簡(jiǎn)介：獨(dú)創(chuàng)性聲明學(xué)位論文題目獨(dú)雄到盈摯墨竺灸丑主墊迭細(xì)本人提交的學(xué)位論文是在導(dǎo)師指導(dǎo)下進(jìn)行的研究工作及取得的研究成果。論文中引用他人已經(jīng)發(fā)表或出版過(guò)的研究成果，文中已加了特別標(biāo)注。對(duì)本研究及學(xué)位論文撰寫(xiě)曾做出貢獻(xiàn)的老師、朋友、同仁在文中作了明確說(shuō)明并表示衷心感謝。學(xué)位論文作者乒11硼貓簽字日期∥護(hù)，五年牛月；。日學(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西南大學(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(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)西南大學(xué)研究生院籌可以將學(xué)位論文的全部或部分內(nèi)容編入有關(guān)數(shù)據(jù)庫(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)，本論文口不保密，口保密期限至年月止。導(dǎo)師簽名簽字日期．I一日刻調(diào)．峭，V，＼7冽蝴璽埤勘從者如能以、又期論日位字學(xué)套1F目錄摘要????????．????????．．???．IABSTRACL．???????????????????III文獻(xiàn)綜述?????．??????????．．???．．1導(dǎo)言????．．???????????????．．5第1章蒯因哲學(xué)的基本特征及其所受到的邏輯實(shí)證主義的影響????131．1卡爾納普的主要著述、其邏輯實(shí)證主義的基本特征及其所包含的實(shí)用主義因素????????????????????．．131．2蒯因的求學(xué)生涯、主要著述及其邏輯實(shí)用主義的基本特征???．．16第2章蒯因的本體論及其實(shí)用主義色彩??????????．．232．1蒯因的本體論承諾???????????????232．2蒯因本體論的相對(duì)性??????????????．272．3蒯因本體論的實(shí)用主義色彩????????????．30第3章蒯因的自然主義語(yǔ)言觀及其實(shí)用主義色彩????????333．1批判經(jīng)驗(yàn)主義的兩個(gè)教條?????????????333．2蒯因的自然主義語(yǔ)言觀?????????????．．383．3蒯因自然主義語(yǔ)言觀的實(shí)用主義色彩?????????．．43S結(jié)語(yǔ)????????????????．一??．．45參考文獻(xiàn)?????．?????．????????．．47后記???．．????????????????．49在學(xué)期間所發(fā)表的文章???????????????．．51

簡(jiǎn)介：浙江大學(xué)人文學(xué)院碩士學(xué)位論文試析廣松哲學(xué)的物象化及其擴(kuò)展理論姓名田田申請(qǐng)學(xué)位級(jí)別碩士專業(yè)馬克思主義哲學(xué)指導(dǎo)教師黃愛(ài)華20090501浙江大學(xué)碩士學(xué)位論文淺析廣松哲學(xué)的物象化理論ABSTRACTHIROMATSUWATARU’CONTQEMPORARYJAPANRENOWNEDNEWMARXISMPHILOSOPHERANDTHOUGHTMASTER,HIROMATSUWATARUCOMPATIBLENEWSCICNFIIFICVIEW,CONTEMPORARYWESTPHILOSOPHYANDMARX’SCRITICALSPIRIT．HIROMATSU’SPHILOSOPHYHASTHERICHEASTERNCULTURECOLOR,TAKETHEMARXPHIILOSOPHYASTHELOGICALMIDDLEAXLE．RECEIVESTHECONTEMPORARYSCIENCEANDTHE踞STEMPHIILOSOPHYACHI．|EVEMENTBROADLY,ISSUCCESSFULMODELWHICHLINKSTHEMARXPHILOSOPHYANDTHECONTEMPORARYWESTPHILOSOPHICTHINKINGSRESEARCH．．HIROMATSU’SPHILOSOPHYSTHREEFOUNTAINHEADSARE“T11ENEWKANTSCHOOL【OFTHOUGHTASWELLASTHEPHENOMENOLOGY,MACH’SPHI．LOSOPHYASWELJIASTHEMODEMPHYSICSANDMARXISTPHILOSOPHY,FROMTHISCONSTRUCTTHEHIROMATSFF’SPHILOSOPHYBASICBONETHREEBIGPROPSAREASTHEEPISTEMOLOGY‘THEFOURLIMBSSTRUCTURECONNECTION’ASWETIAS“INTERACTIVEINDEPENDENTTHEORY”．‘THEWORLDPICTUREOFTHINS”O(jiān)R‘THERELATIONALPRINCIPLE?！疉NDTAKESTHEIDEOLOGYCRITIQUEASTHEONTOLOGY‘THETHEORYOFREIFICATION“’．THETHEORYOFREIFICATIONDISCUSSESISAPARTWHICHINHIROMATSU’SPHILOSOPHYISCHAMCTERISTIC，HEHASCARRIEDONTHETHEORYOFREIFIICATIONTHEEXPANSION,ANYISREGARDEDASTHEMAINBODYORTHEOBJECTSUBSTANTIALIZAFIONISONEKIND‘REGARDSASTHERELATIOMTHE‘THING’’’‘‘ASREIFICATIONBYMISTAKE’’．TILJISARTICLEINTHEANALYSISWILLTAKETHEHIROMATSU’SPHIILOSOPHYFOUNTAINHEADTHEPHENOMENOLOGYANDINTHEMODEMPHYSICSFOUNDATION,CONTINUESTODISCUSSHIROMATSUWATARUTHOROUGHLYTOTHETHEORYOFREIFICATIONUNDERSTANDINGANDTHEEXPANSION．KEYWORDSHIROMATSFF’SPHILOSOPHY；REIFICATION；THEWORLDPICTUREOFTHING；THERELATIONALPRINCIPLEIII

