簡(jiǎn)介：山東師范大學(xué)碩士學(xué)位論文論品德課程的主體性哲學(xué)基礎(chǔ)姓名馮永剛申請(qǐng)學(xué)位級(jí)別碩士專業(yè)教育學(xué)原理指導(dǎo)教師戚萬學(xué)20050420生變墮薹查堂堡主蘭堡壘壅論品德課程的主體性哲學(xué)基礎(chǔ)中文摘要品德教育的對(duì)象是活生生的、具有鮮活生命的個(gè)體主體“人”。品德教育是否有效，主要看教育對(duì)象主體“人”是否在內(nèi)心服膺道德和在行動(dòng)上是否實(shí)踐道德。因而品德課程的建設(shè)必須緊緊圍繞主體“人”來進(jìn)行。然而在傳統(tǒng)的品德課程與品德教育中，我們的失誤之處恰恰是主體性理念的缺失，對(duì)主體“人”主體地位的漠視與淡忘。特別是近年來，主體問題已成為哲學(xué)研究的一個(gè)熱點(diǎn)問題，并且在教育實(shí)踐中顯示出巨大的生命力。故本文從主體性哲學(xué)的角度出發(fā)來審視品德課程改革，試圖找到二者的結(jié)合點(diǎn)，籍希彌補(bǔ)這方面的空白。為品德課程的改革提供一種新的視角，在理論上充實(shí)品德課程體系，為品德課程體系的建構(gòu)提供哲學(xué)意義上的論證；在實(shí)踐上使課程改革能夠在一個(gè)科學(xué)哲學(xué)理念的指導(dǎo)下運(yùn)作，在理性的尺度中運(yùn)行，以其求得對(duì)我國(guó)品德課程體系的建構(gòu)、實(shí)施與完善提供借鑒與啟示，對(duì)我國(guó)的品德教育效果有所益處。全文共分三個(gè)部分第一部分論述了課程觀與哲學(xué)觀。包括課程與哲學(xué)的歷史溯源、哲學(xué)對(duì)課程的貢獻(xiàn)和幾種有代表性課程觀的哲學(xué)思想。首先簡(jiǎn)要地追溯了哲學(xué)與課程的歷史淵源，借以表明哲學(xué)與課程有著天然的密不可分的血肉關(guān)系。接著重點(diǎn)探討了哲學(xué)與課程緊密聯(lián)系的理論基礎(chǔ)與實(shí)踐前提哲學(xué)對(duì)課程生存與發(fā)展之意義與價(jià)值哲學(xué)對(duì)課程的貢獻(xiàn)。最后通過學(xué)科或知識(shí)中心論課程觀、兒童中心或?qū)W生中心論課程觀以及社會(huì)中心論課程觀三種有代表性的課程觀中所體現(xiàn)出來的哲學(xué)理念，用以闡明無論何種課程觀都必須以一定的哲學(xué)作為根基，即使這種課程觀本身還沒有清晰地意識(shí)到它，使哲學(xué)思想在具體課程領(lǐng)域的體現(xiàn)得以明晰化。第二部分闡述了當(dāng)前品德課程觀的價(jià)值取向。重點(diǎn)論述了以主體性哲學(xué)理念作為品德課程觀價(jià)值取向的合理性與意義所在。在當(dāng)前社會(huì)價(jià)值取向多元的發(fā)展趨勢(shì)下，選擇何種理念作為課程理論研制的指導(dǎo)思想，是一件很困難的事。但每一種新課程理論、新課程思想的出臺(tái)以及對(duì)以往課程理念的揚(yáng)棄，決不是無源之水，無本之木。必須通過對(duì)既往相關(guān)理論進(jìn)行學(xué)術(shù)梳理、研討，從中找出優(yōu)劣所在，緊跟變化了的時(shí)代步伐，決定其在新課改中的取舍。主體性是人類歷史發(fā)展的主旋律。人類由進(jìn)化而來，一部人類發(fā)展史，可以看作是人發(fā)展的歷史，人的主體性不斷增強(qiáng)的歷史，人的道德自律程度不斷提高的歷史。人的特殊主體地位以及品德課程“以人為本”的獨(dú)特性決定了品德課程改革只有充分發(fā)揮人的主體性，品德教育才能取得實(shí)效。特別是通過對(duì)傳統(tǒng)道德教育的檢討，指出傳統(tǒng)道德教育實(shí)效低下的重要原因是無視兒童的主體地位，把其作為一個(gè)“美德袋”進(jìn)行

