簡介：Y12175G2分類號B9論文編號1074201叭0704051密級西北民族大學研究生學位論文論文題目漢文內(nèi)鎣直墮喇漁簋塞熬信I蟲鮑匝皇生堡迭調(diào)查論文題目夕H文塑塾曼￡墾墮Q墮GQI壘壁壘L壘GI壁旦壘墮望曼壘IGIQ墜§墜璺I星FHI§Q理壘娶墮也曼P曼§曼塾§I墜旦IQ墮I墮曼§IG曼IQ墮培養(yǎng)單位壓塞塞絲堂暄學號￡Q生Q曼魚壁曼研究生姓名瞳鴻3學科、專業(yè)蜇堂塞熬堂研究方向藏佳譴熬塹窒董筻堡申請學位亟±導師姓名、職稱鷹基福數(shù)攮論文工作起止年月至QQ魚生Z目至2QQ2生璺旦論文提交日期2QQZ生生縣論文答辯日期2007生5且．學位授予13期2QQ2生晝且校址甘肅省蘭州市西北新村1號INNERMONGOLIAKALAQINBANNERRELIGIOUSBILIEFHISTORYANDTHEPRESENTSITUATIONINVESTIGATIONABSTRACTCHIFENGCITYINSOUTHWESTERNKALAQINBANNER,JIANPINGWITHLIAONINGPROVINCEINTHEOLDCASTRIVERASTHEBORDEROF,WEICHANGCOUNTRY,IONGHUACOUNTRY，HEBEIPROVINCEBORDERINGWESTANDTHEMEASURE．NINGCHENGCOUNTRYLINKEDWITHTHESOUTH，NORTHADJACENTSUBURBSHONGSHANDISTRICT．CHIFENGCITY．TBEENTIREBANNERHAVETHEMAN，HUI、KOREAN、ZHUANG，LI，XIBO．MONGOLIANSANDHANNATIONALITIES．MONGOLIANISAMAINSTAYINTHEMULTIETHNICAREAINHABITEDBYTHEMAJORITYHAN．ACCORDINGTOMONGOLIAISNOMADICMONGOLJANSECRETHISTORYRECORDSJNMIND，MONGOLIANISATRIBLALNAME，ADMISSIONGUARDSWEREREALIZED．THEEARLIESTBELIEFSSHAMANISM，BECAUSEOFTHEEXCITEMENTANDTHEOTHERLEADINGCOMRADESJOINEDMEANING。ITTHINKTHEANIMISMASTHEIDEDOGICALFOUNDATION．ITPROVIDESNATUREWORSHIPBUTALSOTOTENISMWITHTHECONTENTSOFWORSHIPANDCEREMONIES．MOLDINGISTHEPRIMITIVERELIGION．1IAODYNASTYBAONINGYEARS．HANBUDDHISMIMPORTEDALONE．10NGQUANTEMPLEBUIITTEMPLES．MINGDYNASTYWANLYYEARS，MONGOLIAHASSONANMINISTRIESDEPARTMENTOFTHETIBETANBUDDLISTBELIFGELUPA．ESTABLISHMENTOFTHEQINGDYNASTYRESPECTEDTIBETANBUDDHISM．GREATLYEXPANDEDTHEPOWERTOMAKEGELUPA．BUIITMANYTEMPLES，THEMOREWELLKNOWNBLESSEDTEMPLEISFUHUITEMPLE、LONGQUANTEMPLE．THELATEOINGDYNASTY。THEYELLOWDEBILITATINGFORCES．AFTERTHE1IBERATIONTHEOUTBREAKOFTHECULTURALREVOLUTION．BUDDHISILLWASBADLYHURT．AFTERREFORMANDOPENINGUP，THERECOVERYANDDEVELOPMENTOFBUDDHISTCULTURE．TOTHE21“CENTURY，THEDEVELOPMENTOFBUDDHISTCULTUREHASBEENEMERGINGNEWSITUATION．THERETHESECULARCHARACTERISTIAS．THROUGHTHEANALYSISOFFOURSECULARIZATIONOFTHEGENERALTRENDOFHISTORICALDEVELOPMENT．THEFOURREASONSISECONMY，THEQUALITYOFSCIENCEANDTEEHNOLOGY，POLICYREASONS．KEYWORDKALAQINBANNERFUHUITEMPLELINGYUETEMPLEGELUPA

簡介：學位論文獨創(chuàng)性聲明本人鄭重聲明所提交的學位是本人在導師指導下進行的研究工作和取得的研究成果。本論文中除引文外，所有實驗、數(shù)據(jù)和有關(guān)材料均是真實的。本論文中除引文和致謝的內(nèi)容外，不包含其他人或其它機構(gòu)已經(jīng)發(fā)表或撰寫過的研究成果。其他同志對本研究所做的貢獻均己在論文中作了聲明并表示了謝意。學位論文作者簽名暑以汐日期201151學位論文使用授權(quán)聲明研究生在校攻讀學位期間論文工作的知識產(chǎn)權(quán)單位屬南京師范大學。學校有權(quán)保存本學位論文的電子和紙質(zhì)文檔，可以借閱或上網(wǎng)公布本學位論文的部分或全部內(nèi)容，可以采用影印、復印等手段保存、匯編本學位論文。學?？梢韵驀矣嘘P(guān)機關(guān)或機構(gòu)送交論文的電子和紙質(zhì)文檔，允許論文被查閱和借閱。保密論文在解密后遵守此規(guī)定保密論文注釋本學位論文屬于保密論文，保密期限為年。學位論文作者簽名茜乇易日期2011．5．1‘指剝幣繇可看日期?。甁、，／摘要摘要先秦兩漢階段屬于封建宗法制、封建禮教的形成、確立期，女性在經(jīng)濟領(lǐng)域、政治領(lǐng)域、宗教領(lǐng)域的作用非后世可比。其在三大領(lǐng)域的實際存在狀況也與她們在文學作品中的形象相互對應。因此這一時期文學中的女性形象頗具特色，比如呈現(xiàn)出獨立、自信的精神面貌的健婦；現(xiàn)實女巫折射在詩歌中的倒影神女、舞女。本文分為四大部分，分別討論不同階層的女性在物質(zhì)生產(chǎn)領(lǐng)域、政治軍事領(lǐng)域和宗教觀念領(lǐng)域所發(fā)揮的作用、享有的地位，以及婦女的經(jīng)濟、政治與宗教活動對文學創(chuàng)作的影響。第一部分對女性在農(nóng)業(yè)、商業(yè)、手工業(yè)方面的作用做出分析。這一時期社會生產(chǎn)力相對低下，女子是重要的勞動力，且享有相對寬松的人身自由，具備獨立行事的權(quán)力，因而能夠不受束縛的從事各項經(jīng)濟活動。