簡介：分類號學(xué)校代碼Q5絲密級學(xué)號垡_L102020125李贄與耿定向的哲學(xué)思想之爭研究STUDYOFTHEDEBATEONTHEPHILOSOPHYOFLIZHIANDGENGDINGXIANG一一一湖南師范大學(xué)學(xué)位評定委員會辦公室二。一五年五月ABSTRACTWITHTHEYANGMINGTHOUGHTSPOPULARITYOFTHEWORLD，INTHELATEMINGDYNASTYIDEOLOGICALCIRCLEAPPEAREDAVARIETYOF”MUTATION”PHENOMENONTHECLASSOFBACHELORSWHOTHENCALLEDVARIOUS’GRASSISALWAYSGREENER’FELTDEEPLYCRISISOFTHESOCIALATMOSPHERE，WHOSPAREDNOEFFORTTOTURNTHETIDEALARGENUMBER，GENGROOFTOPTHATISONEOFTHEREPRESENTATIVEFIGURES．THATFIERCEANDIDEASWITHCOMPLEXEMOTIONALDEBATEBETWEENLIZHIANDGENGDINGXIANG，ANDEVOLVEDINTOTHEINTELLECTUALHISTORYOFTHELATEMINGPERIODLEADINGACADEMICKOAN，RESULTINGINTHEMINGANDQINGDYNASTIESORTHODOXMORALISTSSTRONGLYCRITICIZEDLIZHI’NONSAINTCANNOT“SEEHIMASANTITRADITIONAL．ANTITAOISM”HERESY”ISCONFUCIANISMREBELS，WHILETHEROOFTOPCONFRONTATIONWITHGENGISUNDOUBTEDLYBECAMEALOYALSUPPORTEROFCONFUCIANISM．THISARTICLEDOESNOTINTENDTOINTHISSTRUGGLECONTINUESPHILOSOPHICALPERSPECTIRETOUNDERSTANDTHISPHENOMENON，BUTWANTTORESTOREBASEDONTHEHISTORICALCONTEXT，EXPLORETHEDEEPCONTENTIONBETWEENTWOPERSON，BECAUSEITINVOLVESOFHOWTOMAKEABASICJUDGMENTIDEOLOGICALHISTORYDEVELOPTRENDTOTHELATEMINGDYNASTY．ANDTWOLEVELSFROMTHEINTERNALLOGICOFTHEHISTORICALREALITYOFTHEDEVELOPMENTOFLOGICANDPHILOSOPHYTODODEEPSTUDYASKEDDISAGREEMENTBONEOFCONTENTIONBETWEENTWOPEOPLEISNOTGENGANDLIPOSITIVEOR

簡介：摘要摘要李石岑先生是中國二十世紀(jì)的著名學(xué)者。他一生盡管生命短暫，卻對發(fā)掘中國傳統(tǒng)文化精髓和傳播西方文化，特別是傳播馬克思主義學(xué)說做出了不可磨滅的貢獻(xiàn)。李石岑先生一生的思想很多，他秉承五四新風(fēng)，廣泛介紹西方新知識，新學(xué)說，并參證中國傳統(tǒng)學(xué)說，對人生問題多有闡發(fā)。李石岑把“生命”上升為本體論意義，圍繞“表現(xiàn)生命”這一終極目的，從哲學(xué)、藝術(shù)、科學(xué)、學(xué)問和教育幾個角度展開，論述了人生的理想、人生的價值，人生的態(tài)度、人生的境界和歸宿，以及人生問題的解決方案和表現(xiàn)生命的實現(xiàn)路徑等問題。他以“無為”作為表現(xiàn)生命的方法，反對遏抑生機(jī)，阻礙生命的人為的東西，強(qiáng)調(diào)使“本然自然的”“生”通過內(nèi)在的意志表現(xiàn)出來，不加任何外為的因素。通過真我的修養(yǎng)，實現(xiàn)人生的大有為，從小我的人生境界上升到宇宙的人生境界，最后歸人生于藝術(shù)一途。當(dāng)前，我國正處在社會的轉(zhuǎn)型時期，人們的人生觀難免受到?jīng)_擊，那么究竟人生及生命的意義何在如何才算實現(xiàn)自己的人生價值呢這位現(xiàn)代哲學(xué)家的人生哲學(xué)思想對于我們思考人生具有一定的參考價值和借鑒意義。關(guān)鍵詞李石岑人生哲學(xué)表現(xiàn)生命藝術(shù)學(xué)位論文獨創(chuàng)性聲明學(xué)位論文獨創(chuàng)性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)表或撰寫過的研究成果，也不包含為獲得南昌大李或其他教育機(jī)構(gòu)的學(xué)位或證書而使用過的材料。