簡(jiǎn)介：Y90230單位代媽IQ鯉§學(xué)號(hào)』曼嫂§囂殳西南蟲(chóng)學(xué)碩士學(xué)位論文論理解性教學(xué)一種哲學(xué)橙釋學(xué)的視角論文作者黃繼玲指導(dǎo)教師李森教授學(xué)科專(zhuān)、憶滌張與數(shù)學(xué)瞼研究方L匐教學(xué)論提交淪文悶朝2006笮5月論文答辯珂期2}6年5月學(xué)位授予雌使西崴人學(xué)巾圍囂慶2006年5月乖L(fǎng)，在向生活世界的開(kāi)奇F中動(dòng)態(tài)生成的教學(xué)文本教學(xué)過(guò)程既是一種對(duì)話(huà)、交流和分享的交往過(guò)程，又是一種不斷創(chuàng)造生成意義的教學(xué)流動(dòng)過(guò)程。理解性教學(xué)主張以理解為基礎(chǔ)進(jìn)行評(píng)價(jià)，關(guān)注評(píng)價(jià)的多元性與發(fā)展。第六部分，走向?qū)嵺`的理解性教學(xué)。本部分主要討論了在理解性教學(xué)實(shí)踐中必須處理好的幾對(duì)關(guān)系，并嘗試性地提出了一些具體的課堂實(shí)踐策略。關(guān)鍵詞哲學(xué)詮釋學(xué)理解理解性教學(xué)

簡(jiǎn)介：曲阜師范大學(xué)碩士學(xué)位論文實(shí)踐哲學(xué)教育迷惘中的選擇姓名李長(zhǎng)偉申請(qǐng)學(xué)位級(jí)別碩士專(zhuān)業(yè)教育學(xué)原理指導(dǎo)教師韓鐘文2002310皆堅(jiān)守海德格爾開(kāi)創(chuàng)的實(shí)踐哲學(xué)傳統(tǒng)，并影響了一個(gè)時(shí)代，哈貝馬斯對(duì)實(shí)踐興趣的關(guān)注等等。這一切使我堅(jiān)信曾與實(shí)踐哲學(xué)結(jié)緣的教育學(xué)也應(yīng)在實(shí)踐哲學(xué)的復(fù)興中走向新生。而這必須以對(duì)教育學(xué)與實(shí)踐哲學(xué)的關(guān)聯(lián)作歷史的梳理與檢索為前提。就筆者目力所及，從實(shí)踐哲學(xué)的角度透視教育學(xué)，最早可追溯至亞里士多德，他的政治學(xué)活脫脫就是一本教育學(xué)。后經(jīng)康德的承續(xù)，到了赫爾巴特，此種傳統(tǒng)得到進(jìn)～步的發(fā)揚(yáng)，他明確提出把實(shí)踐哲學(xué)作為教育學(xué)的基礎(chǔ)之～。而反赫爾巴特的、以現(xiàn)代教育的開(kāi)創(chuàng)者自居的杜威則從實(shí)用主義的角度繼承了實(shí)踐哲學(xué)的傳統(tǒng)并依之建構(gòu)了獨(dú)特的無(wú)體系的實(shí)踐教育學(xué)。不過(guò)，時(shí)至今同，在教育學(xué)的研究中，實(shí)踐哲學(xué)已湮沒(méi)在“科學(xué)萬(wàn)歲”的呼聲中，R漸被人遺忘。國(guó)外的卡爾，國(guó)內(nèi)的金生鉉教授雖對(duì)實(shí)踐哲學(xué)和教育學(xué)的關(guān)系進(jìn)行過(guò)較為細(xì)致的研究。但遺憾的是，他們的呼吁及研究未引起人們的普遍注意。并且，鮮有人真正的從實(shí)踐哲學(xué)的角度真正專(zhuān)門(mén)系統(tǒng)地關(guān)注教育學(xué)，透視教育學(xué)的病因。隨便翻一翻我們的教育學(xué)論著，可以發(fā)現(xiàn)這樣一個(gè)非常奇怪的現(xiàn)象盡管我們每一個(gè)關(guān)心教育學(xué)命運(yùn)的人都在對(duì)教育學(xué)自身進(jìn)}亍‘‘自覺(jué)”的反思，以試圖為處于迷惘之中的教育學(xué)開(kāi)出一條新的“上學(xué)之路”，但遺憾的是，獪們的教育學(xué)之思卻是有蔽的“無(wú)教育”的思，亦即是忘掉了自身即是目的的教育實(shí)踐，忘掉了教育學(xué)之源實(shí)踐哲學(xué)的思。而沒(méi)有了教育，我們實(shí)在想不出思教育如何成“學(xué)”還會(huì)蒴什么意義。假如有的話(huà)，那或許只能是“概念的游戲”。結(jié)果，越是尋思，越是投入，本真的教育學(xué)就越不在，就越晦蔽。面對(duì)此番窘、萼TI裕著在歷史中闡釋?zhuān)陉U釋中創(chuàng)新的原則，我們對(duì)教育學(xué)之本～買(mǎi)踐哲學(xué)與教育學(xué)的內(nèi)在關(guān)聯(lián)及其日后的異化進(jìn)行了追本溯源式的研究從亞罩士多德的本真的實(shí)踐哲學(xué)到康德的先驗(yàn)的實(shí)踐哲學(xué)再到赫爾巴特的經(jīng)驗(yàn)的實(shí)踐哲學(xué)的異化。教育學(xué)在走向獨(dú)立的同時(shí)，也在不可避免的走向分裂。因此在我們看來(lái)，赫爾巴特因選擇了實(shí)踐哲學(xué)而成為一個(gè)單程碑式的人物，但同時(shí)又因其實(shí)踐哲學(xué)的異化而引領(lǐng)教

簡(jiǎn)介：四川師范大學(xué)碩士學(xué)位論文過(guò)程哲學(xué)視野中的閱讀教學(xué)姓名楊文申請(qǐng)學(xué)位級(jí)別碩士專(zhuān)業(yè)課程與教學(xué)論（語(yǔ)文）指導(dǎo)教師唐代興20050601學(xué)閱讀“過(guò)程”區(qū)分于其他“過(guò)程”的特質(zhì)在于它是一個(gè)意義生成的過(guò)程。文學(xué)作品意義是本文視界和讀者視界兩種視界交融的第三生成物，這一觀(guān)點(diǎn)把意義的生成置于本文歷史時(shí)間和讀者歷史時(shí)間兩種動(dòng)態(tài)的歷史時(shí)間流程中，使意義隨著歷史時(shí)間的流動(dòng)而向著理論上的無(wú)限可能性生成，從而突顯了意義的過(guò)程性。文學(xué)作品的意義在文本中通過(guò)召喚性結(jié)構(gòu)得以運(yùn)行，不確定性和空白是召喚性的本真內(nèi)涵。文學(xué)作品從語(yǔ)音語(yǔ)調(diào)層到思想感情層的各個(gè)層次都具有不確定性和空白，它們之間的疊加和聯(lián)系是文學(xué)作品的意義不確定性和意義空白的根本運(yùn)行機(jī)制。本文視界和讀者視界交融生成意義的過(guò)程本質(zhì)上就是一個(gè)“對(duì)話(huà)”的過(guò)程，因而，“對(duì)話(huà)”在走向過(guò)程本體的閱讀教學(xué)中便具有十分重要的地位。對(duì)話(huà)是入的本體存在方式，也是閱讀意義的生成因子。對(duì)話(huà)式閱讀教學(xué)的過(guò)程就是實(shí)現(xiàn)從“權(quán)威”到“平等”的倫理追求過(guò)程，從“公共”到“個(gè)體”盼價(jià)值追求過(guò)程，從“工具”到“人文”的本體追求過(guò)程。它在課堂教學(xué)中的展開(kāi)形態(tài)為在與文本對(duì)話(huà)中體驗(yàn)，在師生對(duì)話(huà)、生生對(duì)話(huà)中交流，在與自我對(duì)話(huà)中反思，最終促進(jìn)師生特別是學(xué)生的自我生成。關(guān)鍵詞過(guò)程哲學(xué)過(guò)程回歸閱讀教學(xué)意義生成對(duì)話(huà)2

