簡(jiǎn)介：上海大學(xué)碩士學(xué)位論文試論英國(guó)導(dǎo)演丹尼博伊爾的電影世界姓名方翔申請(qǐng)學(xué)位級(jí)別碩士專業(yè)電影學(xué)指導(dǎo)教師石川20060401上海大學(xué)碩士學(xué)位論文壘旦墮竺塾墮型塑塾G墅型塑壘塑堂G豎堡堅(jiān)竺堅(jiān)墊墅ABSTRACTDAINTYBOYLEISONEOFTHEBRITISHTALENTEDDIRECTORS，WHICHHAVENOTBEENSTUDIEDFULLYDUETOHOLLYWOODFILMS’MI曲TINESSANDTHEORETICALFOCUSSHIR．DANNYBOYLEISOPTIMISTIC，DESPITEHISBLEAKANDDARKCINEMATICVISION．ALWAYSHEPAYSMUCHATTENTIONTOTHERIFEOFTHEYOUTHANDHISFILMSARECOMMENTARYONTHECONSUMERISMOFTODAYSSOCIETY．THEONEIDEOLOGYTHATHASSURVIVEDISMONEYANDSHOPPING．．．HEREGARDTHATWHATWELIVEINISASHALLOWAGE．DANNYBOYLESTARTEDHISCAREERASASTAGEDIRECTORINROYALCOURTTHEATRE，ANDTHENWASFAMEDFORLOWBUDGETFILMSLIKESHALLOWGRAVEANDTRAJNSPOTTINGIN90S’．ASONEFILMINTHECOOLBRITISHFILMTREND，TRAINSPOTTINGEARNSBOTHCRITICALANDPUBLICACCLAIM．FROMTHENONHEGAINEDTHEINTERNATIONALATTENTION．ITSEEMSTHATBOYLECANTACKLEANYGENREANDCOMEUPWITHAWONDERFULLYINVENTIVEPICTURE．BOYLECOMBINESTHEMACABREANDTHEDIRTYWITHTHECOMICAL．ANDBLURSTHEBOUNDARIESBETWEENREALISMANDFANTASY．HEBRINGSUNIQUEDIRTAESTHETICSIDEATOTHEDARKSTYLISHFEATURES．ANDTHECINEMATOGRAPHYISASINVENTIVEASHISSTORY．BOYLEMAINTAINSHISINDEPENDENCEANDINNOVATIONALLALONE．THISPAPERWILLCONCENTRATEONSTUDYINGTHEDISTINCTPERSONALAESTHETICSSTYLE，PROFOUNDTHEMEANDORIGINALAUDIOVISUALLANGUAGEINHISCINEMATICWORLD．KEYWORDSDANNYBOYLE，STYLISHFILM，DIRTAESTHETICS，INNOVATIONVI

簡(jiǎn)介：分類號(hào)密級(jí)單位代碼盟學(xué)號(hào)2Q塑墊塑西北大學(xué)碩士學(xué)位論文題目達(dá)逾董韭塹盟苤絲塹堂墾墊作者堂墨鹽指導(dǎo)教師堡蕉鋈專業(yè)技術(shù)職務(wù)墊撞學(xué)科專業(yè)童口塞F主圄墨壑囊答辯日期I生I旦學(xué)位授予日期二OO六年五月ABSTRACTDONGZHONGSHULIVEDINTHETHREEDYNASTIESOF、VEⅡ．JINGANDWUEMPEROR．GENERALUNITARYPOLITICALSYSTERNOFAUTOCRATICMONARCHTENDEDTOMATURE．THESCHELASTICIDEASREVEREDCONFUCIANISMINSTEADOFRATHERFIBERALANDOPENSITUATIONINTHEEAILYOFHANEMPIRE．ONLHECO．OPERATIONBETWEENTHEDOCTRINEOFCONFUCIANISMANDTHEANTUALPOLITICALPOWERINFLUENCE．DONGZHUNGSHUPARTLYPERSISTEDINTHEUNITY．HEEXPOUNDEDANDPROVEDTHERATIONALIZATIONOFGENERALUNITARYPOLITICALSYSTEMOFAUTOCRATICMONARCHBYTHEDOCTRINEOFCONFUCIANISM．HERELATIVELYMUCHSTUCKTOTHEANTUGONISFICRELATIONS．HECRITICIZEDTHEANTUALSOCIALPOLITICSBYTHEDOCTRINEOFCONFUCIANISM．HERELATIVELYMUCHCONSISTEDINTHEINDEPENDENTCHARACTEROFTHEDOCTRINEOFCONFUCIANISMANDHISOWNPERSONALITY．THEIDEAONTIANANDMANOFDONGZHUNGSHUINHERITSTHEIDEAONGOD’SWILLINSHENGCHOUDYNASTYANDTHECOHERENCEOFTIANANDMANTHATCONFUCIUSANDMENCIUSARECONVINCEDO￡INTHEDAYSOFSHANGCHOUDYNASTY,TIANISASUPREMEGODTHATHASFEELINGS．