與我一同工作的同志對本研究所做的任何貢獻(xiàn)均已在論文中作了明確的說明并表示謝意。學(xué)位論文作者簽名呼寫今由下簽字日期護(hù)夕年了甲日學(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南昌大學(xué)有關(guān)保留、使用學(xué)位論文的規(guī)定，有權(quán)保留并向國家有關(guān)部門或機(jī)構(gòu)送交論文的復(fù)印件和磁盤，允許論文被查閱和借閱。本人授權(quán)南昌大學(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)書學(xué)位論文作者簽名手寫飛分分導(dǎo)師簽名簽字日期，。7年‘”/日簽字日期年乙月帳學(xué)位論文作者畢業(yè)后去向工作單位通訊地址電話郵編

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簡介：分類號???????UDC密級?公?開??囂廬夕擎碩士研究生學(xué)位論文朱謙之文化哲學(xué)思想研究申請人學(xué)號培養(yǎng)單位學(xué)科專業(yè)研究方向指導(dǎo)教師完成日期姚瑤2120072哲學(xué)學(xué)院文化哲學(xué)現(xiàn)代性與西方文化批判姜華教授2015年3月30日黑龍江大學(xué)碩士學(xué)位論文ABSTRACTTHECULTUREPHILOSOPHYOFZHUQIANZHIHASASTRONGBACKGROUND，INORDERTOSAVETHENATIONINDIRESTALLS．ZHUPROPOSEDTHEIDEAOFNATIONSALVATIONCULTURE，ANDHEHOPESTOBOOSTCHINACULTURALRENAISSANCE．PHILOSOPHICALTHEORYOFTHEFORMATIONOFCULTURALINFL{AENCESFROMTHEWESTBYTHEDIFFERENTCULTURES，ANDMAINLYFROMTHECHINESETRADITIONALCULTURE，ANDLIFEPHILOSOPHY,DIALECTICSANDTHEIMPACTOFTHELAWINTHREESTAGES．THEHECULTUREOFZHUQIANZHIISDIVIDEDINTOEIGHTTYPES，ANDALLFOURTYPESOFCULTURALANDSOCIALASPECTSWHICHCULTURALASPECTSOFKNOWLEDGE．STAGEINTHEDEVELOPMENTOFCULTURE，THECULTUREOFITSINTERNALLYGENERATEDFOURTIMES，THESEFOURCULTURALTYPESAREMUTUALINFLUENCE．ZHUQIANZAI’SPOINTOFVIEWBUTALSOFROMTHEWORLDOFCULTURE，ANOVERVIEWOFTHEVARIOUSTYPESOFCULTURALREPRESENTATIVES．INDIA，CHINAANDTHEWESTREPRESENTTHERELIGION，PHILOSOPHYANDSCIENCEINTHREEDIFFERENTCULTURES．THEERAOFRELIGIOUSCULTUREANDPHILOSOPHYOFCULTUREHASBECOMEINTHEPAST，ATTHISSTAGEISDOMINATEDBYSCIENCEANDCULTURE，WORLDCULTURETOCULTUREANDTHEARTSASANENDEVENTUALLY．ZHUQIAN出’SCULTURALPHILOSOPHYOFLIMITEDAGEFACTORS，THEREAREALOTOFSHORTCOMINGS，BUTITSCULTURALPHILOSOPHYFORTHEDEVELOPMENTOFCHINASMODERNIZATIONHASIMPORTANTSIGNIFICANCE．KEYWORDSCULTUREPHILOSOPHY；CULTURETYPE；SOUTHERNCULTUREMOMENT；THREEPHASEIHLE