簡(jiǎn)介：聲明尸明本人鄭重聲明L、堅(jiān)持以“求實(shí)、創(chuàng)新”的科學(xué)精神從事研究工作。2、本論文是我個(gè)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。3、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。4、本論文中除引文和致謝的內(nèi)容外，不包含其它人或其它機(jī)構(gòu)已經(jīng)發(fā)表或撰寫(xiě)過(guò)的研究成果。5、其它同志對(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。作者簽名日期蒂5音駒THEORIGINATIONOFEXISTENTIALPHILOSOPHYOFEDUCATIONTHEOUTLINEOFEXISTENTIALONTOLOGICALPHILOSOPHYOFEDUCATIONABSTRACTTHEMODEMEDUCATIONHASBEEN1LFORALONGTIMEANDTHEPATHOGENISJUSTITSFORGETTINGTOLOOKFORTHEONTOLOGICALBASEANDUSEDTOACCEPTTHEOUTSIDEDESIGNANDTHEIDEASGIVENOUTSIDEONLYWHENTHEMODEMEDUCATIONACCEPTSTHEOUTSIDEVALUABLEDESIGNFROMTHEEDUCATIONALFUNCTIONCALLTHEMODEMEDUCATIONGRASPITSELFINTHEWHOLEPROCESSOFTHEMOVEMENTOFMODEMEDUCATION，THECOMPREHENSIONOFEDUCATIONISNOTFROMTHEEDUCATIONITSELFBUTFROMTHERELATIONSHIPBETWEENTHEEDUCATORSANDTHEEDUCATEESESP，THEALTERATIONRELATIONANDTHESHAPINGRELATIONWHERETHESUBJECTIVITYOFEDUCATORSANDTHEOBJECTIVITYOFEDUCATEESARESUFFICIENTLYATTENDEDITISFROMTHEOUTSIDEESSENCESBUTNOTTHETHINGINITSELFDOESTHEMODEMEDUCATIONKNOWHIMSELFBECAUSETHEMODEMEDUCATIONLOSETHEFOUNDATIONTHEMODEMEDUCATIONITSELFACCEPTTHEESSENCESGIVENBYOUTSIDETONELESSLYTHELOSEOFMODEMAGE’SROOTCAUSESTHELOSEOFEDUCATION’SROOTBUTTHEMETAPHYSICSINTHEMODEMAGEISTHESCIENCESCIENTIFICMETAPHYSICSILIZATIONMAKESTHERELATIONBETWEENEDUCATIONANDBEINGSHOWITSELFASTHERELATIONBETWEENEDUCATIONANDTHEBEINGSOFENTITIESANDBERESOLVEDBYTHISKINDOFRELATIONSCIENCEMEASURESTHEREALISMTHINGSANDTHEREALISMTHINGSARECONFIRMEDASOBJECTWHICHSHOULDBEPLACED、PURSUEDANDMACHINEDSCIENCEEXPLOITSTHEENTITIESINTHEWORLDANDREGARDSITSELFASBASEANDMEASUREASARESULTOFDEPENDINGOILSCIENCE，THERELATIONSHIPBETWEENEDUCATIONANDENTITIESISTHECOGNITIVERELATIONINFACTTHEDOMINANTOFLINEAR、SERIAL、QUANTIFIABLESYSTEMFOREDUCATIONISTHEMOSTIMPORTANTTOKENOFTHEEPISTEMOLOGICALEFFECTINGONTHEMODEMEDUCATION1FPHILOSOPHYOFEDUCATIONWANTSTOGRASPTHEEDUCATIONITSELFTHATISTOSAYTEGARDTHEEDUCATIONASHUMANBEING’SEDUCATION，HEMUSTRETURNTOTHEORIGINRETURNINGTOTHEORIGINMEANSTHATTHEPHILOSOPHYOFEDUCATIONMUSTINVESTIGATETHEDASEINWHOHASBEENDIGESTINGBEINGANDDOINGACCORDINGTOITTHEPHILOSOPHYOFEDUCATIONTOGETTOBEINGVIADASEINISJUSTTHEPHILOSOPHYOFEDUCATIONITSELFESSENTIALLYSOACOMPLETECALLFORPHILOSOPHYOFEDUCATIONMUSTBETHEONTOLOGICALPHILOSOPHYOFEDUCATIONITISONTOLOGYWHICHPROBESBEINGSDASEINNURSINGTHEBEINGISTHEONEOFTHEOUTSTANDINGENTITIESINTHEWORLDWHOINHABITANTSBYTHEBEINGANDSUCCEEDHIMSELFWITHHISUNDERSTANDINGOFITITISONTOLOGYWHICHPROBETHEDASEIN’SEXISTENCEMODE，SOTHEPHILOSOPHYOFEDUCATIONITSELFISTHEONTOLOGICALPHILOSOPHYOFEDUCATIONPRINCIPALLYTHEONTOLOGICALPHILOSOPHYOFEDUCATIONSOISJUSTDASEIN’SPHILOSOPHYOFEDUCATIONTHEPHILOSOPHYOFEDUCATIONRETURNINGTOTHEEXISTENTIALONTOLOGYISUNITEDBYTHREEBASICPROPOSITIONSEDUCATIONASLIFEPATTEM、EDUCATIONASLIFEADVANCINGPAUEMANDTHENEDUCATIONASDASEIN’SEXISTENCEPATTEMEXISTENCEISMAN’SLIFEFASHIONDASEINISDEFERENTHISLIVINGANDHISUNDERSTANDINGLIFETHENLIVINGFROMTHEBEINGSOFENTITIESTHENHUMANISSPIRITUALHUMANINFACTHUMAN’SEXISTENCEDECIDESTHATHUMANISFORTHESAKEOFHISOWNEXISTENCEEDUCATIONASLIFEPATTERNNATURALLYISNOTAMEANSTOLIVEBUTAUNDERSTANDINGMODEORITISMEANINGITSELFEXISTENCEISNOTASTRUCTUREBUTONTOLOGYMUSTBEASTRUCTUREDASEIN’SEXISTENCEISJUSTSHOWEDBYONTOLOGICALANALYSISDASEIN’SEXISTENTIALONTOLCLGICALSTRUCTUREISUNITEDBYTIMELINESSSTRUCTURE、MEANINGSTRUCTUREANDEXPERIENCESTRUCTURETIMELINESSGIVESMEANINGGETTINGMEANINGSNEEDSEXPERIENCEEXISTENTIALPROCESSISAPROCESSTOEXISTTOEXISTMEANSTOBEHAVEASAMAILSOEXISTENCEMEANSINTERINTOTHEWORLDWITHSPIRILDASEINLIVESINTHEWORLDPOETRYLESSANDEDUCATIONISJUSTALIVINGPATTERNTHEKEYPROBLEMTOTHEMODEMEDUCATIONISBRINGINGFORWARDAPROBLEMOFTHESPIRITSOFEDUCATIONINTHEANTISPIRITAGEANDONLYWECANDOTHISCANWEGETRESCUEKQWORDSEXISTENCE、EXISTENTIALONTOLOGY、ONTOLOGY、EPISTEMOLOGYEXISTENTIALPHILOSOPHYOFEDUCATION4

簡(jiǎn)介：蘇州大學(xué)碩士學(xué)位論文高校后勤社會(huì)化改革的哲學(xué)思考姓名張兵申請(qǐng)學(xué)位級(jí)別碩士專(zhuān)業(yè)馬克思主義哲學(xué)指導(dǎo)教師周宏20071101NEPHILOSOPHICAITHOU出OFTHESOCIALIZEDREFOMONCOILEGELOGISTICSABSTR刁LCTTHEPHILOSOPHICALTHOUGHTOFTHESOCIALIZEDREFORMONCOLLEGELOGISTICSABSTRACTSINCETLLE80SLASTCENTUⅨ麗MACRUSHINGFORCE，THELO西STICREFONILOFUILIVERSITIESBASEDONSOCIALIZATIONT粥AKEADYOBTAINEDAPLENTEOLLSACHIEVEMENTBUTI11DI舵RENTCOLLEGESINDI虢RENTPLACES，恤LEVELOFLOGISTICSISALSODI仃ERE媳ANDSOMENEWPROBLEMSLLAVEPRODUCED、I，ITLLTLLECONTIRMOUSVARIATIONSOFMEIMEMALAILDEXTEMMENVIR0舳ENTSATPRESENT，MAILYRESEARCHES，LACKINGOFDE印PHILOSOPLLICALRESEARCHESAS、№LL嬲如R吐LERRC鶴ONABLETLLIILKINGABOUTTI坨DIMCULTIESA11DTLLEDIRECTIONOFMEREFIONN，ALLSTAYAROUILDMEEXPERIENCEEXCLLA_NGESFROMTHELONGVIEW；TLLISMUSTINNUENCETLLECOMPLETERE向MINT11ISARTICLE，THE孤MLOBDEPALDINGONTHESYSTEMATICTLLIILL【II培，DYNAMICTLLIM【ING，CREATIVEⅡL濺NG鋤DI11TE伊ATED缸LINKINGOFPLLILOSOPKCALVISUALFIELD氨DRMELOGIC覷吼E，MAKESUSEOFTLLCPDNCIPL髓ANDMETLLODSOF吐LEMATERIALISTDIALECTICST0INQUI巧IILTOCOLLEGELO西STICSACCULTURATION，T0MAKECONCRETE趾ALYSISOFTLLEEXISTENTPROBLEMSULLDERTHEILEWSITUATIOLL，觚DT0PUTFON舊RDSOMEPROBLEMSOLVINGMEMODS111ISARTICLEISMA砌YDIVIDED砬OFIVEPANS1KFIRSTPARTISABOUTTHEBACKGR01MD，ⅡLEPLL】粵OSE，THESIG面FIC孤LCE孤DMEMEMODOLOGYOFMERESEARCHTHESECONDPARTIS也ELITER狐鵬REVIEWOFCOLLEGELOGISTICS，IILCLUDINGMEDEFINITIONOFCOLLEGELOGISTICS，ⅡLESIGILIFIC弛CEOFMESOCIALIZATIONOFCOLLEGELOGISTICS，NLEECONOMICMEORETICFOULLDATION觚DTLLEPRESENTRESEARCHSTATCINCMNAANDABROADTHETLLIRDPAITEXPOUILDSTHERELATIONSHJPOFCOLLEGES，COLLEGELOGISTICSANDTHESOCIE鑼BYEXPLICITPHNOSOPMCALNLII墩I119，EMPI擒SIZII塢T11EUSAGEOFSYSTEMATICMIMDNG，DY徹MICⅡLIILLING，CREATIVEMIILL【IR培趾LDINTEGRATEDT11IILL【INGPARTFOURFOCUSESON也EP代SENTPROBLEMSEXISTII馮IILTHESOCIALIZEDPROCESSOFCOLLEGELOGISTICSTHEFI觸PARTANALYZESTLLEME娃LODS鋤D咖TEGIESOFMESOCIALIZATIONOFCOLLEGE109ISTICS1KAUMORBELIEVEST11AT鋤SRESE鋤’H、L，I11MAKEPROFITSFOR舢曲ERRESEARCHES1EYWORDSCOLLEGELO西STICS；SOCIALIZATION；REFO?。籔HILOSO出C“THO咄WRI訛NBYZLMGBINGSUPEⅣISEDBYZHOUHONGⅡ