ONLYTHEEMPERORCANCORFOTLONICATEWITHIT。WHICHISTHEBUDOF”DIVINERIGHTOFKINGS”．INORDERTOPROVETHEPARAMOUNTAUTHORITYOFTHEEMPEROR,DONGZHONGSHUDRAWSONTHEIDEA．INADDITION，”NATURALLAWISFOREVER”HASCOMEINTOBEINGINTHEPEDODOFSHANGCHOUDYNASTY．11璩IDEAHASPROFOUNDMEANINGBCCANSEONLYINEVITABLETIANISTHEULTIMATEMORELORIGJN．CONFUCIUSSCARCELYDISCUSSES節(jié)AN．ALTHOUGHHEHOLDS1“IANINGREATREVERENCE，HECOMPREHENDSTHERELATIONHETWEEN“11ANANDMANFROMTHEHUMANBEING．HETHINKSTHATTHEHUMANBEINGCAN”KNOWGODSWILL”BYENHANCINGMORALCULTURE．”BENEVOLENCE。ISTHECOREOFMENCINSPOLITICALTHOUGHT．HEINHERITSANDDEVELOPSCONFUCIUS”NEISHENG”THOUGHT．THECOHERENCEOFTIALLANDMALLOFMENCIUSEMBODIESINTHELIFEPHILOSOPHYANDMORALCULTURE．HEALSOADMITSTHATTHEEMPERORSPOWERCOMESFROMTINN，BUTINFACTHEISINCLINEDTOCONNECTTHELEGITIMACYOF也EEMPERORSPOWER謝THULEEMPERORSVIRTUE．MENCIUSADMITSTHEEXISTENCEOFINEVITABLETIALLANDFORTHEFIRSTTIMEGIVESITADEFINITIONINTHEHISTORYOFCHINESETHOUGHT．FINALLY,DUNGZHONGSHUINTERJECTSYINYANGANDFIVEELEMENTSTHOUGHT．THROU91LITHECONNECTSTHENATURALLAW耐THTHEHUMANAFFAIRS．DONGZHONGSHUCONSTRUCTEDTHEIDEOLOGICALSYSTEMOFTHEHEAVEN．THEHEAVENOFDONGZHONGSHUWASTHEUNITYOFPEMONALGODANDNATURAL．PERSONALGODHADITSWILLANDGOALWHILENATURALHADNT．PERSONALGODDOMINATEDNATURAL．NATURALEXPRE,∞EDTHEWILLANDGOALOFPERSONALGOD，THATIS，WITHOUTINNERGOALBUTWITHOUTERGOAL．PERSONALGODHADMOMLREASON。SONATUREWHICHWASDOMINATEDBYPERSONALGOD．HAD日SOMOTALREASON．MORALREASONISESSENTIALCHARACTERISTICOFTHEM．NMFUNDAMENTALGOALFORDONGZHONGSHUTOCONSTRUCTTHEPHILOSOPHYOFTHEHEAVERTWASTOFORMTHEHOLYGROUNDSFORTHEDOCTRINEOFCONFUCIANISM，THATIS，THEDOCFFINEOFMAN，INORDERTOENSURETHEREALIZATIONOFTHEDOCTRINEOFCONFUCIANISM．DONGZHONGSHUHELDTHATTBEHEAVENANDMARLWUREOFTHESAMEKIODANDRESPONSEDEACHOTHER．THEHEAVENANDMANOFTHESAMEKINDRESPONSINGEACHOTHERWASTHEBASICPRINCIPLEOFDONGZHONGSHU’SPHILOSOPHYOFTHEHEAVEN．ATFIRST，THEHEAVENANDMANOFTHESAMEKINDRESPONSEDEACHOTHER,SOTHEHEAVERTANDMANREACTED，TOO．HECONSTRUCTEDTHETHEORIESOFGOODANDBADFIGURESFROMTHEHEAVEN．SECOND。THEHEAVENANDMANOFTHESAMEKINDRESPONSEDEACH0THER,SOTHEYCOULDANALOGIZC．THEREFORE．THEDOCTRINEOF山EHEAVERANALOGLZEDTOTHATOFMANANDWASTHEETERNALGROUNDSOFTHATOFMALL．DONGZHONGSHUTHOUGHTTHATTHEKERNELOFTHEDOCTRINEOFTHEHEAVENWASYINANDYANGANDTHEFIVEELEMENTS．THEDOCTRINEOFTHEHEAVENABOUTYINANDYANGANDTHEFIVEELEMENTSWERETHEGROUNDSLL