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簡介：天津師范大學(xué)博士學(xué)位論文普遍主義的貧困自由主義政治哲學(xué)研究姓名馬德普申請學(xué)位級別博士專業(yè)政治學(xué)理論指導(dǎo)教師徐大同200211ABSTRACTUNIVERSALISMISNOTONLYADISTINCTGENEOFWESTERNCULTURALTRADITION，BUTALSOALLELEMENTARYCONSTITUENTOFLIBERALISM．WITHTHEHISTORICALMATERIALISM，THISDISSERTATIONEXPLORESTHESOCIALANDHISTORICALROOTOFWESTERNLIBERALUNIVERSALISM，ANALYSESTHREEPRIMARYPATTERNSOFARGUMENTATIONNATURALLAW，UTILITARIANISM，VALUEPLURALISM，ANDSOMEOFTHEIRMUTATION，OPENSOUTTHEDIFFICULTYEVERYPATTERNFACESANDITSFAILUREOFARGUMENTATION．ATLAST，THISDISSERTATIONPOINTSOUTTHEDANGERSOFTHELIBERALUNIVERSALISM，COGNITIVEORIGINSANDELTORSOFTHEWAYOFTHEUNIVERSALISTICTHOUGHT，ANDTHEHISTORICITYOFDEVELOPMENTOFTHEHUMANUNIVERSALRELATION．THISDISSERTATIONINCLUDESFIVECHAPTERS．INTIEFISTCHAPTER,THEAUTHORDISCUSSESTHEUNIVERSALISMTRADITIONINTHEWESTERNCULTUREANDTHEHISTORICALORIGINOFITSFORMING．ANCIENTGREEKNATUREPHILOSOPHYEXPLORINGTHEORIGINANDPERPETUITY,PLATODISCUSSINGTHEUNIVERSALCONCEPTIONOFTHEGOOD，STOICTHOUGHTSOFCOSMOPOLITAN1FEASONANDCOSMOPOLITANNATION，ANDTHECONCEPTIONOFCHRISTIANMONOTHEISMANDPERPETUALLAWAREALLSPECIFICREPRESENTATION．EXCEPTFORTHENATUREPHILOSOPHY，THEOTHERSEMPHASIZETHEUNIVERSALITYANDABSOLUTENESSOFTHEGOODVALUE，WHICHCOMEINTOBEINGTHEEXTREMEINTHECHRISTIAN，ATLAST，THEBANKRUPTOFVALUEUNIVERSALISMWEREPRONOUNCEDBYTHERELIGIOBSPERSECUTIONANDWAR．TNTHESECONDCHAPTER,THEAUTHORDISCUSSESTHEFIRSTFORMOFLIBERALUNIVERSAHSRH_NATILTALLAWTHOUGHTSANDUNIVERSALISFICPRINCIPLEOFCONSTITUTIONTHATITINSISTSON；ANALYSESITSUNIVERSALISTIEOPINIONOFTHEHUMANITY,HUMANRIGHTSANDNORM；OPENSOUTITSSIGNIFICANCEANDFUNDAMENTAL1IMITATION．INTHETHIRD，THEAUTHORDISCUSSESTHERISINGOFHISTORICISMIN19THCENTURYANDITSARACKONLIBERALISM，INCLUDINGLIBERALRESPONSEFORTHEATTACK．ONTHEONEHAND，THERESPONSEWASREPRESENTEDBYCONSTANTANDDETOCQUEVILLE’SHISTORICALEXPLANATIONOFLIBERALISM；ONTHEOTHERHAND，ITWASMOREWEIGHTILYREPRESENTEDBYBENTHAMANDMILLER’SEXPLANATIONOFUTILITARIANISM．ASTHEMAINFORMOFARGUMENTATIONOFTHELIBERALUNIVERSALISM，UTILITARIANISMNOTONLYINFUSESSOYILEENERGYINTOTHELIBERALISM，BUTALSOBRINGSMOREGREATLYCRISISFORTHELIBERALUNIVERSALISM．INTHEFORTH，THEAUTHOREMPHATICALLYANALYSESTHETHIRDFORMOFARGUMENTATIONBERLIN’SVALUEPLURALISM，POINTSOUTITSGREATATTACKONTHEUNIVERSALISM．ATTHESAMETIME，THEAUTHORANALYSESTHEFORMOFHAYEKANDNOZICH’SSYNTHETICARGUMENTATIONSANDRAWLS’SARGUMENTATIONINNEWNATURALLAWFORM，OPENSOUTTHEIRFAILURESOFARGUMENTATIONFORTHELIBERALUNIVERSALISM．