其經(jīng)濟行為具有范圍廣，但欠缺深度的特點。第二部分對女性在政治軍事外交領(lǐng)域的作用進行分析。先秦兩漢時期的貴族女性不僅干政頻繁，甚至能和平民女性從事一些后世女子鮮有介入的活動，如軍事、外交活動。但女性政治行為主要集中在高級貴族女子上，且其政治權(quán)力具有不穩(wěn)定性和局限性?！谌糠质紫汝U釋了中國巫覡和西方巫師的區(qū)別，對史前女巫、商周女巫、秦漢女巫的發(fā)展過程、功用職能、社會地位的變化做了詳細地論述，并將各時期的女巫與男巫進行了橫向比較。女巫在祈雨、驅(qū)邪、生殖巫術(shù)中擔任重要角色。但在宗教領(lǐng)域所起作用明顯低于男巫，并隨著巫覡集團一起，政治地位在殷商后期漸漸下滑，西周以后更是顯著下降。第四部分分析了女性的現(xiàn)實生存狀況對文學創(chuàng)作的影響，著重分析了幾種典型一的女性形象，如勇于擔責、企盼獨立人格和尊嚴的健婦；不參公事，敬順夫族的賢德貴婦形象；體現(xiàn)楚漢審美觀的神女、舞女形象等。關(guān)鍵詞先秦兩漢，巫覡，女性形象，神女

簡介：新疆師范大學碩士學位論文儒家思想的宗教性分析姓名隋亮申請學位級別碩士專業(yè)宗教學指導教師馬品彥20110615IIABSTRACTINRECENTYEARS,ABOUTCONFUCIANISMWHETHERFORRELIGIOUSRESEARCHANDDEBATEATTENTIONBYACADEMIASINCETHE1990S,CHINESESOCIETYUNDERGONETREMENDOUSCHANGES,AS“TAKINGECONOMICCONSTRUCTIONASTHECENTER““REFORMANDOPENING“THEESTABLISHMENTOFBASICSTATEPOLICY,ESPECIALLYCOUNTRIESFORMALLYBEGANWITH“SOCIALISTMARKETECONOMY“TOLOCATETHENATUREOFCONTEMPORARYCHINESESOCIALECONOMYOFTRADITIONALLATER,PEOPLEVALUESIGNIFICANCEOFUNDERSTANDINGBEGANTOCHANGE,PEOPLESCULTURALIDENTITYANDBODYANDMINDREALISTICPROBLEMINCREASINGLYSHARPSETTLEETCISCOMPLICATEDTHUS,THESOCIALANDTHEACADEMICCIRCLESATTEMPTTOESTABLISHTHECONFUCIANCULTURALSYSTEMTORESPONDTOSOLVETHEABOVEPROBLEMTHETHESISTOPICPURPOSEANDMEANINGBASEDONTHECURRENTINTERNATIONALENVIRONMENTALANALYSIS,THECONCLUSIONMULTICULTURALHASBECOMETHEMAINTRENDINTHEFUTURETAKINGDEVELOPMENT,HUCONFUCIANCULTUREASTHEMAINSTREAMINTHESOUTHEASTASIANCOUNTRIES,ECONOMICRAPIDNTINGTONSPRESENTINGTHECONCEPTOF“CULTURALCONFLICTS,ANDTHECONFUCIANTHOUGHTSOFVALUEANDEFFECTHASBEENREUNDERSTOODANDEVALUATIONINCHINA,HISTORICALPROOFAPOWERFULECONOMIESMUSTBEGUIDEDBYTHEADVANCEDCULTURE,MARXISMMUSTBECOMBINEDWITHCHINASNATIONALCONDITIONSOFCHINA,INORDERTOSAVETHEDEVELOPMENTOFCHINATHECPCPUTFORWARDTHEGREATREJUVENATIONOFTHECHINESENATIONTARGETREQUESTWEWILLFINECULTUREOFTHECHINESENATIONCOMBINEDWITHMARXISMINPRACTICE,GEARINGINNOVATIONTOMEETTHEDEMANDSOFTHEPEOPLECONFUCIANISMPRODUCED,SINCETHEDATEOFINFLUENCECHINESEEVERPRESENTTHINKING,FEELINGANDBEHAVIOR,ANDDISTINCTNATIONALCHARACTERANDUNIQUECULTURETHESTUDYOFCONFUCIANTHOUGHTS,GUIDECONFUCIANISMRELIGIOUSCULTURALADAPTATIONINSOCIALISMHARMONIOUSSOCIETY,ISOFGREATTHEORETICALANDPRACTICALSIGNIFICANCEPAPERBYUSINGLITERATURE,RELIGIONCOMPARISON,SOCIOLOGYRESEARCHMETHODS,RELIGIOUSNATUREOFCONFUCIANISMSTUDYFIRST,COMBEDTHECONFUCIANISMRELIGIOUSORIGINSANDCONFUCIANISMRELIGIOUSEXPRESSIONFORMANDCONTENTSECONDLY,ANALYZEDTHERELIGIONANDRELIGIOUSSTATICANDDYNAMICDIFFERENCEDEMONSTRATESTHATCONFUCIANISMANDCHINESEPRIMITIVERELIGIOUSHAVEEXTREMELYDEEPORIGIN,CONFUCIUSTHOUGHTSDIRECTLYFROMTHECONTINUITYOFZHOU,CULTURALLY,INHERITANCEALTHOUGHCONFUCIUSOFPRIMITIVERELIGIOUSJOINEDMOREHUMANISTICCONCERN,BUTULTIMATELYWITHOUTTHECURRENTHISTORICAL,SOCIALPRODUCTIVITYRESTRICTIONSTHECONFUCIANTHOUGHTDESTINYVIEWANDSETASIGNIFICANTSHINTOTEACHING,ASREPRESENTATIVESOFRELIGIOUSTHOUGHTSOFTHECONFUCIANDESTINYVIEWOFTHREEGENERATIONSOFINHERITEDFROMTHEORIGINAL“DAYS“SINCETHEWORSHIP,ANDMOREABSTRACTTODOMINATELIFEDESTINY,THENATURALWORLDFORCEMAJEURE,SUPERNATURALFORCECONFUCIANISMSTRONGMORALSTRANSCENDENCE,MAKEITSBELIEFSTHEVALUEOFLIFEANDLIFEREALMHASRELIGIOUSANDUNIQUEHUMANISTICCARECONFUCIANISMASTHEGUIDANCELAW,SOCIALETHICALIDEASWITHRELIGIOUSABSTINENCEBUTCONFUCIANISMLACKOFRELIGIOUSRITUAL,RELIGIOUSORGANIZATIONSBASEDONTHELAWSUIT,CONFUCIANISMHASSTRONGRELIGIOUS,BUTNOTCOMPLETEMEANINGRELIGIOUSKEYWORDSCONFUCIANISM，CONFUCIAN，RELIGIOUS

簡介：蘇州大學學位論文獨創(chuàng)性聲明本人鄭重聲明所提交的學位論文是本人在導師的指導下，獨立進行研究工作所取得的成果。除文中已經(jīng)注明引用的內(nèi)容外，本論文不含其他個人或集體已經(jīng)發(fā)表或撰寫過的研究成果，也不含為獲得蘇州大學或其它教育機構(gòu)的學位證書而使用過的材料。對本文的研究作出重要貢獻的個人和集體，均已在文中以明確方式標明。本人承擔本聲明的法律責任。論文作者簽名日期蘇州大學學位論文使用授權(quán)聲明本人完全了解蘇州大學關(guān)于收集、保存和使用學位論文的規(guī)定，即學位論文著作權(quán)歸屬蘇州大學。本學位論文電子文檔的內(nèi)容和紙質(zhì)論文的內(nèi)容相一致。蘇州大學有權(quán)向國家圖書館、中國社科院文獻信息情報中心、中國科學技術(shù)信息研究所含萬方數(shù)據(jù)電子出版社、中國學術(shù)期刊光盤版電子雜志社送交本學位論文的復印件和電子文檔，允許論文被查閱和借閱，可以采用影印、縮印或其他復制手段保存和匯編學位論文，可以將學位論文的全部或部分內(nèi)容編入有關(guān)數(shù)據(jù)庫進行檢索。，涉密論文口本學位論文屬在年一月解密后適用本規(guī)定。非涉密論文口論文作者簽名日期導師簽冬一綽●期L近●

簡介：蘭州大學碩士學位論文保安族女性宗教生活及其心理研究姓名李麗申請學位級別碩士專業(yè)法學民族學指導教師李靜20090501ABSTRACTINGENERAL，THERELIGIOUSCULTUREOFEVERYRACEHASVERYSTRONGIMPACTONITSOWNTRADITIONALCUSTOMS，IDEOLOGYANDNORMS．THEBAOANPEOPLEISALLISLAMICNATIONALITY．ALLASPECTSOFISLAMAREREFLECTEDINTHEWOMEN’SFAMILYLIFEANDRELIGIOUSLIFEOFTHEBAOANNATIONALITYANDHAVEINFLUENCEDTHEIRSURVIVALANDDEVELOPMENTVERYDEEPLY．THISTHESISTAKEABAOANCOMMUNITYNAMED‘‘THREEVILLAGESOFBAOAN”LOCATEDINTHEJISHISHANFORINSTANCE，BASEDONABUNDANTFIELD．WORKDATA’MAKEWELLUSEOFTHEACADEMICACHIEVEMENTANDINTERALATEDTHE．OFIESOFTHEFIELD，ANDPROBESINTOTHEBAOANWOMEN’SRELIGIOUSPRACTICEANDITSPSYCHOLOGYMECHANISMFROMTHEPROSPECTIVEOFPSYCHOLBGY,ETHNOLOGYSOCIOLOGYANDSCIENCEOFRELIGIONETC．THEARTICLEHASBEENDIVIDEDINTOFOURSECTIONS，THEFIRSTONECONTAINSTHEFIRSTANDTHESECONDCHAPTER．THEFIRSTCHAPTER,INTRODUCTION,EXPLAININGTHERESEARCHMEANING，LITERATUREREVIEWANDTHEMETHODSOFTHESTUDYINTHISPAPER．THESECONDCHAPTERINTRODUCESTHESOCIALBACKGROUNDSOFTHEREGIONWHERETHEBAOANPEOPLELIVEANDTHERELIGIOUSPRACTICETHERE．THESECONDSECTIONCONSISTOFTHETHIRD，F(xiàn)ORTHANDFIFTHCHAPTENTHISPARTDESCRIBESANDANALYZESTHEBAOANWOMEN’SRELIGIONLIFE．THETHIRDCHAPTERANALYZESISLAM’SVIEWSONWOMENANDUNDERITSINFLUENCEFEMALEGENDERROLESOFBAOAN’SWOMEN．THEFORTHCHAPTEREXPOUNDSTHEMARRIAGEANDTHEFERTILITYHASACOMPACTONBAOAN’SWOMEN．THEFIFTHCHAPTERDESCRIBESANDANALYZESTHERELIGIOUSCEREMONIESOFBAOAN’WOMEN．THETHIRDSECTIONISTHESIXTHCHAPTER,THISPARTISDESIGNEDTODISCUSSTHEPSYCHOLOGYMECHANISMOFTHEBAOANWOMEN’SRELIGIOUSBELIEFFROMTHEPROSPECTIVEOFTHEBAOANWOMEN’SRELIGIOUSDRIVE，RELIGIOUSCOGNITIVE，RELIGIOUSEMOTIONS，RELIGIOUSPRACTICESANDTHEPSYCHOSOCIALFUNCTIONOFTHEIRRELIGIOUSBELIELTHEFIFTHPART，ASTHEEND，GIVEACOMPREHENSIVEANALYSISABOUTTHESTATUSQUOOFTHEBAOANWOMEN’SSURVIVALANDDEVELOPMENT，ANDMAKERECOMMENDATIONSFORTHESITUATION．KEYWORDSBAOANWOMEN，RELIGION，RELIGIONPSYCHOLOGY