簡(jiǎn)介：原創(chuàng)性聲明本人鄭重聲明本人所呈交的學(xué)位論文，是在導(dǎo)師的指導(dǎo)下獨(dú)立進(jìn)行研究所取得的成果。學(xué)位論文中凡引用他人已經(jīng)發(fā)表或未發(fā)表的成果、數(shù)據(jù)、觀點(diǎn)等，均已明確注明出處。除文中已經(jīng)注明引用的內(nèi)容外，不包含任何其他個(gè)人或集體己經(jīng)發(fā)表或撰寫(xiě)過(guò)的科研成果。對(duì)本文的研究成果做出重要貢獻(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)。論文作者簽名婢日期掃魚(yú)巴盟中文摘要長(zhǎng)期以來(lái)，漢代哲學(xué)總是倍受歧視，本文以董仲舒為例，通過(guò)介紹其哲學(xué)中天的概念對(duì)王權(quán)制約的問(wèn)題，能對(duì)漢代哲學(xué)有同情的理解。秦漢統(tǒng)一以后，在政治上限制王權(quán)的問(wèn)題就顯得特別突出。董仲舒總結(jié)先秦以來(lái)各種理論的得失及其在現(xiàn)實(shí)中的成敗，完成了天統(tǒng)攝下的以儒家思想為內(nèi)核的理論，由“天”來(lái)履行對(duì)王權(quán)的制約。君如果有道，則得天命而王，繼而承擔(dān)起“天”所賦予的使命，視天行事，以仁政治天下。如果做不到這一點(diǎn)，有悖于道，“天“會(huì)出災(zāi)異以警誡之，君主若對(duì)“天’’的告誡無(wú)動(dòng)于衷，一再違道，直至“大無(wú)道”，天命就會(huì)發(fā)生轉(zhuǎn)移，另有有道之人便承天命為新王。天的概念的建立是基于理性的思考，背后所隱藏的天道，以儒家思想為主，同時(shí)吸收融合了先秦各家學(xué)說(shuō)，其中既有先哲對(duì)生活經(jīng)驗(yàn)的總結(jié)，又有理性的思考，合理性的成分居多，所以總不乏儒者忠誠(chéng)衛(wèi)道，在輿論和行動(dòng)上給皇帝加上約束?！疤臁钡挠^念日益深入社會(huì)生活的各個(gè)層面，形成儒家傳統(tǒng)之后，對(duì)王權(quán)的限制就更為明顯。“受天命而王“也從內(nèi)部給皇帝限制，使其有向道的趨向。即便如此，“天”仍然不是實(shí)在的制約主體，也沒(méi)有職能部門(mén)，是否能發(fā)揮作用，最終還有相信的問(wèn)題；盡管天道、儒道都有具體內(nèi)容，還是不能完全彌補(bǔ)“天”在行使這一職能上的缺陷，所以它對(duì)王權(quán)的制約是虛位的?！P(guān)鍵詞董仲舒；天；王權(quán)；虛位制約；儒學(xué)；道

簡(jiǎn)介：上海師范大學(xué)碩士學(xué)位論文中文摘要論文題目試論唯識(shí)學(xué)在梁漱溟文化哲學(xué)中的應(yīng)用學(xué)科專業(yè)中國(guó)哲學(xué)學(xué)位申請(qǐng)人龔兵指導(dǎo)教師姓名茍小泉中文摘要梁漱溟是近代著名的哲學(xué)家，他的成名作東西文化及其哲學(xué)對(duì)于文化問(wèn)題的考察影響深遠(yuǎn)，實(shí)羹羹I霎簍落囂霾霧蓁群垂薹；蓊羹薹震矍熏髂蘸簍霧簍撼囂，霧鏨嶷蓁鋈翅羹霸鬻型強(qiáng)囊霜黼；蓁囂霧囂鷲蓁磊翡毯螫孬漾一髫重落；霞強(qiáng)贍燮一氟翼簍蓁鞭簍I餐魏塑霧囊麓冀霧霎鬻贛登羹；幕墓囂弱囂稚霾囂墓麴槲。癸簍辮霆瓣嚼裁簍薷彈藩籀霪鬟塞霧囂壁一磊??；勢(shì)攏霞餮臻隧鬣弦鋈藕蕊蕊鐾慧鬻蓬鏨翥耋霧DISSEMINATION，ANDTHEMAJORITYOFTOURISTSOBTAINRELEVANTTRAVELINFORMATIONTHROUGHTHENETWORK．INDUSTRIALTOURISMASANEWTYPEOFSPECIALTOURISMACTIVITIESISMOREANDMOREFAVOREDBYTOURISTS，ANDTOURISTSCANLEARNGRADUALLYABOUT上海師范大學(xué)碩士學(xué)位論文目錄目錄中文摘要???????????????????????????????????IABSTRACT????????????????????????????????????????????II引言???????????????????????????????????????????????．1第一章近代應(yīng)用唯識(shí)學(xué)思潮的出現(xiàn)???????????????????????5第一節(jié)近代唯識(shí)學(xué)的復(fù)興?????????????????????????5第二節(jié)近代應(yīng)用唯識(shí)學(xué)思潮的出現(xiàn)????????????????????一6第二章梁漱溟文化哲學(xué)的主要內(nèi)容???????????????????????9第一節(jié)梁漱溟文化哲學(xué)提出的時(shí)代背景??????????????????．．