簡介：分類號??????一UDC??????．密級?公?丹??Z囂聲夕擎碩士研究生學(xué)位論文普特南心靈哲學(xué)的演進(jìn)路向一從功能主義到反功能主義申請人學(xué)號培養(yǎng)單位學(xué)科專業(yè)研究方向指導(dǎo)教師完成日期郝釗森2130046哲學(xué)學(xué)院科學(xué)技術(shù)哲學(xué)科學(xué)認(rèn)識論李金輝教授2016年3月01日黑龍江大學(xué)碩士學(xué)位論文ABSTRACTPUTNAMFOUNDEDSINCETHEMECHANICALFUNCTIONALISM，HISTHISTHEORYOCCUPIESTHEIMPORTANTPOSITIONINTHEFIELDOFPHILOSOPHYOFMIND．MECHANICALFUNCTIONALISMISNOTISOLATED，ITISPHILOSOPHYSOULABRANCHDERIVEDTHROUGHLONGTERMDEVELOPMENT．PHILOSOPHYOFMINDISANANCIENTANDYOUNGSUBJECT，STARTEDFROMTHEANCIENTGREEKPERIOD，PHILOSOPHERSAROUSEDSTRONGINTERESTINRESEARCHONHEAA，CONTINUESTODAYHAVEFORMEDACOMPLETESETOFTHEORYSYSTEM．PUTNAMMECHANICALFUNCTIONALISMFOUNDEDCONTINUETHEPREVIOUSPHILOSOPHERSUNDERSTANDINGOFMINDPHILOSOPHYPUTFORWARDITSOWNNEWIDEAS，THEPROCESSOFTHEPHILOSOPHYOFMINDANDGOTFURTHERDEVELOPMENT．HOWEVER，THERESEARCHPROCESSOFMECHANICALFUNCTIONALISMHASNOTALLBEENPLAINSAILING，OTHERPHILOSOPHERSOFTHETHEORYPUTFORWARDTHEQUESTIONANDMECHANICALFUNCTIONOFSOCIALISMITSELFDEFECTSMAKEPUTNAM，AFTERATHOROUGHCONSIDERATIONOFMECHANICALFUNCTIONALISMHASEXPERIENCEDTHERESEARCHPROCESSOFNEGATIONOFNEGATION，EVENTUALLYABANDONEDTHEIDEAOFTURNTOWARDSTHEFUNCTIONALISM．KEYWORDSPHILOSOPHYOFMIND；FUNCTIONALISM；PUTNAM．；OPPOSEFUNCTIONALISM．Ⅱ．

簡介：華東師范大學(xué)碩士學(xué)位論文晚期?？抡摗白晕业呐嘤保↙ACULTUREDESOI）－－作為生存美學(xué)的哲學(xué)姓名陳軍花申請學(xué)位級別碩士專業(yè)外國哲學(xué)指導(dǎo)教師姜宇輝201105華東師范大學(xué)201L屆外國哲學(xué)專業(yè)碩士學(xué)位論文晚期?？抡摗白晕业呐嘤?ACULTUREDESOI作為生存美學(xué)的哲學(xué)ABSTRACTINANCIENTTIMES，SELFCONCERNINGISNOTONLYALIFEPRINCIPLEOFPHILOSOPHERS，BUTALSOTHEFOCUSOFTHEIRTHINKINGANDLIVES．THISTHESISISINSPIREDBYTHISISSUE．THISTHESISFIRSTDESCRIBESTHEFORMSANDCHARACTERISTICSOFSELFCONCERNINGINDIFFERENTPERIODSOFANCIENTTIMESANDPROPOSESTHATWESHOULDUNDERSTANDTHEMEANINGOFSELFCONCERNINGCOMPREHENSIVELY．SELFCONCERNINGCANNOTONLYMAKEONESELFPERFECTCOMPLETELY,BUTINADVERTENTLYBRINGSOMEBENEFITTOTHESOCIETY．MEANWHILE，SELFCONCERNINGISALSOAPERFORMANCEOFMORALITY．THENITCOMESTOFOUCAULT’S“SELFCULTIVATION．”