簡(jiǎn)介：廣州中醫(yī)藥大學(xué)碩士學(xué)位論文科學(xué)進(jìn)步與社會(huì)發(fā)展的哲學(xué)研究論科學(xué)、人類終極關(guān)懷與科學(xué)發(fā)展觀姓名陳建偉申請(qǐng)學(xué)位級(jí)別碩士專業(yè)科學(xué)技術(shù)哲學(xué)指導(dǎo)教師吳仁山20050401關(guān)鍵詞科學(xué)人類終極關(guān)懷科學(xué)發(fā)展觀

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簡(jiǎn)介：江西師范大學(xué)碩士學(xué)位論文元代江西陸學(xué)教育哲學(xué)思想研究姓名張東海申請(qǐng)學(xué)位級(jí)別碩士專業(yè)教育學(xué)原理指導(dǎo)教師胡青200241一壟垡蘭翌垡莖壟蔓塹竺蘭窒塑一一_，一一一元代江西陸學(xué)教育哲學(xué)思想研究引言中國(guó)古代教育哲學(xué)的發(fā)展是與中國(guó)古代哲學(xué)的發(fā)展歷程密切相關(guān)的。春秋戰(zhàn)國(guó)時(shí)期的百家爭(zhēng)鳴是一個(gè)高峰，自漢代獨(dú)尊儒術(shù)后，對(duì)儒家學(xué)術(shù)影響最大的就是宋明理學(xué)的興起。理學(xué)自北宋周敦頤發(fā)端，經(jīng)程顆、程頤、張載、邵雍等人的傳遞發(fā)展，至南宋時(shí)形成了兩大流派朱學(xué)和陸學(xué)。朱學(xué)以朱熹為代表，在哲學(xué)本體論上，從體用二元論出發(fā)，認(rèn)為理是世界的本源，是人認(rèn)識(shí)的對(duì)象；在治學(xué)方法上，主張“即物窮理”、“格物致知”，從下學(xué)以造上達(dá)，從學(xué)習(xí)灑掃、應(yīng)對(duì)之節(jié)開始，通過大范圍的讀書求知、注釋訓(xùn)詁，達(dá)到對(duì)“理”的認(rèn)識(shí)，走的是“道問學(xué)”的路子。陸學(xué)以陸九淵為代表，在哲學(xué)本體論上堅(jiān)持心性一元，主張“心即是理”；在治學(xué)方法上，主張整體明了，自我體悟，反對(duì)向經(jīng)文求索，走的是“尊德性”的道路。朱學(xué)和陸學(xué)對(duì)江西都有很大影響，相對(duì)而言，陸學(xué)的影響大一些。自陸九淵以后，江西數(shù)代學(xué)人有不少都致力于陸學(xué)的研究，他們或著書立說，或廣聚門徒，或壯游天下，一方面致力于陸學(xué)門戶的開拓，一方面也不斷挖掘、闡發(fā)陸學(xué)的精義，使陸學(xué)繼續(xù)向前發(fā)展。到了元代，官方崇尚朱學(xué)，但江西仍有不少人主陸學(xué)。影響較大的有上饒的陳苑及其弟子李存、祝蕃、舒衍、吳謙，人稱“江東四先生”。他們謹(jǐn)守陸學(xué)門戶，在學(xué)術(shù)上堅(jiān)持陸九淵的觀點(diǎn)。而另有～部分人如劉壕、危素等人又援朱入陸，試圖對(duì)陸學(xué)進(jìn)行某種程度的改造以克服陸學(xué)的一些弊端。這些人是元代江西陸子學(xué)派的骨干力量。這些人當(dāng)中，以李存、劉蟋、危素三人最具代表性，故本文主要以這蘭個(gè)人的思想為研究對(duì)象。李存1281。1354年，字仲公，江西安仁今江西省余干縣人，師從上饒陳苑，是“江東四先生”中名氣最大的一位。他畢生隱居，潛心學(xué)術(shù)，以課徒為業(yè)。著有俟庵集三十卷。劉埔12401319年，字起潛，江西南豐今江西省南豐縣人。他的理學(xué)思想“以悟?yàn)樽谧痍懢艤Y為正傳，而援引朱予以合之”①。他一生著述頗豐，今僅存水云村稿和隱居通議，載四庫全書中。危素13031372年，字太樸，號(hào)云林，金溪今江西省金溪縣人。元朝時(shí)曾任經(jīng)筵檢討、工部侍郎、禮部尚書等職。元亡入明，授翰林院侍講學(xué)士，兼弘文館學(xué)士，后被罷劾。著有說學(xué)齋稿四卷，云林集兩卷。他是明元之際的著名學(xué)者，宋濂稱他“以淵深之學(xué)，精深之文，嘗都顯要之地位，海內(nèi)仰之如祥云景星”②。①叫庫全書隱居通泌提鏨上海古籍出版社1987年影印本，下同②術(shù)濂；立憲集故翰林侍講學(xué)士中順丈夫知制誥同修國(guó)史危公新墓碑銘‘四庫全書，問七2