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?！笆芴烀酢耙矎膬?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

簡(jiǎn)介：湘潭大學(xué)碩士學(xué)位論文試論現(xiàn)代西方哲學(xué)的三大批判姓名胡菊香申請(qǐng)學(xué)位級(jí)別碩士專業(yè)外國(guó)哲學(xué)指導(dǎo)教師高捍東20010401ABSTRACTTHEDEVELOPMENTOFTHEMODEMWESTEMPHILOSOPHYISCALLEDTOLETAHUNDREDFLOWERSBLOSSOMANDAHUNDREDSCHOOLSOFTHOUGHTCONTEND．ALLKINDSOFSCHOOLSOFTHOUGHTEMERGEINANENDLESSSTREAMANDYOUMAYFEELDAZZLEDANDTHEEYECAN’TTAKEITALLIN．BUT，ATTHEBACKOFTHEPHILOSOPHYTHEORYWHICHISSEEMINGLYNOTINFORM，WECANSTILLCATCHITSRELATIVELYSTABLEGENERALITY．THEREFORE，THROUGHTHISARTICLETOLOOKCLOSELYATANDPONDEROVERTHELATEONEHUNDREDYEAR’SDEVELOPMENTOFMODEMWESTERNPHILOSOPHY,ITHINK，DURINGITSDEVELOPINGPERIODTHEMODEMWESTERNPHILOSOPHYFORMSSOMECOMMONCHARACTERS，WHILEMOSTOBVIOUSOFALLISITGOESTHROUGHTHREEKINDSOFTHEORYTHEMES，THATISTOSAY,THETHREEKINDSOFCRITICISMSOFMODEMWESTERNPHILOSOPHYOVERTRADITIONALPHILOSOPHY．FIRST，INRESPECTOFONTOLOGYITISTHESUBSTANCISM’SCRITICISMTHEYREFUNDEDORREBUILTTHESPLENDIDSTATUSFORPHILOSOPHYBYENDINGTHETRADITIONALMETAPHYSICS．SECONDLY,INRESPECTOFEPISTEMOLOGYITISTHERATIONALISM’SCRITICISMTHEYRESCUEDTHECRISISOFHUMANBEINGBYDENYINGTHEMAINBODY．THIRDLY,INRESPECTOFMETHODOLOGY,ITISTHESCIENTISM’SCRITICISMTHEYMETHODOLOGYGETREADYFORTHEPHILOSOPHYWHICHISMIXEDWITHSUBJECTANDOBJECT’SNOTESONPOETRYBYCRITICIZINGTHEMODEOFTHINKINGWHICHSEPARATETHESUBJECTANDOBJECT．ALTHOUGH，THETHREEKINDSOFCRITICISMSAPPEARASTHEYDENYANDREBELTHETRADITIONALPHILOSOPHYINPOINTOFTHEORYFORM，THEYARESTILLTHETIMES’OUTCOMESANDTHEINHERITANDDEVELOPMENTWHICHISTHENEWPHILOSOPHYCRITICIZINGTHEOLDONEUNDERTHEGIVENHISTORYCONDITIONIFYOUGETTOTHEBOTTOMOFTHEM．THEREFORE，ITISNOTONLYHISTORICAL，ITALSOCANINSPIRETHEREALISTICSOCIETY．【KEYWORDS】MODEMPHILOSOPHYOFWESTTHREEKINDSOFCRITICISMSSUBSTANCISMRATIONALISMSCIENTISM．