FOUCAULTBELIEVESTHATTHE“SELF’IN”SELFCULTIVATION”ISTHESUBJECT’SOWNCREATION，NOTTOBEGIVEN，ANDITISNOTTOBECONSTRUCTED．THECOREOF“SELFCULTIVATION“ISSELFCONCERNING．INORDERTOEXPLAINTHESELFCONCERNINGFURTHER,THISTHESISBEGINSWITHTHECONCEPTSOF”SAVE¨AND¨CONFESS¨，ANDCONCLUDESTHATTHESUBJECTMUSTTELLTHETRUTHBECAUSETHETRUTHTELLINGISACONDITIONOFSELFSAVING．WHILECONCERNINGABOUTONESELF,ONEMUSTHANDLETHERELATIONSHIPBETWEENOTHERSCONCERNINGANDSELFCONCERNING，BUTINTHECAREOFOTHERS，ONEMUSTFOCUSONTHEMSELVES．BECAUSE，AFTERALL，CONCERNINGABOUTOTHERSAIMSATCONCERNINGABOUTONESELF．FOUCAULT’SSELFCONCERNINGISINSTRUCTIVEFORUS，WHICHDEMANDSTHATTHESUBJECTSHOULDCREATEHISLIFECOURSEASAWORKOFART，ANDGETHISOWNHAPPINESSINFREEAESTHETICPRACTICE．CLEARLY,FOUCAULT’SSELFCONCERNINGMEANSTHATTHESUBJECTSHOULDNOTONLYCONTROLHISOWNBODYANDSOUL，BUTALSOGETAWAYFROMALLSLAVERYOUTSIDEANDCREATEHISOWNLIFEINTOAUNIQUEWORKOFARTANDLIVEUPTOHISOWNLIFESTYLE．THISISTHEKEYTOFOUCAULT’SSELFCULTIVATION．KEYWORDSFOUCAULTSELFCULTIVATIONSELFCONCERNINGFREEDOMAESTHETICSOFEXISTENCE

簡介：山東大學(xué)博士學(xué)位論文易經(jīng)管理哲學(xué)研究姓名吳世彩申請學(xué)位級別博士專業(yè)中國哲學(xué)指導(dǎo)教師劉大鈞20021118一一．省奎鑾蘭苧圭耋簦笙塞合太和，乃利貞’的學(xué)術(shù)碩果，怎么不令人心潮澎湃，深感黃中通理，而美之至也”劉大鈞語但也有美中不足之事。參閱國際國內(nèi)易學(xué)研究成果，我們發(fā)現(xiàn)富有現(xiàn)實意義的“管理易”研究十分薄弱。據(jù)不完全統(tǒng)計，國內(nèi)已發(fā)表的管理易類文章不可多見，專門學(xué)術(shù)著作寥寥無幾，而且普遍存在著缺乏系統(tǒng)性、邏輯性、學(xué)理性、訓(xùn)詁性的不足。正如有學(xué)者所指出的，“近年來的易學(xué)研究中所出現(xiàn)的突出問題之一，就是部分學(xué)者較多地以一般文字家的眼光從事其研究，缺乏應(yīng)有的更為高遠(yuǎn)的哲學(xué)史家、思想史家的視野。在這種一般文字家的眼光下，他們每每斤斤計較于歷代易學(xué)之對周易經(jīng)傳詮釋與闡衍的符與不符，有者乃至將與經(jīng)義‘相符’的經(jīng)傳解讀、闡衍者說成是‘本義派’，把‘不相符’的經(jīng)傳解讀、闡衍者說成是‘發(fā)揮派’。”國這也較為中肯地?fù)糁辛四壳啊肮芾硪住毖芯康钠M。因而，我們認(rèn)為，“易經(jīng)與現(xiàn)代管理”這一“援易以為說”的鉤深論題，要求研究者必須站在哲學(xué)詮釋學(xué)的立場上，定位于易學(xué)與現(xiàn)時代的精神的契合的高度上，著眼于世界經(jīng)濟(jì)國際化、政治多元化、文化兼容化、生活智慧化的時代情勢，帶著現(xiàn)代管理的實際問題，真正鋪下身子探入到周易這座神秘的毀堂中去，只有這樣才能有新的收獲。易乃含具豐富的管理學(xué)意蘊的典籍。這在易學(xué)界已達(dá)成共識。有必要規(guī)正這樣一個誤見類似于管理易類的研究，不是治易而是用易，至多算作易“術(shù)”列。而且，持此觀點者還可以從歷史資料中得到考證，認(rèn)為象歷代正史的藝文志、經(jīng)籍志以及清高宗乾隆年間編纂的四庫全書、四庫全書總目提要等皆有明確分野∥當(dāng)代易學(xué)研究狀況表明，傳統(tǒng)易學(xué)正逐步實現(xiàn)著向現(xiàn)代易學(xué)的轉(zhuǎn)變，“現(xiàn)代易學(xué)”與傳統(tǒng)易學(xué)相繼而來。表現(xiàn)在如下幾個方面其一，“術(shù)”而轉(zhuǎn)“學(xué)”。傳統(tǒng)易學(xué)向來重視“易術(shù)”，認(rèn)為周易無非是占筮之書。／的確，周易數(shù)千年來從未因朝代更替而中斷流傳，這在很大的程度上取決于其占筮功能，古來的易學(xué)大家無不精于筮法}改革開放以來，①‘大易集述，劉大鈞主編，巴蜀書杜，1998年IO月第1版，第177頁2