簡介：西北師范大學碩士學位論文信仰的根源鄉(xiāng)村基督教青少年的宗教性、宗教壓力及宗教應對研究姓名楊寶琰申請學位級別碩士專業(yè)發(fā)展與教育心理學指導教師萬明鋼200806IIIABSTRACTRELIGIOUSFAITHISCLOSELYRELATEDWITHPSYCHOLOGYANDITISANATTITUDETOTHEWORLDANDAPARTICULAREMOTIONINTHESPECIFICSITUATIONWITHTHEAIDOFTHERESEARCHMETHODSFORANTHROPOLOGY,SOCIOLOGYANDPSYCHOLOGY,BOTHTHEFIELDRESEARCHMETHODSANDQUALITATIVERESEARCHMETHODSWERECONDUCTED,FROMTHEPERSPECTIVEOFSOCIETY,CULTUREANDHISTORICALAGENT,TOSTUDYROOTSOFRELIGIOUSFAITHWHICHEXISTSINTHECHRISTIANADOLESCENTSLIVINGINTHEMIXCULTURALAREATHEMAINSTUDYRESULTSAREASFOLLOWS1THECHRISTIANADOLESCENTSRELIGIOUSFAITHAPPEAREDTHEDIVISIONSOMECHRISTIANADOLESCENTSSTILLREMAINTHEIRRELIGIOUSFAITH,WHILEOTHERSDEVIATEDFROMRELIGION,ESPECIALLYTHEMALECHRISTIANSTHEFAITHSHOWDIFFERENTDIVISIONWITHINTHEBELIEVERSANDNONBELIEVERS,ANDITAPPEARSATENDENCYTOMULTIVARIATE,THEBELIEVERSSHOWTHEDIFFERENTINTRINSICRELIGIOUSORIENTATIONCHARACTERFROMTHEWESTERNER2“SIN”THEDIFFERENCESANDTHECONFLICTSBETWEENTHECHRISTIANCUSTOMSOFTHECHRISTIAN、THEFOLKANDTHEMAINCULTUREPROPOSEDBYTHESOCIETYANDSCHOOLS，ITISTHERELIGIOUSSTRESSORTOTHEADOLESCENTSINTHEDAILYLIFE3RELIGIOUSBEHAVIORCOPINGISTHEMAINRELIGIOUSCOPINGPATTERNINCHRISTIANADOLESCENTSTHEAIMOFRELIGIOUSCOPINGSHOWSTHECHARACTERISTICOFUTILITY,ANDITISCLOSELYRELATEDWITHTHEIRREALITYTHERELIGIOUSFAITHISAKINDCAPITALWHICHCANSOLVETHEPROBLEMSORRELIEVESTRESSINTHEEYESOFCHRISTIANADOLESCENTSFINALLY,BASEDONTHESTUDYRESULTS,COMBININGWITHTHERELIGIOUSCAPITALTHEORYANDTRANSACTIONALTHEORY,WECONSTRUCTTHECOPINGPATTERNOFRELIGIOUSCOPINGOVERALL,THEMEANINGOFTHISRESEARCHLIESINMAKINGCLEARTHESITUATIONOFTHECHRISTIANADOLESCENTS’FAITHANDDISCUSSINGTHEROLEOFCHRISTIANPLAYEDINTHECHRISTIANADOLESCENTSTHEREFORE,ITCANHELPUSMAKEITCLEARTOTHERELIGIOUSROOTOFCHRISTIANADOLESCENTSKEYWORDSCHRISTIANADOLESCENTS,RELIGIOSITY,RELIGIOUSSTRESS,RELIGIOUSCOPING

簡介：西北師范大學碩士學位論文佛教徒的宗教生活紅古地區(qū)佛教徒信仰的發(fā)展和個人成長的質(zhì)性研究姓名馬永霞申請學位級別碩士專業(yè)應用心理學指導教師張海鐘200806ABSTRACTRELIGIOUSFORMATIONANDDEVELOPMENTARECOMPLEXISSUE,SUBJECTTOAVARIETYOFFACTORSINPARTICULAR,PERSONALINTERESTS,NEEDS,INTERPERSONALRELATIONSHIPSASTHEMOSTIMPORTANTTHINGTHISSTUDYUSEDQUALITATIVERESEARCHMETHODS,LARGESCALEINDEPTHFIELDOBSERVATION,SMALLSAMPLESURVEY,THECASEINTERVIEWS,AIMSTOSHOWTHEREALLIFEOFABUDDHISTRELIGIOUSANDSECULARLIFE,TOUNDERSTANDTHEDEVELOPMENTOFTHEBUDDHISTFAITHINTHISPROCESSANDTHEPSYCHOLOGICALCHANGESWHICHBUDDHISTS,THEBUDDHISTFAITHOFBUDDHISTSLIVINGONTHEIMPACTANDPERSONALGROWTHTHERESULTSSHOWEDTHATTHEDEVELOPMENTOFBUDDHISTBELIEFFROMTHEINTEREST,NEEDSANDTHEPROFOUNDIMPACTONINTERPERSONALRELATIONSHIPSFROMAMACROPOINTOFVIEW,THEDEVELOPMENTOFTHEBUDDHISTFAITHSEEMEDTOBEATRACKTOFOLLOWCONTACTCONVERTTOTHEFAITHISTOESTABLISHSTAGEDOCTRINERECOGNIZEDBYTHESPIRITUALBELIEFISTHEDEEPENINGSTAGEBYWUJIE,SHISHANSHOUISTHEBELIEFINTHESTAGEOFTHEUPGRADEISTHEBELIEFSTAGEBY,OBSERVEBUDDHARINGISTHEPERFECTSTAGEOFFAITHATTHEMICROLEVEL,EACHABUDDHISTEXPERIENCE,MOTIVATIONDETERMINEITSBELIEFINTHEDEVELOPMENTOFANOTHERINDIVIDUALCHARACTERISTICSBUDDHISTSFAITHINEACHDEVELOPMENTWILLCERTAINLYACCOMPANIEDBYPERSONALGROWTHFORBUDDHISTS,BUDDHAISAPERFECTPERSONALITY,SELFCULTIVATIONISSTUDYINGTHEBUDDHAWORDSANDDEEDS,TOUPGRADETHEIRCHARACTERCANNOTEVEN“BUDDHA“THEPERSONALITYREALM,THEREAREDIFFERENTLEVELSOFTHEPERSONALITYREALM,ASLONGASTHEEFFORTSOFSELFCULTIVATION,THEPERSONALITYOFTHEUPGRADEISALWAYSPOSSIBLEKEYWORDBUDDHISTFAITHDEVELOPMENTPERSONALGROWTHQUALITATIVERESEARCHRELIGIOUSLIFEIII