簡(jiǎn)介：浙江大學(xué)碩士學(xué)位論文論道家道教生態(tài)倫理思想對(duì)當(dāng)代生態(tài)哲學(xué)的啟示姓名曹仁海申請(qǐng)學(xué)位級(jí)別碩士專業(yè)中國(guó)哲學(xué)指導(dǎo)教師孔令宏20070501ABSTRACTTHEINTERNALCAUSEOFECOLOCALCRISISISATTRIBUTEDAFAULTTOTHEWESTERNSCIENTIFIQPARADIGMOFSUBJECTOBJECTDEPARTANDTHEINSTRUMENTALVALUEOFCONTROLLINGNATURE．THISPAPERELUCIDATESTHATTAOISTSANDTAOISM’SECOLOGICALWISDOMCANELIMINATETHEMETAPHYSICALOBSTACLEOFWESTERNANTHROPOCENTRISWHICHCOMPARTSMANANDNATURE．THROUGHDIGGINGINTHEABUNDANTTHINKINGSOFTAOISTSANDTAOISM’SECOETHICS．THISPAPERTRIESTOSTARTWITHTHREEACADEMICELEMENTSHEAVENANDMANUNITEONE，“HEAVENISFATHER,EACHISMOTHER”、RESPECTNATURE，DOCTRINE。LAWNATURE、HAVINGNOEFFORTANDFOURPRACTICALELEMENTSDAOEMPHASIZINGLIFE、GIVINGMERCYTOEVERYTHING,CONTENTWITHONE’SLOT，RETURNTOTHEORIGINALPURITYANDSIMPLICITY,DEPENDINGONEACHOTHERFORSURVIVAL、BEBENEFICIALTOSOCIALANDSAVINGLIVES,POPULATIONCONSERVATIONANDAGAINSTWAR,COMBINESTHETHREEACADEMICELEMENTSANDFOURPRACTICALELEMENTSWITHECOLOGICALBEAUTY,ANDTHENVIASTHESYSTEMATIZATIONANDPHILOSOPHICALANALYSISOFTHETHINKINGSOFTAOISTSANDTAOISMSECOETHICS，THISPAPERGETSAPARADIGMOFTAOISTSANDTAOISM’SECO’ETHICSWHICHISSOSINITIC．THROUGHOPTIMIZINGTHISPARADIGM，THISPAPERNOTONLYMINUTELYEXPLAINSTHEINSPIRATIONWHICHTHETHINKINGSOFTAOISTSANDTAOISM’SECOETHICSDELIVERT0MODEMECOPHILOSOPHY,BUTALSOGETSANEWTHEORYGROWINGPOINTOFMODEMECOPHILOSOPHY．KEYWORDSTAOISTSTAOISMECOPHILOSOPHYINSPIRATION

簡(jiǎn)介：湖南師范大學(xué)碩士學(xué)位論文論費(fèi)爾巴哈的感性哲學(xué)姓名楊月如申請(qǐng)學(xué)位級(jí)別碩士專業(yè)外國(guó)哲學(xué)指導(dǎo)教師舒遠(yuǎn)招20030401ABSTRACT，卜EUERBACH’STHEORYOFSENSIBILITYISANEWPHILOSOPHYTHAT1SCONSTRUCTEDAGAINSTHEGEL’SSPECULATIVEMETADHVSICS．№UERBACHREPLACESHEGEL’SABSOLUTESPIRITWITHSENSIBLEHUMANANDNATURE，ANDUSESTHEMETHODOFSENSIBLEINTUITIONAGAINSTH89EL’。METHODOFABSTRACTSPECULATION．THEREISANABUNDANTMODERNMEANLNGINFEUERBACH’SPHILOSOPHYTHATCONCERNSABOUTTHEREALINDIVIDUAL’SSENSIBLEDESIREINITSORIENTATIONOFVALUEANDEMPHASIZESONSENSIBLEEXPERIENCEINITSDIRECTIONOFTHOUGHT．THISARTICLE，THROUGHFEUERBACH，SORIGINALW。RK．TRIESTOEXPOUNDTHESTARTINGPOINTANDTHECONTENTOFPHILOSOPHYOFSENSIBILITY，REVEALITSINNERDEFECTSANDMODERNMEANLNG，RESPONSESOMEARGUMENTSTHATUNDERESTIMATEITSMODERNVALUES．．THEREAREFOURPARTSINTHISARTICLE．PARTIINTRODUCETHEFEUERBACH’SCRITICISMOFHEGEL’SPHILOSOPHY，NAMELY，WHICHISTHEREDUCTIONOFHEGEL’SABSOLUTESPIRIT，THECRITICISMOFCHARACTEROFTHEOLOGYINHEGEL’SPHILOSOPHYANDTHEEXDOSUREOFRESOURCEOFHEGEL’SMETHODOFABSTRACTSPECULATION．PARTIIEXPOUNDSTHEMAINCONTENTOFPHILOSOPHVOFSENSIBILITY，WHICHISSCIENCEOFNATURE，ANTHROPOLOGYANDTHEIRROLATION，ANDPOINTSOUTTERSELYTHEPRINCIPLEANDGROUNDOFANTHROPOLOGYTHATISONTHEBASEOFHUMANBODYASFEUERBACHGIVESPROMINENCETOHUMAN’SSENSIBLEDESIREINTHEFIELDOFWILLANDSENTIMENT，UNDERLINESTHEULTIMATEPOSITIONOFTHESENSEINTHEFIELDOFKNOWLEDGE．PARTIIIPRINCIPALLYEVALUATETHEDEFECTSOFFEUERBACH，SPHILOSOPHYINCLUDINGTHEUNDUESENSUALISMWHICHRESULTSINDO。RGRASPINGTHEGENERALESSENCEOFTHINGSANDTHERATIONALESSENCEOFSENSIBLEHUMAN，LACKOFSUBJECTIVEACTIVITYONHUMANANDTHE11