簡介：分類號學(xué)校代碼密級易傳的道德哲學(xué)研究THESTUDYOFYIZHUAN’SMORALPHILOSOPHY導(dǎo)師姓名、職稱睦堡堡割趲學(xué)科專業(yè)主圄塹鱟研究方向主國查垡塹堂湖南師范大學(xué)學(xué)位評定委員會辦公室二0一五年五月ABSTRACTTHEMAINISSUESDISCUSSEDABOUTMORALPHILOSOPHYISMETAPHYSICALQUESTION．THESEQUESTIONSCOMEFROM血EETHICALLIFEOFHUMANANDAREBASICEDONIT．YI．ZHUANISAPRODUCTOFTHEDEVELOPMENTANDHIGHLIGHTOFHUMANS．ITISATHEORETICALABSTRACTIONTHATPEOPLEMAKEACONCLUSIONFROMTHEREALITYANDTHEWORLDAFTEROBSERVATION．THEFORMATIONOFRLORALPHILOSOPHYANDETHICALLIFEOFMORALPEDIGREEISALSOFROMTHEETHICALLIFE．THETEXTWILLMAINLYDISCUSSABOUTMORALTHINKING，MORALCOGNITION，MORALCULTIVATIONANDMORALITYTOSORTOUTMORALPHILOSOPHYANDTHESYSTEMFROMYI．ZHUAN．THEFIRSTCHAPTERMAKESASIMPLECONCLUSIONABOUTTHETIMEANDTHEAUTHOROFTHISBOOKWHICHAGREESYIZHUANWASPRODUCEDBYTHETIMEOFTHEWARRINGSTATES．ITSTATESTHOUGHTSINYIZHUANDON’TBELONGTOONEPHILOSOPHICBRANCHBUTAFUSIONOFVARIOUSTHOUGHTS．IT’SACULTURALWISDOMOFAHUNDREDSCHOOLSOFTHOUGHTCONTEND．THESECONDCHAPTERANALYSISESYIANDREGARDSITASAMORALTHINKINGANDMAINLYDISCUSSESMORALTHINKING．ANALOGYENABLESPEOPLETOKNOWTHENATUREOFTHETAO，ANDFINDOUTABASICRULETHATMAKESACOMPARISONBETWEENHUMAN’SLIFEANDTHENATURALRULES．THEPROCESS，F(xiàn)ROMTHEAPPEARANCETOTHEESSENCE，HASABETTERUNDERSTANDINGABOUTTHEKNOWLEDGEOFGODANDHUMANITARIANANDMAKESITMOREFORMERANDATTRACTIVETOWORKOUTTHEBASICRULESTHATALLHUMANSHOULDBEOBEYTO．THEWAYTOLIVEALIFEISDEVELOPEDFROMCOPYINGTODEPENDENTLYTHINKING．AVIRTUECOMBINEDFROMGODANDMANLEADSHUMANTOREALIZETHENATUREOFMORALITY,NAMELYTAO，WHICHPROVIDESAULTIMATEAIMANDDREAMFORHUMAN’SMORALITY．THETHIRDCHAPTERWILLUNFOLDAROUNDTHEFOLLOWINGTHEOPPOSINGPRINCIPLESINNATURE，YINANDYANG；HUMANGOODNESSANDNATURALHONESTYINHERITINGFROMTAO；ALLTHEACESINIL