9第二節(jié)梁漱溟文化哲學(xué)的主要內(nèi)容????????????????????10第三章唯識(shí)學(xué)在梁漱溟文化哲學(xué)中的應(yīng)用???????????????????12第一節(jié)唯識(shí)學(xué)“第七識(shí)”學(xué)說(shuō)與文化三路向說(shuō)???????????????12第二節(jié)唯識(shí)學(xué)的“三量”認(rèn)識(shí)方法與中西印三種哲學(xué)精神??????????14第三節(jié)用唯識(shí)學(xué)評(píng)判西方形而上學(xué)????????????????????20第四節(jié)用唯識(shí)學(xué)詮釋直覺(jué)主義儒學(xué)????????????????????24第五節(jié)唯識(shí)學(xué)“熏習(xí)”說(shuō)與再創(chuàng)講學(xué)之風(fēng)?????????????????．．27第四章梁漱溟應(yīng)用唯識(shí)學(xué)于文化哲學(xué)的時(shí)代回應(yīng)及其意義????????????．．32第一節(jié)梁漱溟應(yīng)用唯識(shí)學(xué)于文化哲學(xué)的時(shí)代回應(yīng)??????????????32第二節(jié)梁漱溟應(yīng)用唯識(shí)學(xué)于文化哲學(xué)的意義????????????????34結(jié)語(yǔ)??????????????????????????????????????????????．．38參考文獻(xiàn)??????????????????????????????????41致謝???????????????????????????????????????????????．44

簡(jiǎn)介：廈門(mén)大學(xué)碩士學(xué)位論文試論張栻與朱熹哲學(xué)思想之歧見(jiàn)姓名徐斌成申請(qǐng)學(xué)位級(jí)別碩士專業(yè)專門(mén)史指導(dǎo)教師張和平20080501ATRYONDIFFERENTPHILOSOPHYTHOUGHTBETWEENZHANGSHIANDZHUXIABSTRACTADOPTINGTHECOMPARATIVEHISTORYRESEARCHMETHOD，THEDISSERTATIONRESEARCHESINTOTHEPHILOSOPHYIDEOLOGICALDIFFERENCESBETWEENZHUXIANDZHANGSHIMAINLYFROMASPECTOFONTOLOGY,ZHONGHEISSUE，ANDTHETHEORYOFJEN，F(xiàn)ROMWHICHWECANSEETHEEXCHANGEANDINTEGRATIONOFTWOMEN。STHOUGHTS，CHAPTER1INTRODUCTIONTHISCHAPTERSHOWSTHEORIGINSOFTHEPAPERTOPICWRITING,WITHABRIEFREVIEWOFTHEPREVIOUSSTUDYONTHISSUBJECT．BESIDES，THEMETHODSOFPAPERWITTINGANDTHERESOURCESCOLLECTINGANDARRANGEMENTAREINCLUDED．CHAPTERIITHEDIFFERENCESINONTOLOGYTHISCHAPTERTAKESZHANGSHI嬲THECENTEROFTHEDIFFERENTUNDERSTANDINGONTHETOPICOFTAIJIMOVEORNOTANDTAOQIWHICHISFIRST，ASWELLASINTRODUCESTHEDIFFERENTINTERPRETATIONOFLI，XIN，NATUREANDTHEIRRELATIONSHIPFROMNATURALLAWTOHUMANITY．SPECIALEMPHASISPOINTISJUSTLAIDONTAIJI，NATUREANDLI，BUTXINISTHERADICALDISAGREEMENT．CHAPTERLLLTHEDEBATEOBZHONGHEISSUETHISCHAPTERREVOLVESAROUNDZHUXITOANALYZETHEDIFFERENTOPINIONSONTOPICSOF”HASNOTSENTANDHASSENT”ANDTHETHEORYOFINTROSPECTION．INTHEEND，THEREISLITTLEAGREEMENTASTOTHELATTER,BUTTHEFORMERISALIKE．CHAPTERLVTHEDISPUTEABOUTTHETHEORYOFJENTIFFSCHAPTERINVESTIGATESTHEDIFFERENTATTITUDESWITHREGARDTONOTONLYTHECONNOTATIONANDEXTENSIONOFJENBUTALSOTHEWAYTOGETJENFROMTWOMEN’SINTERACTION．FINALLY,ⅡLEYHAVETHECOMMONVIEWSTOTHEGREATESTEXTENTBYDISPUTING．CHAPTERVCONCLUSIONTHEMAINCONTENTOFPHILOSOPHYIDEOLOGICALDIFFERENCESBETWEENZHUXIANDZHANGSHIISSUMMEDUPINTHISCHAPTERWITHABRIEFEXPLANATIONOFTHISVARIATION．ANDITCONCLUDESTHATTHEIDENTICALIDEAISMORETHANTHEDIVERSE．THEPURPOSEOFDISTINGUISHINGTHETWO’STHOUGHTSISTOMANIFESTTHEVITALITYOFKNOWLEDGEOFTHEROAD．KEYWORDZHUXI；ZHANGSHI；IDEOLOGICALDIFFERENCE