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：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)

簡(jiǎn)介：大連理工大學(xué)碩士學(xué)位論文論高清海的哲學(xué)觀姓名韓淑輝申請(qǐng)學(xué)位級(jí)別碩士專業(yè)馬克思主義哲學(xué)指導(dǎo)教師洪曉楠20070601論高清海的哲學(xué)觀ONGAOQINGHAI’SVIEWOFPHILOSOPHYABSTRACTPROFESSORGAOQINGHAIISRECO腳IZCDASONEOFTHEMOSTANDINFLUENTIALPHILOSOPHERSSINCE80THOF20CENTURYINCHINAPHILOSOPHYGROUP．HEISOLLEOFTHEMOSTPOWERFULPROPELLANTSOFMARXISTPHILOSOPHYINNOVATIONANDCONCEPTTRANSFORMATION．THEPHILOSOPHYSTUDYINGOFGAOQINGHAICOULDBEMAINLYDIVIDEDINTOTHREEPERIODSEARLY，MIDDLEANDLATE．WECANCONCLUDEHISMAINIDEALISTICFRUITSINTHESETHREEPERIODSREVIEWOFTHEVIEWSOFSCHOOLBOOKPHILOSOPHYHUMANISTHEAH強(qiáng)N啪OFPHILOSOPHYANDHUMANPHILOSOPHY．HEREALIZESTHESHORTAGEOFSCHOOLBOOKANDSHADINGOFTHEPHILOSOPHYESS朗讎BYLEARNINGMARXISTPHILOSOPHY．THETHINL【INGMETHODOFPIAMIC,EWIDENSTHEVIEWOFUNDERSTANDINGMARXISTPHILOSOPHY，ANDGI、，ILLGBIRTHTOMOREATTENTIONTOTHEMAN．THEMOSTIMPORTANTCHALACT盯OFPHILOSOPHYISMETAPHYSICALNATTLL_E，SOISGAOQINGH’SHUMANBEINGPHILOSOPHY．THISNEWVIEWOFPHILOSOPHYISNOTONLYASUBLIMATIONOFOAOQINGHAI’SPHILOSOPHY，BUTALSOEMBODIESTHEULTIMATECONCERTITOHUMANBEINGAMCOMEDOWNINONECONTINUOUSLINEWITHMARXISTPHILOSOPHY．PROCEEDINGFTOMTHECONTEMPORARYPERSPECTIVEOFMARXISTPHILOSOPHY，COMMENCINGWITHTHEDEVELOPINGCOURSEOFGAOQINGHAI’SVIEWOFPHILOSOPHYASBASICRESPECT，THEPRESENTPAPERCONDUCTSAINQUIRYSYSTEMATICINTOTHETEXTBOOKPHILOSOPHY，THERELATIONSBETW嘲MANANDPHILOSOPHY，ANDHUMANBEINGPHILOSOPHY．BASEDONTHESEANALYSESTHEAUTHORVALUEGAOQINGHAI’SCONTRIBUTIONTOCHINESEPHILOSOPHYANDMARXISTPHILOSOPHY．KEYWORDSGAOQINGHAIVIEWOFPHILOSOPHYHUMANPHILOSOPHY；MARXISTPHILOSOPHYII

