SOMEREPERTO巧OFQIMENMULIANOPERAANDRELIGIOUSMUSICSHAREDADEEPRELATIONSHIPIILOR遮IILALITY觚DSOMEREPENORIESCAME岱OM10CAL內(nèi)LLTUNES．MOSTCHARACTERSORIGINATED仔OMGODS鋤DDISCIPLES，BUTTHEREISSECULARITYINTHEPERSONALITIESOFTHESECHARACTERSALLDSOMEPLOTSOFTHEOPERA．INTHEPAST，QIMENMULIANOPERAWASAPARTOFLOCALRCL追IOUSRITES．HOWEVER，WITHTHEDISAPPEARANCEOFMOSTRELIGIOUSRITESINMOD鋤SOCIETY，THEREISONLYTHESECULARPER自RMANCEOFQ．眥ENMULIANOPEM．THISPROCESSILLUSTRATESTHATTHEMUSICANDCONTENTOFQ．蚰ENMULIANOPERACOMBINESBOTHRELIGIOSITYANDSECULARITY，鋤DTHATTHEPERFOMANCEISCHANGING臺(tái)OMRELIGIOUSTOSECULAR向陽【LS．IN2006，QIILLENMULI粕OPERAWASLISTEDIILTHEFIRSTBATCHOFNATIONALINTANGIBLECUHURALHERITAGE．THESTUDYOFQIMENMULIANOPERAWILLNOTONLYHAVEPOSITIVEEFFECTSONTHESPREADANDPROTECTIONOFSOMELOCALGENRESOFOPERA，BUTALSOHELPUSUNDERSTANDLOCALCULTUREANDRELIGIOUSCULTLLREIILQIMENMOREDIRECTLY．MOREOVER，“SEESTHEDEVELOPMENTOFCHIILESCOPER觴，鋤DALSOACTS弱THETHEORETICALBASISOFTHEPROTECTION，3

簡介：黑龍江大學(xué)博士學(xué)位論文白銀時(shí)代宗教哲學(xué)家視野中的俄羅斯現(xiàn)代化之路姓名周來順申請(qǐng)學(xué)位級(jí)別博士專業(yè)國外馬克思主義研究指導(dǎo)教師衣俊卿陳樹林20100410黑龍江大學(xué)博士學(xué)位論文學(xué)說的理解、對(duì)資本主義的批判、對(duì)人道主義的重視、對(duì)人類美好圖景的尋求等內(nèi)化到自身理論體系之中。與此同時(shí)，白銀時(shí)代宗教哲學(xué)家在對(duì)俄羅斯現(xiàn)代化出路的理論探索中，并非僅僅是通過批判某種理論學(xué)說與實(shí)踐運(yùn)動(dòng)，來建構(gòu)一種新的哲學(xué)或神學(xué)體系，也并非僅僅局限于表層意義上的對(duì)俄羅斯現(xiàn)代化出路的理論探索。實(shí)則在更為深層的意義上，這種對(duì)俄羅斯現(xiàn)代化出路的理論探索，包含著對(duì)以往現(xiàn)代性模式的批判性反思與體系性重建思想。關(guān)鍵詞現(xiàn)代化；社會(huì)主義；馬克思主義；神學(xué)烏托邦；白銀時(shí)代宗教哲學(xué)

簡介：IFLLJIJIIIILLFFFLJII／LLLLFLLLLJIJ／I／LLLLLFLJJ／LLLLY3242245分類號(hào)B蛇。密綴公開⑧單位代碼10122學(xué)號(hào)如1410091力芬UNIVERSI】’Y碩士學(xué)位論文THESISFORMASTERDEGREE論文題目理性選擇理論與宗教學(xué)研究RATIONALCHOICETHEORYANDRELIGIOUSSTUDIES作者姓名囊■培莽單位哲學(xué)與社會(huì)發(fā)晨擘院專業(yè)名稱寨藏拳指厶導(dǎo)作教師一～塑宴塑墮導(dǎo)哪2017年5月25日●樂|}少一原創(chuàng)性聲明本人鄭重聲明所呈交的學(xué)位論文，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)人或集體己經(jīng)發(fā)表或撰寫過的科研成果。對(duì)本文的研究作出重要貢獻(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)。論文作者簽名三邂日期糾1墨蘭魚．關(guān)于學(xué)位論文使用授權(quán)的聲明本人完全了解山東大學(xué)有關(guān)保留、使用學(xué)位論文的規(guī)定，同意學(xué)校保留或向國家有關(guān)部門或機(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)山東大學(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)庫進(jìn)行檢索，可以采用影印、縮印或其他復(fù)制手段保存論文和匯編本學(xué)位論文。保密論文在解密后應(yīng)遵守此規(guī)定論文作者簽名導(dǎo)師簽名