簡介：四川師范大學(xué)學(xué)位論文獨創(chuàng)性聲明本人聲明所呈交學(xué)位論文雖蔓圭童塹立2鑫I竣鹼蔦窒鶿叁本人聲明所呈交學(xué)位論文尚蔓歪復(fù)聱立2盒毆趁豸望鯔益是本人在導(dǎo)師蛙蘭婦導(dǎo)下，獨立進(jìn)行研究工柞所取得的成果。除文中邑經(jīng)注明引用的內(nèi)容外，本論文不含任何其他個人或集體已經(jīng)發(fā)表或撰寫過的作品或成果。對本文的研究做出重要貢獻(xiàn)的個人和集體，均已在文中以明確方式標(biāo)明。本聲明的法律結(jié)果由本人承擔(dān)。本人承諾已提交的學(xué)位論文電子版與論文紙本的內(nèi)容一致。如因不符而引起的學(xué)術(shù)聲譽(yù)上的損失由本人自負(fù)。學(xué)位論文作者南嗖簽字日期山修年6月7日四川師范大學(xué)學(xué)位論文版權(quán)使用授權(quán)書本人同意所撰寫學(xué)位論文的使用授權(quán)遵照學(xué)校的管理規(guī)定學(xué)校作為申請學(xué)位的條件之一，學(xué)位論文著作權(quán)擁有者須授權(quán)所在大學(xué)擁有學(xué)位論文的部分使用權(quán)，即1已獲學(xué)位的研究生必須按學(xué)校規(guī)定提交印刷版和電子版學(xué)位論文，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)庫供檢索；2為教學(xué)、科研和學(xué)術(shù)交流目的，學(xué)校可以將公開的學(xué)位論文或解密后的學(xué)位論文作為資料在圖書館、資料室等場所或在有關(guān)網(wǎng)絡(luò)上供閱讀、瀏覽。本人授權(quán)萬方數(shù)據(jù)電子出版社將本學(xué)位論文收錄到中國學(xué)位論文全文數(shù)據(jù)庫，并通過網(wǎng)絡(luò)向社會公眾提供信息服務(wù)。同意按相關(guān)規(guī)定享受相關(guān)權(quán)益。保密的學(xué)位論文在解密后適用本授權(quán)書學(xué)位論文作者簽名名7砭簽字日期≯F眸月C1日刷謐各穸％役／圳刀0辯日馴∥月枷萬方數(shù)據(jù)ABSTRACTPHILOSOPHICALANALYSISONTHEEVOLVEMENTOFPROMETHEUS’IMAGEABSTRACTTHEIMAGEOFPROMETHEUSISTHECLASSICALIMAGEINTHEANCIENTGREEKMYTHOLOGYANDANCIENTGREEKPHILOSOPHY．INCLASSICALWORKSINDIFFERENTTIMESPHILOSOPHERSELABORATEDTHEIMAGE，BUTTHEYFOCUSEDONDIFFERENTASPECTS，SOINDIFFERENTWORKSTHEYADDEDSOMECONTENTS．INTHISTHESIS，THEAUTHORWILLSELECTTHEREPRESENTATIVEWORKSTOANALYZEANDCOMPARETHEIMAGEOFPROMETHEUS，ANDTRYTOUNDERSTANDPHILOSOPHICALLYTHEEVOLVEMENTOFPROMETHEUS’IMAGE．THISTHESISWILLSELECTHESIOD’STHEOGONYANDWORKSANDDAY，AESCHYLUS’PROMETHEUSBOUND,PLATO’SPROTAGORAS，SHELLEY’SLIBERATEDPROMETHEUSANDMARX’SDOCTORALDISSERTATION，INWHICHDIFFERENTIMAGESOFPROMETHEUSWEREEXHIBITEDANDTHOSEIMAGESAYEREPRESENTATIVE．INTHEPRESENTAGETHEFRENCHWRITERABELCAMUSMENTIONEDTHEIMAGEINHISMYTHOFSISYPHUS．THEAUTHORWILLSUMUPTHECHANGEOFPROMETHEUS’IMAGEANDITSMEANING．THISTHESISISDIVIDEDINTOSEVENPARTSTHATINCLUDESFIVECHAPTERS，INTRODUCTIONANDCONCLUSION．INTHE”INTRODUCTION”，THEREASONOFSELECTINGSUBJECTANDTHERELATEDRESEARCHLITERATUREAREINTRODUCED．INTHECHAPTER1，THEAUTHORMAINLYINTRODUCESTHEMAINCONTENTSINTHEWORKSANDDAYSANDTHEOGONY，ANALYSESTHESIMILARITIESANDDIFFERENCESBETWEENTHEIMAGEOFPROMETHEUSINTWOWORKS，ANDESPECIALLYFROMTHEPERSPECTIVEOFTHERELATIONSHIPBETWEENGODANDMANANALYSESTHEDIFFERENCES．