簡(jiǎn)介：碩士學(xué)位論文碩士學(xué)位論文文化軟實(shí)力及其哲學(xué)闡釋ANALYSISTHECULTURALSOFTPOWERANDEXPLAINITINPHILOSOPHY陳瑩陳瑩2009年6月CLASSIFIEDINDEXB024UDC14DISSERTATIONFORTHEMASTERDEGREEINPHILOSOPHYANALYSISTHECULTURALSOFTPOWERANDEXPLAINITINPHILOSOPHYCANDIDATECHENYINGSUPERVISORASSOCIATEPROFYANGYARENACADEMICDEGREEAPPLIEDFORMASTEROFPHILOSOPHYSPECIALTYMARXISMPHILOSOPHYAFFILIATIONSCHOOLOFHUMANITIESANDSOCIALSCIENCESDATEOFDEFENCEJUNE,2009DEGREECONFERRINGINSTITUTIONHARBININSTITUTEOFTECHNOLOGY

簡(jiǎn)介：西南大學(xué)博士學(xué)位論文小學(xué)科學(xué)課程的科學(xué)哲學(xué)研究姓名蔡其勇申請(qǐng)學(xué)位級(jí)別博士專業(yè)課程與教學(xué)論指導(dǎo)教師靳玉樂20081101西南大學(xué)博十學(xué)位論文開發(fā)的具體內(nèi)容，通過課程資源開發(fā)，促進(jìn)小學(xué)科學(xué)課程的建設(shè)與發(fā)展。作為一種研究視角，當(dāng)前科學(xué)哲學(xué)的整體態(tài)勢(shì)是相對(duì)主義，這對(duì)小學(xué)科學(xué)課程改革提出了挑戰(zhàn)，本文所持的科學(xué)哲學(xué)觀點(diǎn)不是絕對(duì)的相對(duì)主義，而是溫和的相對(duì)主義。本文認(rèn)為，在科學(xué)哲學(xué)的相對(duì)主義指導(dǎo)下，未來小學(xué)科學(xué)課程改革需要處理好科學(xué)真理的絕對(duì)性與相對(duì)性、科學(xué)發(fā)展的階段性與連續(xù)性、個(gè)體的科學(xué)與公開的科學(xué)的關(guān)系。同時(shí)，科學(xué)方法的多元化，對(duì)小學(xué)科學(xué)課程也帶來了不小的沖擊。小學(xué)科學(xué)課程開發(fā)要堅(jiān)持科學(xué)方法的多元化，運(yùn)用新科學(xué)觀、新科學(xué)方法論指導(dǎo)小學(xué)科學(xué)課程改革，通過實(shí)施以“探究”為中心的科學(xué)教學(xué)，促進(jìn)小學(xué)科學(xué)課程走向科學(xué)與人文的融合，實(shí)現(xiàn)以培養(yǎng)學(xué)生科學(xué)文化素養(yǎng)為宗旨的小學(xué)科學(xué)課程目標(biāo)。II關(guān)鍵詞小學(xué)科學(xué)科學(xué)課程課程文化科學(xué)哲學(xué)

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