簡(jiǎn)介：分類(lèi)。一密緩。碩士學(xué)位論文對(duì)小學(xué)生作業(yè)的哲學(xué)解析楊曉英導(dǎo)師姓名職稱(chēng)到尷盔熬援專(zhuān)業(yè)名稱(chēng)熬壹堂廈理研究方向耋直萱堂．論文答辯日期2QQZ魚(yú)學(xué)位授予日期2007．6答辯委員會(huì)主席評(píng)閱人二00七年六月ABSTRACT1NHEHOMEWORKISNOTONLYAPARTOFTHETEACHINGPROCESSBUTALSOONEOFTHEFORMSSHOWINGTHERELATIONSHIPOFKNOWLEDGEANDPOWERINTEACHINGPROCESS，ANDADISPLAYWAYOFSTUDENTSLIFEANDCONTACTS．INTHEMODEMSCHOOLSINFLUENCEDANDIMPACTEDRATIONALISMANDINDUSTRIALIZATIONIDEOLOGY,THEHOMEWORKHASBEENAMODEL．ANDITSINTRINSICVALUEISSHADOWEDBYEXTERNALUTILITARIANPURPOSE,SOTHEHOMEWORKHASBECOMEATOOLTOCONTROLTHESTUDENTS．THENWHATISTHEFORMOFTHEHOMEWORKINTEACHINGHOWDOESITFUNCTIONFROMPHILOSOPHICALPERSPECTIVETOANALYSETHEHOMEWORK，THISPAPERSHOWEDTHEHOMEWORKITSELFISNOTSOSIMPLEASWHATWENORMALLYTHINKOF,ITSUFFERSTHECONTROLOFSOMEKNOWLEDGEANDTHEDOMINATIONOFSOMEPOWER,THUSENDOWINGTHEHOMEWORKWITHCERTAINSTRENGTH．WHENITMEETSTHESTUDENTS，THERELATIONBETWEENTHEMISCOMPLICATEDANDDELICATEOROBEDIENCE，ORIGNORANCE；ORSUSPENSION，ORINTERNALIZATION，ORRESISTANCE；OROBEDIENCEWITHRESISTANCEORUNCONSCIOUSINTEMALIZATIONWITHRESISTANCE．THEHOMEWORKITSELFAPPEARSINTHETEACHINGPROCESS,ANDITSHOULDREFLECTTHESTUDENTACTIVITIES，STUDENTDEVELOPMENT，NEITHERASTHEMEANSTOCONTROLSTUDENTS，NORASTHETOOLOFOTHERPURPOSESINTHEPROCESSOFSCHOOLEDUCATION，STUDENTS’GROWTHANDDEVELOPMENTISTHEAIMOFEDUCATION，THERESHOULDNOTBEANYOTHERPURPOSEABOVEIT．THEHOMEWORKITSELFHASUOPROBLEM，BUTITSOWNCONTENT1IFE，CONTACTS，ANDEXPERIENCEVALUEHASBEENIGNORED,REPLACEDBYTHEUTILITARIANVALUEOFTHECONTROLOFTHETEACHING．THEINDUSTRIALIZEDIDEOLOGICALTRENDSARENOTTHEDREADFULMONSTERSTOBEDISCARDEDASLONGASTHEYHAVENOHEGEMONYTOMAKEEVERYTHINGMONOLITHIC．THEREORIGINALLYEXISTMANYKINDSOFKNOWLEDGEINTHESOCIETY，THEHOMEWORKSHOULDALSOBECOLORFUL，ANDTHESCHOOLEDUCATIONSHOULDNOTBECOMEAKNOWLEDGECONTROLMODE，OTHERWISETHEEDUCATIONWILLEXERTTHEOPPOSITEEFFECT．BASEDONTHEABOVE，THEPUPILS’HOMEWORKNEEDTOREFORM．THEHOMEWORKMUSTEMBODYTHECHARACTERISTICSOFTHEIROWNLIVES，REALIZEITSVALUEOFGUIDANCEANDMEETEVERYSTUDENT’SDIFFERENTDEVELOPMENTNEED．EVERYONEREADSTHETEXTDIFFERENTLY,PLURALISTICDISCOURSESAREREASONABLE，HENCEITISTHEPREREQUISITEFORTHESTUDENTS’HOMEWORKFORREFO衄ANDINNOVATION．ANDTHESAMEWITHTHEDEVELOPMENTOFSTUDENTS．KEYWORDSTHEHOMEWORK，VALUE，INDUSTRIALIZATIONIDEOLOGY，KNOWLEDGEANDPOWERM