簡介：原創(chuàng)性聲明本人鄭重聲明本人所呈交的學位論文，是在導師的指導下獨立進行研究所取得的成果。學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。對本文的研究成果做出重要貢獻的個人和集體，均已在文中以明確方式標明。本聲明的法律責任由本人承擔。論文作者簽名日期蘭圣曼關(guān)于學位論文使用授權(quán)的聲明本人在導師指導下所完成的論文及相關(guān)的職務作品，知識產(chǎn)權(quán)歸屬蘭州大學。本人完全了解蘭州大學有關(guān)保存、使用學位論文的規(guī)定，同意學校保存或向國家有關(guān)部門或機構(gòu)送交論文的紙質(zhì)版和電子版，允許論文被查閱和借閱；本人授權(quán)蘭州大學可以將本學位論文的全部或部分內(nèi)容編入有關(guān)數(shù)據(jù)庫進行檢索，可以采用任何復制手段保存和匯編本學位論文。本人離校后發(fā)表、使用學位論文或與該論文直接相關(guān)的學術(shù)論文或成果時，第一署名單位仍然為蘭州大學。本學位論文研究內(nèi)容D可以公開口不易公開，已在學位辦公室辦理保密申請，解密后適用本授權(quán)書。請在以上選項內(nèi)選擇其中一項打“4”論文作者簽名墼虹導師簽名日期垃．與、“HUME’S‘TRUERELIGION’ABSTRACTWHENTHENATURERELIGIONWASVERYPOPULAR,HUMEFOUNDEDHISOWNRELIGIOUSPHILOSOPHY．BASEDONTHEPOSITIONOFEMPIRICISMANDSKEPTICISM。HUMEANALYSEDALLTHETEMPORALDEMOMTMTATIONSOFTHEEXISTENCEOFDEITY,INCLUDINGMIRACLES、THEARGUMENTFROMDESIGN、THECOSMOLOGICALARGUMENTANDTHEARGUMENTFROMMORALITY．HEFIGUREDTHATALLTHEDEMONSTRATATIONSWERELACKOFEMPIRICALANDLOGICALPROOF,EVENIFWECOULDPROVETHEEXISTENCEOFDEITY,DEITYWASTHEONETHATISNOTSOOMNISCIENT,OMNIPOTENTANDFULLOFGOODASWEWANTED．THEREFORE，HEAPPLIEDHISCRITIQUETHATTHEREASONWASTHEBASISOFFAITH．FURTHERMORE，HEARGUEDTHATL沁LIGIONORIGINATEDFROMPEOPLE’SORDINARYEMOTIONS．MEANWHILE，HEAPPLIEDHISCRITIQUETOTHEPOPULAROPINIONTHATI沁LIGIONISTHEBASISANDTHEPLEDGEOFMORALITY．HEFIGUREDTHATMORALITYWASBASEDONPEOPLE’SEMOTION,EITHER．ANDTHEDOGMASASTHEGUARANTEEFORMORALITY，THATWERETHEIMMORTALITYOFTHESOULANDTHERETRIBUTIONOFGOODANDEVIL，WEREALSOLACKOFEMPIRICALANDTHEORITICALPROOF．THEREFORE，THESEDOGMASCAN’TGIVESECURIT，’FORMORALITY．ACTUALLY，THECORRUPTIONOFRELIGIONBROUGHTABOUTSUPERSTITIONANDRELIGIOUSFANATICISM．COMPAREDWITHPOLYTHEISM，MONOTHEISMWASMOREINTOLLENMZA，F(xiàn)URTHERMORE，ITEVENSUPPRESSEDHUMANNATUREANDUNDERMINEDTHERATIONALSPIRIT．INONEWORD,THECORRUPTIONOFRELIGIONHADPERNICIOUSINFLUENCEONMORALITY．HOWEVER,ACCORDINGTOHISRELIGIOUSCRITICALTHEORY,WECOULD’TCONCLUDETHATHUMEWASALLATHEIQM．INFACT,TRUERELIGIONINHUME’SHEARTISSKEPTICALANDOUTOFIUDGMENT．ALTHOUGHWECOULD’TDRAWEXACTCONCLUSIONS，WECOULDHARVESTHAPPINESSANDOBTAINSATISTIES．HUME’SRELIGIOUSTHOUGHTSIGNIFIEDTHEBEGINNINGOFMODEMRELIGIOUSPHILOSOPHY,SOITHADAPROFOUNDINFLUENCE．KEYWORDSNATUALRELIGION，REASON,MORALITY，TRUERELIGIONII

簡介：復旦大學碩士學位論文伊拉斯謨宗教思想研究姓名徐璐申請學位級別碩士專業(yè)世界史指導教師趙立行20070523中文摘要伊拉斯謨是歐洲中世紀史上一位赫赫有名的人物，被譽為“人文主義的泰斗”、“歐洲文藝復興的紀念碑”。他有著豐富多彩的思想成就和執(zhí)著一生的追求，并以此影響了德國宗教改革以至整個歐洲。伊拉斯謨對教會腐敗的揭露及其對圣經(jīng)的編譯工作為新教教義的形成和馬丁路德講道創(chuàng)造了條件，對宗教改革運動的發(fā)生和發(fā)展起了巨大的作用。究其原因，是因為伊拉斯謨的宗教思想的特點批判經(jīng)院哲學，追求基督哲學；主張回歸圣經(jīng)、純潔宗教；提倡和平，反對暴力。從伊拉斯謨與路德和莫爾的宗教思想的對比看，更體現(xiàn)出他人文主義的特點。伊拉斯謨宗教思想既受當時的時代背景的影響，同時也與他兒時的經(jīng)歷、青年時代接受的教育、閱讀的書籍，以及他的社交圈子的影響分不開。伊拉斯謨不僅是一位宗教思想家，也是一位語言學家、考訂學家、教育學家，宗教思想貫穿于他的思想體系之中，對他的政治思想、教育思想都有影響，在他進行圣經(jīng)的翻譯、考訂工作中，在他的政治思想以及他的教育著述中處處體現(xiàn)著他的宗教思想和宗教追求。伊拉斯謨的宗教思想不僅對他自己思想的發(fā)展產(chǎn)生了很大的影響，也對德國宗教改革和世界文化的發(fā)展產(chǎn)生了重大影響?！娟P(guān)鍵詞】伊拉斯謨基督教人文主義宗教改革2