INTHESECONDCHAPTER，THEAUTHORMAINLYDISCUSSESTHEOVERVIEWOFAESCHYLUS’TRILOGY，ANDFOCUSESONPROMETHEUSBOUNDANDFROMTHERELATIONSHIPBETWEENTHEFATEANDTHESKILLANALYSESTHESIMILARITIESANDDIFFERENCESOFTHEIMAGEOFPROMETHEUSBETWEENTHEWORKSANDTHEFORMERWORKS．INTHETHIRDCHAPTER，THEAUTHORNARRATESFIRSTLYTHEBACKGROUNDINWHICHPLATOWROTEPROTAGORAS,“SECONDLYTREATSTHEDIFFERENCESOFPROMETHEUS’IMAGEBETWEENTHEWORKSANDTHEFORMERWORKS；THIRDLYTHROUGHINTRODUCINGTHESTORYTHATPROTAGORASTELLS，ANALYSESTHESIMILARITIESANDDIFFERENCESOFPROMETHEUS’IMAGEBETWEENTHEWORKSANDTHEFORMERWORKSFROMTHEANGLEOF“THEARTOFPOLITICS”．INTHEFOURTHCHAPTER，THEAUTHORANALYSESSHELLEY’SLIBERATEDPROMETHEUS．ANDEXPOUNDS“FREEDOM’’THROUGHPROMETHEUS’IMAGE．INTHEFIFTHCHAPTER，THEAUTHORDISCUSSESPROMETHEUS’IMAGEINMARX’SDOCTORALDISSERTATION,ANDTREATSPROMETHEUSFROMTHEANGLEOFPHILOSOPHICALOPPOSITIONTORELIGION．THELASTPARTISTHECONCLUSIONOFTHETHESIS．III萬方數(shù)據(jù)

簡介：分類號學(xué)校代碼10542密級學(xué)號201302020089的生命哲學(xué)研究ASTUDYONTHEPHILOSOPHYOFLIFEINYIZHUAN指導(dǎo)教師姓名、職稱陳仁仁副教授湖南師范大學(xué)學(xué)位評定委員會辦公室二0一六年六月如何各個小生命之間又有何聯(lián)系這個結(jié)構(gòu)又是如何形成和維持的這是筆者第二章著力去解決的問題。筆者通過對三才、三才之道以及其與生命存在的結(jié)構(gòu)關(guān)系研究，認(rèn)為天地創(chuàng)造生發(fā)之動力乃源自其獨特的天地人三才的結(jié)構(gòu)和性質(zhì)。天道之資始，地道之資生，人道之“崇德廣業(yè)”以參贊天地化育是宇宙生命存在進(jìn)行著無窮的生命形態(tài)轉(zhuǎn)易的動力之源。按照思維的邏輯，筆者在第三章思考的是三才為何為動力之源即生命存在間的不息之生命創(chuàng)造之本為何而其最佳的關(guān)系即最佳的生命狀態(tài)是怎樣的通過對感通的類型、需要、可能性以及途徑進(jìn)行分析后，筆者認(rèn)為生命創(chuàng)造之本在生命存在間的感通，此亦為宇宙生命存在間最佳的關(guān)系即最佳的生命狀態(tài)，此“感通”乃謂與天時地利以及百姓之志皆得并行不悖之圓融貫通之境。關(guān)鍵詞易傳，生命哲學(xué)，生生，三才之道，感通

簡介：分類號密級單位代碼10422堂縣．J’，‘◎厶紊另孥博士學(xué)位論文SHANDONGUNIVERSITYDOCTORALDISSERTATION麓裴勰緞渺占彩尹剮覷拋作者專業(yè)導(dǎo)師合作導(dǎo)師贏勵彩刃似吃譬砷霞Ⅶ‘年R月彳日嘧，。白孑●●●原創(chuàng)性聲明1ILLLIITLTLL11111111ILLT1TILLIⅧ＼1939413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人或集體已經(jīng)發(fā)表或撰寫過的科研成果。對本文的研究作出重要貢獻(xiàn)的個人和集體，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)。論文作者簽名三啦日論文作者簽名冬擎鏨}日期蘭生蟹關(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)師簽名域日期坐礦

簡介：YL旺3226‘脅夕Z博士學(xué)位論文⑧作者姓名指導(dǎo)教師作為新柏拉圖主義者，他們深刻感受到普羅提諾關(guān)于靈魂的理智性本質(zhì)的學(xué)說與基督信仰關(guān)于“信仰”的首要性之間的張力。為了接全其間的張力，他們從希臘基督教和拉丁基督教的不同解釋學(xué)“前見”出發(fā)作了回應(yīng)，并發(fā)展出了不同的神學(xué)典范。關(guān)鍵詞古代晚期神太一理智靈魂先在靈魂身心關(guān)系自由意志FHEWILL凝思童貞恩典典范II