簡(jiǎn)介：蘇州大學(xué)碩士學(xué)位論文論文化哲學(xué)視界中的“文化”范疇姓名臧公余申請(qǐng)學(xué)位級(jí)別碩士專(zhuān)業(yè)馬克思主義哲學(xué)指導(dǎo)教師潘桂明20020101ON‘‘THECULTURE’’CONCEPTIONINCULTUREPHILOSOPH，ON“THECULTURE’’CONCEPTIONINCULTUREPHILOSOPHYABSTRACTCULTUREPHILOSOPHY，ASAKINDOFTHENEWTHEORIES，HASGAINEDACERTAINACADEMICACHIEVEMENTSWITHTHECOMMONSTUDYOFSCHOLARSHOWEVERTHEREARENOCERTAINCONCLUSIONSABOUTTHEFUNDAMENTALCONCEPTIONSANDTHEORIESASWELL，WHICHWILLPERHAPSHAMPERTOFURTHERTHEFUNDAMENTALRESEARCHINCULTURALPHILOSOPHYTHEARTICLETRIESTOANALYZE“THECULTURE”一THECORECONCEPTIONOFCULTUREPHILOSOPHY，MAKINGALITTLEFUNDAMENTALRESEARCHINITFIRSTOFALL，THEARTICLEDEMONSTRATESTHETHINKINGDIRECTIONOFCULTUREPHILOSOPHYONTHEBASISOFREASONOFTHECULTUREPHILOSOPHYBOOMINGSECOND，THEARTICLEGIVESADEFINITIONOFTHE“CULTURE”FROMTHEANGLEOFCULTUREPHILOSOPHYONTHEBASEOFVARIOUSDEFINITIONSOFCULTUREWITHACRITICALVIEWBYCULTUREITMEANSTHEACTIVITIESOFHUMANBEINGPRACTICEANDTHESTANDARDOF“HUMANIZATION”O(jiān)FHUMANSONNATURE，SOCIETY，ANDHUMANBEINGTHEMSELVESREFLECTEDINTHEMEANSANDACHIEVEMENTSOFTHEACTIVITIESATLAST，THEARTICLEDISCLOSETHEPECULIARRESEARCHANGLEOFTHECULTUREPHILOSOPHYTHEEXPLANATIONOF“CULTURE”WITH“HUMANITIES”ASWELLASEXPLANATIONOF‘‘HUMANITIES”WITH“CULTURE”KEYWORDSCULTUREPHILOSOPHYCULTUREHUMANIZATIONZANGGONGYUMARXISMPHILOSOPHYDIRECTEDBYPROFESSORPANGUIRUING

簡(jiǎn)介：中共上海市委黨校碩士學(xué)位論文文化形而上學(xué)關(guān)于文化哲學(xué)的哲學(xué)本性之研究姓名陳虎騰申請(qǐng)學(xué)位級(jí)別碩士專(zhuān)業(yè)馬克思主義哲學(xué)指導(dǎo)教師黃力之20080611IICULTURALMETAPHYSICSABOUTTHECULTURALPHILOSOPHYRESEARCHOFPHILOSOPHYNATURALDISPOSITIONCONTENTABSTRACTTHISARTICLETHINKSTHATTHEENDOFTRADITIONALMETAPHYSICSCALLSFONEKINDOFMODERNPHILOSOPHYTOSAVEITTHEUYGURBRANCHCASSILLSCULTURALPHILOSOPHYUNDERTAKENTHEPRELIMINARYHISTICTASKHAVEREALIZEDTRANSITIONTRADITIONALPHILOSOPHYTOMODERNCULTUREHOWEVERDURINGTHEPERIODOFTRANSITIONCONSTRUCTIONCULTURALPHILOSOPHYWHICHLACKSTHEPHILOSOPHYMETAPHYSICSFOUNDATIONBECAUSEOFDISPELLEDTHETRADITIONALMETAPHYSICS’NATURALDISPOSITIONHASDIFFICULTYONGAININGAFOOTHOLDONTHEPHILOSOPHYPALACETHEREFEITNEEDSTORELOCATETOBASICDIMENSIONOFTHECULTURALPHILOSOPHYTHATISTOSAYBYTHECULTURALMETAPHYSICSWAYWECANCONSTRUCTCULTUREPHILOSOPHYCULTURALMETAPHYSICSISONEKINDOFCONTEMPARYSCIENCEOFCULTUREPHILOSOPHYOFMETAPHYSICSTHATISINTHECULTURALESSENCEOFHUMANIZATIONOFTHENATUREOFSURVIVALBYHUMANNATURECULTUREDUALDEMSINPERSONSFREEDOMINITIATIVEMOVESCONSTITUTESMETAPHYSICSSIGNIFICANCECULTUREOFMAINBODYCULTURALMETAPHYSICSTHROUGHHUMANITYSNATURALMETAPHYSICSTHROUGHTHECULTURE’SNATURALDUALDEMTHROUGHTHEEXISTINGSCHOOLMECHANISMASWELLASTHEREALITYSURVIVALSITUATIONREALIZESITSPOSSIBILITYCULTURALMETAPHYSICSHASREALIZEDTRADITIONALMETAPHYSICS’TRUEREFMATIONSTRESSESONTHENATURALOFCULTURALPHILOSOPHYALSOCULTURALMETAPHYSICSISMAKINGNEWDIRECTIONFTHEMODERNPHILOSOPHYKEYWDMETAPHYSICSCULTURALPHILOSOPHYCULTURALMETAPHYSICSASKSREALLYSTRIVESFGOODSIGNIFICANCECULTURESUBSTANCE