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簡(jiǎn)介：?jiǎn)挝淮a10445學(xué)號(hào)2013020426分類號(hào)I1064研究生類別全日制碩士學(xué)位論文論文題目論辛格短篇小說(shuō)的魍魎藝術(shù)世界學(xué)科專業(yè)名稱學(xué)科專業(yè)名稱比較文學(xué)與世界文學(xué)比較文學(xué)與世界文學(xué)申請(qǐng)人姓名申請(qǐng)人姓名張靜導(dǎo)師姓導(dǎo)師姓名王化學(xué)王化學(xué)教授教授論文提交時(shí)間論文提交時(shí)間20162016年5月2日獨(dú)創(chuàng)聲明本人聲明所呈交的學(xué)位論文是本人在導(dǎo)師指導(dǎo)下進(jìn)行的研究工作及取得的研究成果。據(jù)我所知，除了文中特別加以標(biāo)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(xiě)過(guò)的研究成果，也不包含為獲得（注如沒(méi)有其他需要特別聲明的，本欄可空）或其他教育機(jī)構(gòu)的學(xué)位或證書(shū)使用過(guò)的材料。與我一同工作的同志對(duì)本研究所做的任何貢獻(xiàn)均已在論文中作了明確的說(shuō)明并表示謝意。學(xué)位論文作者簽名學(xué)位論文版權(quán)使用授權(quán)書(shū)學(xué)位論文版權(quán)使用授權(quán)書(shū)本學(xué)位論文作者完全了解學(xué)校學(xué)校有關(guān)保留、使用學(xué)位論文的規(guī)定，有權(quán)保留并向國(guó)家有關(guān)部門(mén)或機(jī)構(gòu)送交論文的復(fù)印件和磁盤(pán)，允許論文被查閱和借閱。本人授權(quán)學(xué)校學(xué)?？梢詫W(xué)位論文的全部或部分內(nèi)容編入有關(guān)數(shù)據(jù)庫(kù)進(jìn)行檢索，可以采用影印、縮印或掃描等復(fù)制手段保存、匯編學(xué)位論文。（保密的學(xué)位論文在解密后適用本授權(quán)書(shū)）學(xué)位論文作者簽名導(dǎo)師簽字簽字日期2016年月日簽字日期2016年月日

簡(jiǎn)介：山東大學(xué)碩士學(xué)位論文試析“黑色幽默”與60年代美國(guó)的“荒謬世界”姓名滕永琛申請(qǐng)學(xué)位級(jí)別碩士專業(yè)世界史指導(dǎo)教師顧鑾齋20090410山東大學(xué)碩士學(xué)位論文部分則回顧了60年代美國(guó)社會(huì)爆發(fā)的一系列社會(huì)運(yùn)動(dòng)文化運(yùn)動(dòng)的經(jīng)過(guò)，沿著黑色幽默文學(xué)揭示社會(huì)本質(zhì)的種種線索，較為細(xì)致地論述了當(dāng)時(shí)美國(guó)嚴(yán)峻的社會(huì)問(wèn)題，展現(xiàn)了60年代美國(guó)的種種“荒謬”，以及60年代的美國(guó)歷史與黑色幽默文學(xué)之間各種社會(huì)能量在“互文性’’基礎(chǔ)上的流通、對(duì)話和交流。論文的最后一部分選擇黑色幽默作家群中最有代表性的海勒、馮內(nèi)古特和品欽及其5篇成名作，從微觀的層面剖析“黑色幽默”對(duì)“荒誕世界”的折射所在，探究了黑色幽默文學(xué)表現(xiàn)為一種社會(huì)文化力量對(duì)美國(guó)60年代塑造后的歷史真實(shí)，批判了60年代美國(guó)的人文體系、價(jià)值觀念以及社會(huì)意識(shí)。扎根于社會(huì)現(xiàn)實(shí)的黑色幽默文學(xué)醞釀了美國(guó)60年代整體文化環(huán)境，鮮活甚至參與建構(gòu)了美國(guó)60年代歷史。本文從黑色幽默文學(xué)再現(xiàn)的現(xiàn)實(shí)中觀察那個(gè)時(shí)代美國(guó)人的思想傾向和生活態(tài)度，有助于重新認(rèn)識(shí)當(dāng)時(shí)的歷史面貌、社會(huì)狀況和文化思潮，而且通過(guò)“黑色幽默“的切片觀察，也有助于更深刻地認(rèn)識(shí)美國(guó)整體的歷史與文化，對(duì)幫助人們認(rèn)識(shí)現(xiàn)代資本主義社會(huì)的荒謬與瘋狂具有積極的意義。不僅如此，本文最后還闡述了相關(guān)的肩示，吁請(qǐng)人們借助“黑色幽默’’這個(gè)文化符號(hào)，對(duì)跨越時(shí)空的歷史生活和當(dāng)下境遇做一互動(dòng)，對(duì)我國(guó)在走向現(xiàn)代化歷程中經(jīng)濟(jì)，文化與政治全面加速轉(zhuǎn)軌期的文化思潮和運(yùn)動(dòng)作進(jìn)一步思索。4關(guān)鍵詞黑色幽默60年代美國(guó)荒謬世界

簡(jiǎn)介：‘分類號(hào)PW／密級(jí)錨單位代碼10422學(xué)號(hào)加㈦39LO⑧∥菇辦謄碩士學(xué)．位論文論文題目泡污面蝤襄之穩(wěn)特待‘嘲薅均隊(duì)訛均一舷川1哆服如／舭礎(chǔ)3胸腳勺作者姓名店獄學(xué)院名稱業(yè)L盔查堂逝2專業(yè)名指導(dǎo)教合作導(dǎo)稱燮堡壘師壁絲邀師列辦年珀咖山東大學(xué)碩士學(xué)位論文‘目錄中文摘要?????????????????????????????????．．IABSTRACT．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．．??．．．II一。、緒{侖?????????????????????????????????????????????．2一論文選題的背景?????????????????????????21、時(shí)代背景之現(xiàn)代性的陣痛?????????????????22、思想背景之人文學(xué)的崛起????????????．?????．93、崛起與陣痛中詩(shī)歌的回應(yīng)一種詩(shī)意的救贖?????????13二研究的內(nèi)容及意義???????????????????????．22L、奧克肖特的詩(shī)歌召喚??????????????????????222、研究意義??????????????????????一30三奧克肖特詩(shī)歌思想的國(guó)內(nèi)外研究現(xiàn)狀述評(píng)??????????33L、關(guān)于詩(shī)歌之音的主題?????????????????．．352、關(guān)于奧克肖特詩(shī)歌哲學(xué)中的審美經(jīng)驗(yàn)?????????????373、關(guān)于奧克肖特的詩(shī)意性道德圖景??????????????38四研究目標(biāo)及其限度????????????????????????411、研究的目標(biāo)??????????????????????????．412、研究的限度?????????????????????．．43五研究的方法與邏輯框架??????????????????．．461、人文學(xué)哲學(xué)背景下解釋學(xué)的研究方法?????????????462、框架思路概要?????????????????????49二、性靈哲學(xué)奧克肖特詩(shī)性哲學(xué)的隱微部分???????????????．52一奧克肖特詩(shī)意性靈哲學(xué)的思想淵源??????????????531、本體論上的精神普遍性淵源????????????????．．532、’認(rèn)識(shí)論上的經(jīng)驗(yàn)總體性淵源????????????????．．563、方法論上的審美自足性淵源?????????????????一60二奧克肖特“實(shí)體”探求中的詩(shī)歌造詣?????????????641、性靈虛無(wú)催生出“實(shí)體”的渴求????????????????642、詩(shī)人、詩(shī)歌與詩(shī)歌的傾聽(tīng)者????????????????66三從“性靈”向“政治”的詩(shī)意衍伸???????????????681、“性靈”背負(fù)下“古典”的政治意蘊(yùn)??????????????692、牽連著實(shí)體的“社會(huì)”與“國(guó)家”??????????????73三、政治哲學(xué)奧克肖特詩(shī)性哲學(xué)的顯白部分???????????????80引一～種自足的政治哲學(xué)?????????????????????．80引二被遺忘的解鎖之匙“想象”???????????????82一詩(shī)歌奧克肖特政治哲學(xué)的個(gè)體之維?????????????881、作為一種遐想活動(dòng)的“詩(shī)歌”???????????????892、詩(shī)人一公民通達(dá)自由的審美自我立法????????????93二會(huì)話奧克肖特政治哲學(xué)的集體之維?????????????961、作為一種游戲活動(dòng)的“會(huì)話”????????????????972、利維坦一國(guó)家通達(dá)自由的審美自我立法??????????103三神話奧克肖特政治哲學(xué)的文明之維????????????一1091、作為一種在夢(mèng)活動(dòng)的“神話”????????????????1102、上帝一生活通達(dá)自由的審美自我立法????????????115