簡(jiǎn)介：論黑格爾法哲學(xué)原理中的自由意志論黑格爾法哲學(xué)原理中的自由意志ONHEGEL’SFREEWILLINPHILOSOPHYOFRIGHT姓名彭輝學(xué)科專業(yè)學(xué)科專業(yè)外國(guó)外國(guó)哲學(xué)哲學(xué)研究方向研究方向德國(guó)古典哲學(xué)德國(guó)古典哲學(xué)指導(dǎo)教師指導(dǎo)教師溫純?nèi)鐪丶內(nèi)缤瓿蓵r(shí)間完成時(shí)間20082008年4月摘要I摘要法哲學(xué)原理是黑格爾的一部比較成熟的政治著作，它對(duì)后世的政治哲學(xué)產(chǎn)生了很大的影響，同時(shí)黑格爾的法哲學(xué)也是他的哲學(xué)理論中引起誤解和爭(zhēng)論最多的部分。本文試圖以自由意志的發(fā)展為線索來(lái)解讀這部著作，使人們了解在黑格爾的國(guó)家理念至上的原則下暗藏著的一種自由主義精神?！白杂梢庵尽笔呛诟駹柗ㄕ軐W(xué)的出發(fā)點(diǎn)和歸宿，他的整個(gè)法哲學(xué)體系始終貫穿著“自由意志”這條主線，用他自己的話說(shuō)就是“法是自由意志的定在”。在黑格爾的其他著作中，他從不同的角度、不同的方面對(duì)自由意志進(jìn)行了論述，而在法哲學(xué)原理中他則是從社會(huì)的角度集中地、系統(tǒng)地闡發(fā)了他的自由意志學(xué)說(shuō)的。這本書(shū)所描述的整個(gè)內(nèi)容就是“自由意志”在社會(huì)中的發(fā)展以及自由意志是如何在社會(huì)中實(shí)現(xiàn)自身的。因而這就涉及到了社會(huì)領(lǐng)域中的法律、道德和國(guó)家等問(wèn)題，但無(wú)論涉及到什么問(wèn)題，黑格爾都是從人的自由意志出發(fā)的，所以說(shuō)自由意志是法哲學(xué)原理的主題。黑格爾的自由概念完成了歷史的、時(shí)代的綜合，他并把它表現(xiàn)為概念各個(gè)環(huán)節(jié)的辯證發(fā)展。黑格爾通過(guò)對(duì)抽象法、道德、倫理三篇的論述闡明了自由意志從客觀、主觀到主客觀相統(tǒng)一的過(guò)程，他把個(gè)人、家庭、市民社會(huì)和國(guó)家在現(xiàn)代法的基礎(chǔ)上達(dá)成的這種和諧理解為真正的、具體的自由。從“家庭”經(jīng)過(guò)“市民社會(huì)”到“國(guó)家”，體現(xiàn)著自由意志的發(fā)展，而只有在“國(guó)家”中自由理念才真正得到了實(shí)現(xiàn)，也正是在這一基礎(chǔ)上，他進(jìn)一步指出國(guó)家是“具體自由的實(shí)現(xiàn)”。無(wú)庸諱言，黑格爾對(duì)自由意志的具體性的界定和論述是他全部政治哲學(xué)理論中最有價(jià)值的思想遺產(chǎn)之一。本文共分為四章，第一章主要分析了自由意志的發(fā)展歷程。在這里主要提到了斯賓諾莎的“自由是對(duì)必然的認(rèn)識(shí)”思想對(duì)黑格爾產(chǎn)生的影響，以及康德進(jìn)一步提出的把自由與必然性統(tǒng)一起來(lái)加以把握的思想對(duì)黑格爾產(chǎn)生的影響。黑格爾正是在批判地繼承了他們的自由意志的思想基礎(chǔ)上揭示了自由意志的深刻內(nèi)涵以及自由意志的具體實(shí)現(xiàn)過(guò)程的。第二章主要闡述了法哲學(xué)原理中自由意志的理論。在這里分析了自由意志的深刻內(nèi)涵以及自由意志和法的關(guān)系。本章不僅詳細(xì)地闡述了自由意志的三個(gè)環(huán)節(jié)及相互關(guān)系，而且還詳細(xì)地論述了法與自由意志

簡(jiǎn)介：西南大學(xué)碩士學(xué)位論文論霍布斯政治哲學(xué)中人的雙重困境姓名劉思輯申請(qǐng)學(xué)位級(jí)別碩士專業(yè)外國(guó)哲學(xué)指導(dǎo)教師陶林潘佳銘20080501