簡(jiǎn)介：內(nèi)蒙古農(nóng)業(yè)大學(xué)碩士學(xué)位論文老子的生命哲學(xué)思想對(duì)現(xiàn)代教育管理的啟示姓名蓋海青申請(qǐng)學(xué)位級(jí)別碩士專(zhuān)業(yè)教育經(jīng)濟(jì)與管理指導(dǎo)教師蘇雙平20090501THEENLIGHTENMENTOFLAOTZU’SLIFEPHILOSOPHICALTHOUGHTONMODEMEDUCATIONMANAGEMENTABSTRACTINEVERYPHASESOFTHEDEVELOPMENTOFLAOTZU’STHOUGHTOFEVERYSECTS，THECARINGFORLIFEISALWAYSASUBJECTTHATCANNOTBENEGLECTEDTAOISMINVOLVESALLTHEPROBLEMSTHATTHELIFESHOULDFACETHECONTRADICTIONOFTHELIFEAGAINSTTHENATURE，AGAINSTTHESOCIETYANDAGAINSTTHEFREEDOMOFHUMANBEINGSBUTEVENTUALLY’TAOISMATTEMPTSTODEALALLTHESECONTRADICTIONSWITHHARMONYTHEEXISTENCEOFHUMANLIFEISTHENATURALEXISTENCE，THESPIRITUALEXISTENCE，ANDTHESOCIALEXISTENCEASTHETHEREDIMENSIONSOFLIFE，THENATURALLIFE，THESPIRITUALLIFEANDTHESOCIALLIFECONNECTEACHOTHERAFFECTEACHOTHERANDCONTAINEACHOTHERWHICHFORMTHEINTEGRATEDLIFEOFHUMANBEINGSBASICALLY，EDUCATIONISFOR“PEOPLE”，SOEDUCATIONSHOULDBEBASEDONTHEINTEGRATEDLIFEHOWEVER，F(xiàn)ORTHEMOSTPART，EDUCATIONDAMAGEDTHEINTEGRATIONOFLIFE，TOOKAWAYTHEFREEDOMOFLIFE，ANDCAUSEDTHEALIENATIONOFTHEEXISTENCEOFLIFEINTHEFACEOFTHEALIENATIONOFLIFECAUSEDBYTHEMODEMEDUCATION，也ECARINGFORLIFEOFLAOTZU’STHOUGHTBROUGHTUSMUCHINSPIRATION，THATEDUCATIONSHOULDFOLLOWTHEWAYOFITSELFSHOULDRETUILLTOINNOCENCE，SHOULDREGRESSTOTHENATURALLIFE，ANDSHOULDSELFEXAMTHESOULINSUCHREGRESSION；THATEDUCATIONSHOULDGETRIDOFTHEPRIVATEANDADVOCATETHEPUBLIC，SHOULDNOTBETOOHARSHTOOTHERS，ANDSHOULDFOSTERTHESOCIALLIRETHATEDUCATIONSHOULDTURNONPEOPLE’SSPIRITUALLIFE，SHOULDSETTHEETHICSOFUNSELFISHNESSANDFREEDOM，ANDSHOULDPURSUEFORTHESPIRITUALFREEDOMINTHEPRACTICEOFLAOTZU’STHOUGHT，THETHEORYOFINACTIONCOULDBRINGUSMUCHINSPIRATIONTOOTOFOLLOWTHESELFSOOFTHECREATURES，TOMAINTAINNATURE，TOTEACHACCORDINGTOSTUDENTS’CHARACTER，TOACCOMPLISHWITHOUTABIDINGINTHEACCOMPLISHMENTS，ERETHATIS，WESHOULDTEACHSTUDENTSACCORDINGTOTHEIRCHARACTERANDSHOULDMAKESTUDENTSSHOWTHEIRSELFSOANDTHENIMPROVETHEIRSELFSONATURALLYKEYWORDLAOTZUSTHOUGHT；THECARINGFOTUFE；EDUCATIONMANAGEMENT

簡(jiǎn)介：內(nèi)蒙古師范大學(xué)碩士學(xué)位論文教育哲學(xué)實(shí)踐性的涵義、現(xiàn)狀及其實(shí)現(xiàn)姓名楊日飛申請(qǐng)學(xué)位級(jí)別碩士專(zhuān)業(yè)教育學(xué)原理指導(dǎo)教師王覺(jué)非劉文霞20080412內(nèi)蒙古師范大學(xué)碩士學(xué)位論文究方向以及“樹(shù)立教育理性、堅(jiān)守科學(xué)精神”的研究方法等理念要求。文章認(rèn)為，教育哲學(xué)作為思維的產(chǎn)物，反映了研究者的精神訴求，任何實(shí)踐策略都不能改變教育哲學(xué)的實(shí)踐性現(xiàn)狀，而只能通過(guò)不斷地提高理論水平并在理論上提供某種幫助來(lái)實(shí)現(xiàn)。最后在總結(jié)全文基本思想的基礎(chǔ)上進(jìn)行研究的展望。希望作為人之一種重要“存在方式“的理論能夠成為更多人的精神財(cái)富，教育哲學(xué)理論在教育生活世界、在人生與社會(huì)問(wèn)題領(lǐng)域，發(fā)揮重要的作用。這就是本文追求的宗旨。關(guān)鍵字教育哲學(xué)，實(shí)踐性，涵義，現(xiàn)狀，實(shí)現(xiàn)

簡(jiǎn)介：大連理工大學(xué)碩士學(xué)位論文錢(qián)穆文化哲學(xué)思想探析姓名朱丹丹申請(qǐng)學(xué)位級(jí)別碩士專(zhuān)業(yè)馬克思主義哲學(xué)指導(dǎo)教師孫建平20091220錢(qián)穆文化哲學(xué)思想探析ONQIANMU’SPHILOSOPHICALTHEORYOFCULTUREABSTRACTQIANMUWASONEOFTHEMOSTFAMOUSMASTERSOFCHINESETRADITIONALCULTUREHEUNHESITATINGLYADVOCATEDCHINESETRADITIONALCULTUREALLHISLIFEHEPAIDATTENTIONTOTHEMETHODOFCOMBININGHISTORICALANDPHILOSOPHICALTHOUGHTTOSTUDYCULTUREANDCONSTRUCTEDHISDISTINCTIDEOLOGICALSYSTEMOFCHINESETRADITIONALCULTUREASQIANMUSAIDTHECULTUREISTHELARGEGROUP’SLIVESFORMEDDURINGALONGHISTORYPROCESSOFGRADUALPROGRESSHEDIVIDEDTHESTRUCTUREOFCULTUREINTOTHREERANKSANDSEVENCONSTITUENTSANDPOINTEDOUTTHATCHINESECULTUREORIGINATEDFROMTHETRIANGLEZONEOFTHEHUANGHEVALLEYANDEXPERIENCEDFOURGRADUALPROGRESSESITWASINDICATEDTHATHISTORICALSPIRITANDHUMANISTICSPIRITANDFUSIONSPIRITARETHEMOSTSIGNIFICANTFEATURESOFCHINESECULTURECHINESECULTUREISOFINTROVERSIONANDFUSIONWHILEWESTERNCULTUREISOFEXTROVERSIONANDVARIATIONTHEDIFFERENTNATURALENVIRONMENTANDECONOMICFEATURESBETWEENCHINAANDWESTARETHEIMPORTANTCAUSESTHATRESULTINDIFFERENTCULTURECHARACTERISTICSBETWEENTHEMTHETWOWORLDWARSARESUFFICIENTTOEXPLAINTHATCOMPAREDWITHTHEDECLININGMODEMWESTERNCULTURE，CHINESECULTUREADVOCATINGPEACEANDATTACHINGIMPORTANCETOMORALITYACCOMPLISHMENT，POSSESSESTHEPERMANENTVALUEANDTHEPOTENTIALOFLEADINGTHEWORLDCULTUREASMODEMCHINESECULTMEISINAWESTERNCULTURESHORK，THEWAYTOSAVEITINCLUDESPRESERVINGANDDISSEMINATINGCHINESETRADITIONALCULTUREOFCONFUCIANISM，ATTACHINGIMPORTANCETOINTELLIGENTSIAS，TAKINGCHINESETRADITIONALCULTUREASMAINBODYANDMIXINGTOGETHERWITHWESTEMCULTUREQIANMU’SPHILOSOPHICALVIEWOFCULTUREENRICHEDTHEINTENSIONOFTHECULTURALPHILOSOPHYGREATLY，PROVIDEDNEWGROWINGPOINTFORTHESTUDYOFCULTURALPHILOSOPHYONTHEONEHAND；DUETOHISAGE，HE’SCULTURALPHILOSOPHYALSOPOSSESSESOBVIOUSHISTORICALLIMITATIONTHEREFORE，CORRECTUNDERSTANDINGANDEVALUATIONOFQIANMU’SPHILOSOPHICALVIEWOFCHINESECULTUREISOFCERTAINREFERENCEANDENLIGHTENMENTEFFECTONBUILDINGSOCIALISTICHARMONIOUSSOCIETYANDSTRENGTHENINGTHECONSTRUCTIONOFSOCIALISTMORALITY，ANDCONSTRUCTINGSCIENTIFICANDREASONABLEVIEWPOINTOFCULTUREKEYWORDSQIANMU；CULTURE；CHINESECULTURE；WESTERNCULTURE；CULTURALPHILOSOPHYII

簡(jiǎn)介：上海師范大學(xué)碩士學(xué)位論文學(xué)校教育哲學(xué)初探姓名文玲玲申請(qǐng)學(xué)位級(jí)別碩士專(zhuān)業(yè)教育學(xué)原理指導(dǎo)教師陳建華20070401THERESEARCHONSCHOOIPHIIOSOPHYABSTRACTSINCE1970S，EDUCATORSINCREASINGLYPAYATTENTIONTOSCHOOLPHILOSOPHY．FROMTHEPOINTOFIDEALVIEW,ITISSCHOOLCOMMUNITYMEMBERS’COMPREHENSIVEANDINTEGRATIVEUNDERSTANDINGSONSCHOOLEDUCATIONINTHELONGRUNNINGPRACTICE．ITPLAYSAKEYPARTINTHEDEVELOPMENTOFSCHOOL，WHICHCOULDHELPIMPROVETHEQUALITIESANDSOCIALEFFECTSOFSCH001．THEPAPERDOESRESEARCHONSCHOOLPHILOSOPHYWHICHADOPTEDSUMMARIZINGTHELITERATUREANDANALYZINGTHECASES．ITISDIVIDEDINTOFIVEPARTSASFOLLOWSPARTONESHOWSANINTRODUCTIONOFSCHOOLPHILOSOPHY，INCLUDINGTHEORIGINOFSCHOOLPHILOSOPHYANDRESEARCHIMPROVEMENTSINCHINAANDABROAD．PARTTWOREDEFINESSCHOOLPHILOSOPHYONTHEBASISOFSUM岫XIZINGLITERATUREINFORMATIONANDCASEANALYZING．PARTTHREEDEALSWITHTHECONTENTSOFSCHOOLPHILOSOPHY，INCLUDINGCOREVALUE，MISSION，VISIONANDAINPARTFOURDISCUSSESTHEVALUESANDMEANINGSOFSCHOOLPHILOSOPHYONTHEDEVELOPMENTOFSCHOOL，WHICHCONTAINSDIRECTINGTHEDEVELOPMENTOFSCHOOLFORMINGTHESCHOOLCHARACTERISTICSPROMOTINGTHEIMAGEOFSCHOOL；ADVANCINGTHEHEALTHYANDHARMONIOUSDEVELOPMENTOFSCH001．PARTFIVEISABOUTTHECONSTRUCTINGOFSCHOOLPHILOSOPHY．ITCONTAINSTHEFACTORSINFLUENCINGCONSTRUCTINGSCHOOLPHILOSOPHY；THEPRINCIPLESANDPROCESSOFCONSTRUCTINGSCHOOLPHILOSOPHY．THEINNOVATIONOFTHISPAPERLIESINATTEMPTTOREDEFINESCHOOLPHILOSOPHYONTHEBASISOFSUMNRIZINGIITERATUREINFORMATIONANDCASEANALYZING，ANDPUTFORWARDSOMESUGGESTIONSOFCONSTRUCTINGSCHOOLPHILOSOPHY．KEYWORDSSCHOOL，SCHOOLPHILOSOPHY，SCHOOLCHARACTERISTICS，SCHOOLIMAGE