簡(jiǎn)介：分類號(hào)密級(jí)UDC學(xué)號(hào)415117414039南昌大學(xué)專業(yè)學(xué)位碩士研究生學(xué)位論文譯者主體性在文學(xué)翻譯中的體現(xiàn)譯者主體性在文學(xué)翻譯中的體現(xiàn)美麗新世界美麗新世界兩中譯本兩中譯本的比較研究的比較研究MANIFESTATIONOFTRANSLATOR’SSUBJECTIVITYINLITERARYTRANSLATIONACOMPARATIVESTUDYOFTWOCHINESEVERSIONSOFBRAVENEWWORLD黃俊霞培養(yǎng)單位（院、系）南昌大學(xué)外國(guó)語(yǔ)學(xué)院指導(dǎo)教師姓名、職稱黃洪玲（教授）指導(dǎo)教師姓名、職稱專業(yè)學(xué)位種類翻譯碩士專業(yè)領(lǐng)域名稱英語(yǔ)筆譯論文答辯日期2016年5月29日答辯委員會(huì)主席評(píng)閱人年月日摘要I摘要自20世紀(jì)七十年代末西方翻譯研究的“文化轉(zhuǎn)向”以來(lái)，譯者的主體性地位得到了學(xué)者們的重視，越來(lái)越多的研究者投入到相關(guān)的研究中。譯者主體性的研究為翻譯理論研究領(lǐng)域開(kāi)辟了新的視角。美麗新世界是二十世紀(jì)影響最大的科幻小說(shuō)之一。作者赫胥黎利用其豐富的科學(xué)知識(shí)和理論創(chuàng)作了一個(gè)極富想象力的故事。第一個(gè)譯本是1969年李黎、薛人望的譯本，在臺(tái)北出版，書(shū)名為美麗新世界。之后有2000年譯林出版社出版的孫法理版本等。本文嘗試以李黎和孫法理譯本為范本，基于譯者主體性理論，從文本選擇、文本理解、文本表達(dá)及翻譯策略的選擇四個(gè)方面，通過(guò)翻譯實(shí)例與原文進(jìn)行對(duì)比分析，指出譯者主體性在翻譯文本中的體現(xiàn)及兩個(gè)譯本的翻譯特色。論文分為六部分。第一章是引言部分，簡(jiǎn)介本文研究背景、研究方法、研究意義等內(nèi)容。第二章為文獻(xiàn)綜述，指出該領(lǐng)域的國(guó)內(nèi)外研究現(xiàn)狀及美麗新世界的相關(guān)研究。第三章為理論框架，主要介紹文學(xué)翻譯中的譯者主體性研究及影響譯者主體性發(fā)揮的因素。第四章介紹了譯本及兩譯者的相關(guān)情況。第五章通過(guò)文本實(shí)例分析充分論證了譯者的主體性。最后一章為結(jié)論，綜述了本文所進(jìn)行的研究，旨在分析譯者主體性在翻譯過(guò)程中的作用，幫助譯者能更好地平衡各方面因素，完成更多優(yōu)秀的譯作。關(guān)鍵詞關(guān)鍵詞美麗新世界；譯者主體性；比較研究；翻譯策略

簡(jiǎn)介：湘潭大學(xué)碩士學(xué)位論文證實(shí)主義經(jīng)濟(jì)學(xué)方法論的哲學(xué)思考姓名梁利民申請(qǐng)學(xué)位級(jí)別碩士專業(yè)馬克思主義哲學(xué)指導(dǎo)教師張建民20070501IIABSTRACTTHESCIENTIFICPHILOSOPHYHASPROFOUNDANDIMPORTANTINFLUENCEONTHEWESTERNECONOMICMETHODOLOGYTHEDISCUSSIONOFTHEMETHODOLOGYOFECONOMICSINTHISPAPERISTHEUSAGEOFSCIENTIFICPHILOSOPHYINTHEECONOMICS,ANDPOSITIVISMISTHETYPICALFORMOFTHESCIENTIFICPHILOSOPHY,BECOMINGTHEPHILOSOPHICALFOUNDATIONOFTHEVERIFICATIONISM’SECONOMICMETHODOLOGYDOUBTLESSLYTHEPOSITIVISTTHOUGHTTHEPHILOSOPHYSHOULDBELIMITEDTOEXPERIENCE,SHOULDABANDON“METAPHYSICS“,THEEMPIRICALCONFIRMATIONOFKNOWLEDGESHOULDBETHEEPISTEMOLOGICALCENTRALPROBLEM,SHOULDCONCENTRATEONTHEEMPIRICALREVIVIFICATIONOFTHETHEORYITSTHEORIESANDMETHODSHADGREATLYINFLUENCEDONTHEVERIFICATIONISM’SECONOMICMETHODOLOGY,THENPROMOTEDTHEDEVELOPMENTOFTHESYMBOLICECONOMICSANDTHEECONOMETRICS,ANDALSOCAUSEDTHELOSSOFTHEECONOMICHUMANISTICSPIRITFROMJOHNMILL,CAIRNES,KEYNESTOROBBINS,THEVERIFICATIONISM’SECONOMICMETHODOLOGYHADWALKEDTHROUGHTHEGLORIOUSPROCESS,ANDTHEYHADEXPATIATEDONTHEVERIFICATIONISM’SECONOMICMETHODOLOGYELABORATELYWELLINTHISPROCESS,“THEPROBLEMOFMILL“WASALWAYSANOBSTACLETHATCOULDN’TBESURMOUNTEDTOTHEVERIFICATIONISM’SECONOMICMETHODOLOGYTHEEMPIRICALFACTDIDNTMATCHWITHTHEECONOMICTHEORYOBVIOUSLY,ANDTHEDIFFICULTYWHICHTHEECONOMICTHEORYWASVERIFIEDHADBROUGHTTHEVERIFICATIONISM’SECONOMICMETHODOLOGYANUNPRECEDENTEDCHALLENGETHEVERIFICATIONISM’SECONOMICMETHODOLOGYISNTTODOAJUDGMENTTOTHEMISTAKEORCORRECTNESSOFTHETHEORY,BUTTOLOOKFORTHESCOPEANDBOUNDARYFORTHEUSAGEOFTHEORYSPEAKINGFROMTHEESSENCE,ITISAKINDOFDEFENSIVEMETHODTHATPUTSIMPORTANCEONTHEEXPLANATORYFUNCTIONOFTHEECONOMICTHEORY,BUTNEGLECTSITSESTIMATIVEFUNCTION“THEPROBLEMOFHUME“MADETHERATIONALITYOFTHEINDUCTIVEMETHODOPPUGNED,THEFOUNDATIONOFTHECREDIBLEKNOWLEDGEAGITATED“THEHAYCUTTEROFHUME“MADETHEVERIFICATIONISM’SECONOMICMETHODOLOGYKEEPOFFTHEETHICALVALUE’SJUDGMENTMOREANDMORE,ANDTHEECONOMICSLACKHUMANISTICCONCERNTHEPRINCIPLEOFVERIFICATIONHADLIMITATIONSANDTHELOGICMISTAKETOOTHEABOVEREASONSMADETHECOMPLETEVERIFICATIONOFTHEECONOMICTHEORYTOBEADREAMASTHEFALSIFICATIONISMAPPEARED,THECOMEDOWNOFTHEVERIFICATIONISM’SECONOMICMETHODOLOGYWASALREADYANIRRESISTIBLETRENDINFACT,ASLONGASWEBRINGINMARXSSTANDPOINTOFPRACTICE,THEABOVEPROBLEMSCANBERESOLVEDSATISFACTORILYPRACTICEHASTHEFIRSTHANDADVANTAGEOFREALITYANDTHEDIALECTICALCHARACTER,WHICHMAKEVERIFICATIONISM’SECONOMICMETHODOLOGYACQUIRETHENEWANGLEOFVIEW,THECONFIRMATIONOFTHEECONOMICTHEORYHASTHENEWCONTENT

簡(jiǎn)介：安徽大學(xué)碩士學(xué)位論文論西塞羅的政治哲學(xué)姓名謝敏芳申請(qǐng)學(xué)位級(jí)別碩士專業(yè)外國(guó)哲學(xué)指導(dǎo)教師陳義平20070501一部分中，首先通過(guò)對(duì)古希臘城邦時(shí)期柏拉圖、亞里士多德的“公民”理論的論述來(lái)探討從古希臘到羅馬共和時(shí)期，“公民”概念的演變情況。其次從羅馬共和時(shí)期公民與國(guó)家的關(guān)系現(xiàn)狀分析當(dāng)時(shí)公民政治哲學(xué)的特點(diǎn)，認(rèn)為這時(shí)期的公民政治蘊(yùn)含著個(gè)人自由主義的萌芽。最后分析了西塞羅對(duì)公民政治現(xiàn)狀的批判，尤其是對(duì)伊壁鳩魯學(xué)派輕視政治生活的批判。在第二部分中，從自由和平等的角度對(duì)西塞羅公民政治所體現(xiàn)的價(jià)值思想進(jìn)行探討。首先分析了公民權(quán)利意識(shí)的發(fā)展以及西塞羅對(duì)公民權(quán)利的認(rèn)識(shí)；其次探討了西塞羅關(guān)于公民自由權(quán)利在政治實(shí)踐中的表現(xiàn)政治自由；最后分析了西塞羅的等級(jí)平等觀。第三部分從公民與國(guó)家的關(guān)系對(duì)西塞羅的公民政治和共和政治進(jìn)行剖析。文章論述了西塞羅對(duì)古羅馬共和現(xiàn)狀的分析，認(rèn)為公民與國(guó)家關(guān)系的變化是導(dǎo)致羅馬共和走向衰亡的一個(gè)重要原因，而且他還指出公民政治價(jià)值的實(shí)現(xiàn)離不開(kāi)共和政治的支持，具體表現(xiàn)為公民對(duì)國(guó)家的絕對(duì)服從，公民權(quán)利與義務(wù)的相互制約。第四章“西塞羅政治哲學(xué)對(duì)后世的影響”，分為兩部分。在第一部分中主要探討羅馬從共和走向帝制的原因，認(rèn)為公民與國(guó)家關(guān)系的惡化，以及自然法思想的演變是導(dǎo)致羅馬從共和走向衰亡的重要原因。在第二部分主要論述了西塞羅以及他的政治哲學(xué)對(duì)后世的影響和貢獻(xiàn)。關(guān)鍵詞西塞羅；共和政治；公民政治；政治哲學(xué)

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