簡介：⑧分類號LCS學校代碼10136學號201刪3委妻乏妻93萋內(nèi)黏民燕大學碩士學位論文伊兒汗國宗教問題研究RESEARCHONILKHINIDRELIGIOUSISSUES申請人學科專業(yè)研究方向?qū)W位類別指導教師張龍海世界史世界古代史學術(shù)學位田明教授論文提交日期二。一三年三月ABSTRACTT11E1．KHINIDSTATEWASANOUTCOMETHATTHETHREEMONGOLWESTERNCONQUESTSWHICHLASTEDFROMTWENTIESTOFIFTIESOFTHETHIRTEENTHCENTURY．ASARLALIENREGIME，ILKH豇FIDHADEXISTEDOVERONECENTURY,ITSFORMATION，DEVELOPMENTANDPERDITIONHADFARREACHINGEFFECTSONWESTASIA．111ISARTICLEWILLTAKEILKH砌DRELIGIONSISSUESASTHESUBJECTINVESTIGATED．DURINGMONGOLCONQUESTANDRULE，THEDEVELOPMENTOFRELIGIONSINWESTASIAWASDIFFERENTFROMFORMERTIMES，ANDPRESENTEDITSNEWFEATURES．TOSTARTWITH，MONGOLARRIVALBROUGHTNEWRELIGIONSELEMENTSTOWESTASIA．SHAMANISM，BUDDHISMETC．APPEAREDINTHISARE凋TWITHTHEIRFOLLOWERS．SECONDLY,OWINGTOMONGOLRELIGIOUSPOLICIESADJUSTEDCONSTANTLY,ILKH缸LIDRELIGIONSUNDERWENTTHEPROCESSOFEXISTEDTOGETHER,ROSEANDDECLINEDALTERNATELY,ANDALLWITHEREDAWAYBUTONEEXISTED．THIRDLY,MONGOLRELIGIOUSPOLICIESSHARPENEDTHEORIGINALRELIGIOUSCONTRADICTIONS，ANDINTENSIFIEDTHERELIGIONSCONFLICTS．ILKH五ILIDRELIGIONSPOLICIESTOOKONDISTINCTFLEXIBILITYANDPRACTICABILITY,THEIRFORMULATION,IMPLEMENTANDADJNSTMENTREFRACTEDTHECOMPREHENSIVEANDPROFOUNDRELIGIOUSVALUESOFMONGOLNLLERS．ONSPIRIT,CULTURE，POLITICS，DIPLOMACY,ANDSOCIALREFORMRELIGIONHAVEEFFECTSWHICHWERECOMPREHENDEDANDGRASPEDPROPERLYBYMONGOLRULERS，WHOSERELIGIONSATTITUDESANDPOLICIESJNSTRELATEDTOTHATCONSIDERATION．NLEFOUNDATIONOFMONGOLIANEMPIREPROVIDEDABROADSTAGEFORRELIGIONSPREADANDRELIGIONDEVELOPMENT，THERELIGIONSCOMMUNICATIONSAMONGCIVILIZATIONAREASACCELERATEDTHESPEEDOFHUMANHISTORYDEVELOPTOWORLDHISTORY．ILKHINIDMADENOMADICPEOPLESBLENDWITHAGRICULTURALPEOPLESONCEAGAININWESTASIA．AFTERMONGOLMILITARYCONQUEST，THEISLAMICAGRICULTURALCIVILIZATIONCONQUEREDMONGOLNOMADICCIVILIZATION．ASAKINDOFSOCIALORGANIZATIONANDSPIRITUALCULTURE，RELIGIONPLAYEDANIRREPLACEABLEROLEINTHATPROCESS．KEYWORDSMONGOLWESTERNCONQUESTS；云LKH6NIDRELIGIONDIRECTEDBYPROF．TIANLLLINGAPPIICANTFORMASTERDEGREEZHANGLONGHAIWORIDHISTORYCOLLEGEOFPOLITICSL，‘N～ANDHISTOTYINNERMONGOLIAUNK’ERSITYFORNATIONALITIES．‘RONGLIAOL

簡介：湖南師范大學碩士學位論文休謨宗教觀探究姓名李嬌麗申請學位級別碩士專業(yè)外國哲學指導教師舒遠招20090501ABSTRACTTHEORYOFRELIGIOUSCRITICISANIMPORTANTPARTOFHUME’SPHILOSOPHY．BASEDONTHEPOSITIONOFRADICALEMPIRICISM，HUMEHASGIVEDRADICALCRITICTOTHETHEORYOFPROOFFORVARIOUSRELIGIOUSTRADITIONS，BUTALSOTHEORIGINOFRELIGIONANDITSCHANGESINDEVELOPMENTBYADEEPANDTHOROUGHWAYFORANALYSISOFHUMANNATURE．ONTHEONEHAND，THEUSEOFTHETWOTHEORIESRADICALEMPIRICISMWEAPONSPSYCH0109YANDTHECONCEPTOFATOMICTHEORYANDHABITUALASSOCIATIONOFTHECAUSALRELATIONSHIP，THECRITIQUETHATHUME’STHEORYOFTRADITIONALRELIGIONSTOPROVE，ESPECIALLYTHEDESIGNOFDEISMPROVED，INTERMSOF109ICAREIMPECCABLE．