簡(jiǎn)介：華東師范大學(xué)博士學(xué)位論文應(yīng)激源感知的文化、性別差異以及應(yīng)對(duì)技巧對(duì)留學(xué)中國(guó)的非洲學(xué)生、日本學(xué)生和西方學(xué)生的跨文化研究姓名ISMAILHUSSEINHASHIM申請(qǐng)學(xué)位級(jí)別博士專(zhuān)業(yè)心理學(xué)指導(dǎo)教師楊治良200331VII該研究具有重要意義首先它的發(fā)現(xiàn)在幫助中國(guó)的海外留學(xué)生調(diào)整自己、提高成績(jī)方面其舂壤大懿蟄蓬；其次，該磷究豹菱疆霉疆茺手強(qiáng)蓑醛提供蘩簧瑩惠，強(qiáng)裁動(dòng)努晷蜜攀生在中國(guó)更好的學(xué)習(xí)，由此，增加他們獲得成功的可能性。該醑究酌梯奉取鴦{}瀾學(xué)鴦菲弼粳伯蓍家，鶩零擎生，囂方國(guó)家舞自久學(xué)生1美、講英語(yǔ)的歐洲國(guó)家、澳大利亞、新西蘭。數(shù)據(jù)來(lái)自北京、上海和廣州的11所大學(xué)。稅據(jù)研究目的對(duì)被試酶誨多方面進(jìn)行了甄配，包績(jī)班級(jí)、學(xué)校類(lèi)鬢、藩像環(huán)境、在孛國(guó)停窘的時(shí)問(wèn)、訪(fǎng)問(wèn)中國(guó)的次數(shù)以及年齡。被試為住授的一年級(jí)大學(xué)生，分為非洲、日本和西方國(guó)家三組，年齡在22．30歲之間，平均年齡為25．9，26和26歲。運(yùn)用囂個(gè)測(cè)耋工具對(duì)鼓試戇壓力知嫩和應(yīng)對(duì)策略進(jìn)雩亍了測(cè)爨，一個(gè)照海外學(xué)習(xí)壓力調(diào)查表SASS，另一個(gè)是應(yīng)對(duì)技能量寢CSI。海外學(xué)習(xí)壓力調(diào)查表怒在學(xué)生雎力量襲INSEL，＆ROLH，1985巍學(xué)生匿力調(diào)裘表ROSSERAL。，1999豹基毯上專(zhuān)為零疆究設(shè)計(jì)的應(yīng)對(duì)技熊量表包括45個(gè)項(xiàng)目，采用5點(diǎn)利氏量表作答法，評(píng)估被試應(yīng)對(duì)滕力和困難的憨力JEMBEK，1996?？?jī)?nèi)厝炝蚜?個(gè)翌分?jǐn)?shù)宅餐是懟蕊力贅?biāo)挵l(fā)、譯傣媾凌豹糍力、自信、資源的豐管性、邋應(yīng)性和炭活性、對(duì)壓力的前提態(tài)度以及放松能力。數(shù)據(jù)的寢鬃工作在2002年靜第二個(gè)學(xué)耪逶符，一鏊徽博圭蠡研究的學(xué)生魯憨幫韻牧集本校的數(shù)據(jù)。向北京、上海和廣州的高校共發(fā)放問(wèn)卷300份，收回有效問(wèn)卷SASS222份，CSL228份。終累表弱，對(duì)三組技試來(lái)講，來(lái)自學(xué)習(xí)和人際方面的壓力懸最普遍撐在的壓力，所商三組被試知覺(jué)剎的最大匪力是日?，嵤拢瑢?duì)來(lái)自人際、個(gè)體內(nèi)部、學(xué)校、環(huán)境愿力的知嫩三綴之淹沒(méi)有熬異。綴肉差異儀存在予疆力豹豫分類(lèi)中。在諸熱獲攝低分、曠諜、與不熬悉的人一起工作等方面的壓力知覺(jué)在男性和女性學(xué)生中觀(guān)察到了細(xì)微的差別。肇籜潮幫囂本學(xué)生糖魄，囂方學(xué)生襲瑰窶了{(lán)受強(qiáng)豹旋懟能力。在痊慰搜鼗上三組學(xué)象存在麓異，西方學(xué)生程所有7個(gè)分量表上的得分都較高，在放松的能力上得分最高，非洲、酲奉精西方攀生在資源豐富畿方覆靜澎對(duì)技瓣普遍較差。勇女學(xué)生在藏薅壓力豹方式主沒(méi)有蓑異。該研究認(rèn)為通常研究的壓力和應(yīng)對(duì)技能反映了不同性別和文純?nèi)后w闡蒔差辯，該磺究舞這～觀(guān)點(diǎn)提供了證掇，證據(jù)襲明某種具體的成對(duì)技熊與基于性別和文化產(chǎn)生的壓力具肖不

簡(jiǎn)介：華中師范大學(xué)博士學(xué)位論文受教育權(quán)主體范式論關(guān)于教育法理的哲學(xué)和歷史發(fā)展的研究姓名孫霄兵申請(qǐng)學(xué)位級(jí)別博士專(zhuān)業(yè)教育學(xué)原理指導(dǎo)教師孫綿濤20030301的學(xué)科角度土對(duì)受教育投聞篷予鼓分析輯究，愛(ài)映了教彎翹題獨(dú)鴦的特點(diǎn)。邋過(guò)受教喜投主體范式理論豹密踐研究，謊弱教育投主體范式對(duì)于實(shí)踐的撂導(dǎo)槔耀，井提出了一系列申困教育嬲政策建議和立法建議。莛體內(nèi)容覓第丸章。綜上所述，率文借勁予范式靜方法，把受教育極秘題與哲學(xué)、法舉和歷史學(xué)等學(xué)辯鹱域聯(lián)系起來(lái)，努力體瑗了受教育較主體范式邏輯與掰變酌統(tǒng)一，理論冬實(shí)筏靜統(tǒng)一，努力傻受教育較理論擒為貫逶哲學(xué)、法學(xué)，歷變學(xué)冪L教育學(xué)豹理論，力菠穩(wěn)建起關(guān)予受教育投的瓔論體系。關(guān)鍵謫受教育投受教育校主體受教育較投輜主體受教育較校力主體受教育較主體范式受教育權(quán)特較仇范式受教育權(quán)索教純藏式受教育較國(guó)家純范式受教育校社會(huì)化范式受教育校個(gè)譴億范式II

簡(jiǎn)介：江西師范大學(xué)碩士學(xué)位論文回歸本真的教育哲學(xué)解釋學(xué)視野下的教育探析姓名王金本申請(qǐng)學(xué)位級(jí)別碩士專(zhuān)業(yè)教育學(xué)原理指導(dǎo)教師譚虎20090501認(rèn)為課程的意義是既定的，強(qiáng)調(diào)知識(shí)的邏輯性、客觀(guān)性和現(xiàn)在性。哲學(xué)解釋學(xué)的課程觀(guān)認(rèn)為，課程是“文本”。課程的意義不是原有的、本質(zhì)的、普遍的、固定不變的，而是不斷生成的。教育文本的存在是一種“自律”性存在，教育文本是一個(gè)“半成品”。此外，哲學(xué)解釋學(xué)的課程觀(guān)重視課程文本的意向性建構(gòu)。關(guān)鍵詞理解；存在；哲學(xué)解釋學(xué)；教育Ⅱ