THERESULTWASABANKRUPTTOTHETHERYWHICHTRYINGTOMARRIAGEREASONWITHTHETRADITIONALRELIGIOUSTHE0109Y0NTHEOTHERHAND，THEUSEOFTHEREALITYPRINCIPLEWHICHHUMANNATUREWITHTHEORIGINALFEELING，EMOTIONALFACTORSOFEMPIRICISM，HUMEGIVEDCOMPREHENSIVEANALYSISOFTHEORIGINSANDITSDEVELOPMENTOFCHANGEFORRELIGION，GIVINGPROFOUNDPERSPECTIVETOESSENCEANDTRUTHOFITSHUMANNATURE，WHICHWASHUME’SCRITIQUEOFRELIGIONINDEPTHANDEXPANDEDTHEFURTHERFACTPRACTICEOFCRITICISMWENTBYHUME’STHEORYOFRELIGIONFORITSCRITICISM．HUME’SRADICALCRITIQUEONRELIGION，ALMOSTDESTROYEDA11THEFOUNDATIONWHICHTHETRADITIONALRELIGIONSMAYRELYON，ANDGIVINGAFARREACHINGIMPACTONFUTUREGENERATIONS．HUME’STHEORYOFRELIGIOUSACCELERATEDTHEDEVELOPMENTOFTHEENLIGHTENMENT，ANDPROVIDEDAPOWERFULTHEORETICALPOWERFORTHESTRU991EFORFREEDOMANDDIGNITYOFMAN．HOWEVER，HUME’SWH01ETHEORYOFRELIGIOUSISIL

簡介：河南大學碩士學位論文休謨自然宗教對話錄中的宗教思想研究姓名高策申請學位級別碩士專業(yè)宗教學指導教師朱麗霞20100501ABSTRACTHUME’SRELIGIOUSIDEAISAINDISTINCTSYSTEM，WHICHCANBEINTERPRETEDBYETHIC，ORTHEPHILOSOPHYOFRELIGION．HUME’SIDEAWITHINWASMAINLYFROMPHILOSOPHYANGLE．THROUGHANALYSISTHESEARGUMENTSANDDEBATES，WECANREVEALHUME’SCRITICISMOF“DESIGNARGUMENT“,ANDDEFINE“TRUERELIGION“．THETHESISDESICRIBLETHEBACKGROUNDOFHUME’SIDEA,FIRSTLY．FUTHERMORE，BYANALYSISTHETEXTOF，WECANCOMBHUME’SRELIGIOUSIDEA，AND黟APHISIDEAWITHINTHETEXT．THISTHESISINCLUDESIXSECTIONSINTRODUCTION，ONETOFOURCHAPTERANDCONCLUSION．INTRODUCTIONPRIMARILYANALYSISTHEVALUEOFHUME’SRELIGIOUSIDEA．FURTHERMORE，GIVENTHE“DESIGNARGUMENT’POSITIONANDBACKTOOBJECTIVEHISTORICALSOURCES．CHAPTERONE“OVERVIEWHUMERELIGIOUSTHOUGHT’，SHOWSTHATRELIGIOUSIDEOLOGYOFTHEENVIRONMENTHUME．THEDEVELOPMENTOF”DESIGNARGUMENT”BEFOREHUME，HUME’SPUBLICATIONANDPRESENTATIONINTHETEXT．CHAPTERTWOISTHECRITICISMON’’ANTHROPOMORPHISM’．DISCUSSTHEIRRATIONALITYOFTHE‘DESIGNARGUMENT’．CHAPTERTHREEMAINLYCRITICIZE“A砸嘶PROOF’AND’THCODI噦’．CHAPTERFOURISABOUT¨TRUERELIGION“ISSUE，WHICHISTHEENDOFHUME，ATTHEENDOFTHEDIALOGUE，BYTHEPHILOANDCLEANTHESDEALWITHTHE”TRUERELIGION”QUESTION，ITREVEALHUME’STHINK．CONCLUSIONESSENTIALLYNOTONLYREPRESENTSTHEHEARTOFHUMESETOFRELIGIOUSIDEALS，BUTALSOTHEDESTINATIONOFHUMEWHERERELIGIOUSTHOUGHT．CONCLUSIONMAINLYDISCUSSESTHEVALUEOFHUME’SRELIGIOUSTHOUGHTANDIMPACTONLATERTHINKERS，AND”DESIGN”INTHESTATEOFDEVELOPMENTAFTERHUME．ALTHOUGHHUME’SCRITICISMDIDNOTLET”DESIGNARGUMENT”EXTINCT，BUTLATERDESIGNSHADAPROFOUNDIMPACTONTHENEW”DESIGNARGUMENT”．THESEIDEASMUSTTAKEINTOACCOUNTOFHUMESCRITICISL11．KEYWORDSTHEDESIGNARGUMENT；ANTHROPOMORPHISM；THEISM；

簡介：Y955338後旦大擎博士學位論文學校代碼10246學號0310L砷34伊利亞德的宗教現(xiàn)象學之研究院系哲學系專業(yè)外國哲學姓名吳福友指導教師張慶熊教授完成日期2006年6月15日宗教象征的詮釋，立足傳統(tǒng)放眼世界的遠大目光，以及他的當代關(guān)注，汲取這些將對我們做好全球化背景下的文化交流和發(fā)展工作大有助益。關(guān)鍵詞伊利亞德宗教現(xiàn)象學宗教象征結(jié)構(gòu)意義神圣實在原型或范型再生中圖分類號B712

簡介：青海民族大學碩士學位論文I學位類別法學碩士學號1303040105碩士學位論文碩士學位論文儀式視閾下一個藏族村落宗教信仰研究以貴德縣色爾加村為例學位申請人姓名娘吉先導師姓名及職稱馬成俊教授專業(yè)名稱民族學2016年5月14日青海民族大學碩士學位論文中文摘要中文摘要本文主要研究內(nèi)容為通過儀式視閾來展現(xiàn)一方村落內(nèi)部不同教派之間和合共生的情形，即佛本兩種教派之間的關(guān)系現(xiàn)狀。文章具體從田野點的基本情況入手，進而以對儀式活動的描述為根據(jù)，重點從該村落內(nèi)部不分教派差別共同參與于有關(guān)宗教儀式的現(xiàn)象為主，并以此為基礎(chǔ)闡釋儀式場景之內(nèi)村落諸教派和合共生的情形。同時，再將視角延伸至村落日常宗教生活層面，以由淺入深的方式全面揭示該村落宗教生活領(lǐng)域之內(nèi)佛本和合共生的局面。再者，將從儀式功能論等相關(guān)理論出發(fā)，對該村落形成佛本兩種教派共存的情形進行分析討論。文章主旨皆與佛本關(guān)系相關(guān)聯(lián)，是相對于佛本相矛盾的觀點而進行的敘述。具體以該村落實際情形來展現(xiàn)佛本關(guān)系得以和合共生的歷史與現(xiàn)狀，與佛本相矛盾的觀點形成直接對話，并為此提供一個佛本共存的范例，來闡述佛本兩種教派在實際村落宗教實際生活中能夠并存的可行性。再者，借用文明沖突的觀點對此進行探析，以該村落一種小型社區(qū)內(nèi)部佛本兩種宗教信仰之間的關(guān)系為基點，試論宗教內(nèi)部的和諧與社區(qū)穩(wěn)定之間存在的權(quán)衡關(guān)系。雖然該村落這一現(xiàn)象歸為同一文明內(nèi)部各要素之間的一種表現(xiàn)，但將其提升到當今時代背景之下不同文明之間的關(guān)系情形來說，對不同文明之間的沖突具有一定的參考價值，并以此提出本文的研究意義。關(guān)鍵詞關(guān)鍵詞色尓加村，宗教儀式，佛本矛盾，和合共生

簡介：北京交通大學碩士學位論文以詩之名祈禱對愛米莉狄金森宗教觀的解讀姓名袁姝申請學位級別碩士專業(yè)英語語言文學指導教師郭海云20090601ABSTRACTEMILYDICKINSONISKNOWN蠲“AMHERSTSISTER”．SHEDIESLEAVINGABOUTTWOTHOUSANDPOEMS．HERDEATHIS，HOWEVER,HERBEGINNINGASPOET．JUST勰SHESAYSINHERPOETRYWHENDEATHBLOWOCCURS，”VITALITYBEGUN”．OVERACENTURYHASPASSED，HERPOETRYFIRSTMEETSIGNORANCEANDMISUNDERSTANDINGANDTHENPRAISEANDCOMPREHENSION．SHE，嬲WELLASHERPOETRY,ATTRACTSMOREANDMOREATTENTION．DICKINSONWASFORYEARSPORTRAYEDBYBIOGRAPHERSANDCRITICSASANECCENTRICRECLUSE,A’’LITTLEHOMEKEEPINGPERSON,”AMADSPINSTERWHOHADBEENDISAPPOINTEDINLOVE．DESPITETHIS，SHEWASANEXTREMELYINTELLIGENT,HIGHLYSENSITIVE，ANDDEEPLYPASSIONATEPERSONWHO，THROUGHOUTHERADULTLIFE，WROTEPOEMSTHATWERESTARTLINGLYORIGINALINBOTHCONTENTANDTECHNIQUE，POEMSTHATWOULDPROFOUNDLYINFLUENCESEVERALGENERATIONSOFAMERICANPOETS，ANDTHATWOULDWINHERASECUREPOSITIONASONEOFTHEGREATESTPOETSTHATAMERICAHASEVERPRODUCED．BORNANDBROUGHTUPINADEEPLYRELIGIOUSCLIMATE，EMILYDICKINSONAPPARENTLYHADAGREATREVERENCEFORORTHODOXRELIGIONANDMORALITY．WHATMADEHERSAY”IDONOTRESPECTDOCTRINES”WASHERREBELLIOUSSPIRIT，HERMOVINGHONESTY,HERKEENSENSIBILITY,ANDHERPASSIONFORTRUTHAREMARKMADEIN1848WASREVEALING”IHAVENOTYETGIVENUPTOTHECLAIMSOFCHRIST，BUTTRUSTIALNNOTENTIRELYTHOUGHTLESSONSOIMPORTANTASUBJECT．”RELIGIONFORHERMEANTANEXPERIENCEOFTHECONSCIOUSNESSWHICHSHESHOULDBEABLETOFEELWITHTHEWHOLEOFHERBODYANDHEART．MILLDANDSOUL．SHEDIDNOTMAKEANYFINALACCEPTANCEORREJECTIONONTHEQUESTIONOFRELIGIOUSBELIEF．INSTEAD，SHEPREFERREDTOSTRUGGLEWITHHER緬Ⅱ1．SHEIMPLACABLYSETHERSELFUPONACOURSETHATWOULDLEADHERAWAYFROMMARRIAGEANDCHURCHANDINTOSOLITUDE．WHATEVERITSCOSTS，F(xiàn)ROMTHEVANTAGEPOINTOFSOLITUDE，SHEMADEHERJUDGMENTOFTHEHUMANSPECTACLEINHERPOETRY．AFTERREJECTINGHERFATHER。SGODASAIL”ECLIPSE,”SHEGRADUALLYFOUNDFORHERSELFANEWFAITH．HERFAITHWASRATHERANEXPERIENCETHANANUNDERSTANDINGOFRELIGION．INHERUNCONVENTIONALTREATMENTOFRELIGIOUSTHEMES，DICKINSON’SPOETRYSHOWEDHERORIGINALITYANDSTRESSONPERSONALEXPERIENCEANDTHECAPACITYOFHUMANBEINGS．INNATURE,SHEEXPERIENCEDRELIGIONTHROUGHVIEWINGEARTHASHEAVEN．ANDSHEGLORIFIEDMANINTHEWAYTHATSHEPERSONALIZEDCHRIST．ALIENATEDFROMSOCIETYANDITSDOGMA,SHESOUGHTANIDENTITYWITH”CIRCUMFERENCE”．DICKINSON’SPOEMSAREDISTINCTIVEINSTYLEANDFILLEDWITHWISETHOUGHTANDORIGINALIDEASABOUTLIFE，RELIGIONANDLOVE．SHEALSOWROTEALOTOFPOEMSONGOD，DEATHAND