簡(jiǎn)介：?jiǎn)挝淮a10475學(xué)號(hào)104753120007分類(lèi)號(hào)B2229碩士學(xué)位論文碩士學(xué)位論文先秦儒家管理哲學(xué)研究先秦儒家管理哲學(xué)研究STUDYONPREQINCONFUCIANMANAGEMENTPHILOSOPHY學(xué)科、專(zhuān)業(yè)中國(guó)哲學(xué)研究方向先秦哲學(xué)申請(qǐng)學(xué)位類(lèi)別哲學(xué)碩士申請(qǐng)人周璐指導(dǎo)教師葉平副教授二〇一五年四月STUDYONPREQINCONFUCIANMANAGEMENTPHILOSOPHYADISSERTATIONSUBMITTEDTOTHEGRADUATESCHOOLOFHENANUNIVERSITYINPARTIALFULFILLMENTOFTHEREQUIREMENTSFORTHEDEGREEOFMASTEROFPHILOSOPHYBYZHOULUSUPERVISORPROFYEPINGAPRIL,2015

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簡(jiǎn)介：湖北大學(xué)碩士學(xué)位論文兒童權(quán)利的哲學(xué)反思姓名宋慧申請(qǐng)學(xué)位級(jí)別碩士專(zhuān)業(yè)倫理學(xué)指導(dǎo)教師江暢20090501ABSTRACTINTHECONTROLBYTHEADULTS，CHILDREN’SBENEFITSAREUNDERTHETHREAT．MOREANDMOREPEOPLEAREPONDERINGSUCHQUESTIONSWHATHEALTHYANDSECURITYENVIRONMENTWESHOULDCREATETOPROTECTTHECHILDRENFROMBEINGINJUREDWHENADULTS’BENEFITSANDCHILDREN’SBENEFITSCONFLICT，HOWTOSEEKTHEREASONABLESOLUTIONSTOSATISFYTHECHILDREN’MAXIMUMBENEFITSANDDEMANDSWECANNOTDENYTHATWHENWEREGARDCHILDREN’SBENEFITSASTHEIRINDIVIDUALRIGHTSANDPROTECTTHEMFROMTHEASPECTOFHUMANRIGHTS，IT’SAGREATPROGRESSINOURMODEMSOCIETY．BUT，HALFOFTHECENTURYHASPASSED，ASIFTHEPROTECTIONOFTHECHILDREN’SRIGHTSENTEREDASPACEANDTIMETUNNEL．ITHASNOTENTEREDOURLIFEWITHTHELAPSEOFTIMEANDHASNOTBECOMEOURBASICVALUEORIENTATION．THEMOSTIMPORTANTREASONISTHECONCEPTOFCHILDREN’SRIGHTISFULLOFCONFUSIONANDFUZZY．THERESEARCHERSOFTENSTUDYTHISQUESTIONFROMPOLITICSANDSOCIOLOGICALASPECTS．BUTTHEREAREMANYKINDSOFDIFFERENCESINITSESSENTIALQUESTIONS，80IT’SDIFFICULTTOACHIEVEUNIFORMITY．THUSIT’SUNABLETOPROVIDEAEFFECTIVETHEORYSUPPORTFORTHEPROTECTIONOFCHILDREN’SRIGHTS．THEREFORE，THISARTICLEATTEMPTSTOANALYZETHECONCEPTFROMTHEASPECTOFPHILOSOPHYANDDISCUSSTHEFOUNDATIONOFTHECHILDREN’SRIGHTS．ITWILLBEPOSSIBLETOESTABLISHAPLATFORMFORTHEOTHERRESEARCHERS’COMMUNICATION．BESIDESOFTHEINTRODUCTIONANDTHECONCLUSION．THEFULLTEXTCANBEDIVIDEDINTOFIVEPARTS．111EINTRODUCTIONMAINLYELABORATESTHEGOALANDTHESCOPEOFTHERESEARCHANDTHEPREDECESSOR’SACHIEVEMENTS．THEFIRSTSECTIONMAINLYDISCUSSTHEGENERALCONCEPTTHROUGHTHECONCEPTOFWESTERNHUMANRIGHTS．THROUGHIT，WEWANTTOFINDTHEMAINCONTENTINTHISCONCEPT．THESECONDSECTIONMAINLYSTUDIESTHEVALUEOFPROTECTINGTHECHILDREN’SRIGHTS．ITBASESONTHEFOLLOWINGTWOASPECTS．ONEISTHENECESSITYOFPROTECTINGTHECHILDREN’SRIGHTS．ANDTHEOTHERISTHEIMPORTANCEOFIT．THETHIRDSECTIONMAINLYRESEARCHESTHEBASISOFDETERMININGTHECONTENTOFTHECONCEPT．ITINCLUDESTWOASPECTSONEISTHATWESHOULDDETERMINETHECONTENTINTHEBASISOFTHECHILDREN’SNEEDNOTTHEADULTS’NEED．THEOTHERISTHATWESHOULDDETERMINETHECONTENTINTNEBASISOFTHECHILDREN’SABILITY．THEFOURTHSECTIONMAINLYRESEARCHESTHEBASICPRINCIPLEOFDETERMININGANDPROTECTINGLT

簡(jiǎn)介：碩士學(xué)位論文儒家思想與文化和人生的重建賀麟前期文化哲學(xué)研究CONFUCIANISMANDR。。‘OFCULTUREANDLONLUCIANISDKECONSTRUCTIONOIL‘I。E珈NHELIN’SEARLYPHILOSOPHYOFCULTURAL學(xué)號(hào)21212QQ璺完成日期2Q墨么Q壘么22大連理工大學(xué)DALIANUNIVERSITYOFTECHNOLOGY大連理工大學(xué)碩士學(xué)位論文摘要賀麟作為新儒學(xué)運(yùn)動(dòng)的代表人物之一，與梁漱溟、馮友蘭、熊十力并稱(chēng)為“第一代新儒家”，他是首位提出“新儒學(xué)”概念的學(xué)者。本文從哲學(xué)的角度，對(duì)賀麟的前期文化哲學(xué)進(jìn)行梳理，試圖分析他所重新構(gòu)建的文化發(fā)展方向和人生發(fā)展方式，為中國(guó)當(dāng)下的文化發(fā)展提出一些合理的建議。在對(duì)文化問(wèn)題的思考中，賀麟對(duì)中國(guó)文化發(fā)展提出一種獨(dú)特的路徑在看重文化傳承的同時(shí)進(jìn)行合時(shí)代的創(chuàng)造性轉(zhuǎn)化，在理解西學(xué)的基礎(chǔ)上實(shí)現(xiàn)儒學(xué)的融合式發(fā)展。賀麟認(rèn)為，儒學(xué)的發(fā)展不應(yīng)局限于一家之言，而應(yīng)該廣開(kāi)言路，從中國(guó)其他學(xué)派中汲取精華來(lái)豐富自身。他提倡以學(xué)術(shù)發(fā)展來(lái)實(shí)現(xiàn)國(guó)家強(qiáng)大，把學(xué)術(shù)作為改革生活、思想、文化的力量。近代，儒學(xué)受到?jīng)_擊，賀麟分析了儒學(xué)不斷發(fā)生變化的原因，并通過(guò)儒學(xué)發(fā)展的走向來(lái)厘清儒學(xué)對(duì)于文化的深刻影響，用傳統(tǒng)儒學(xué)概念的新詮釋來(lái)構(gòu)建新的道德文化，使其符合當(dāng)下時(shí)代的道德觀(guān)，并通過(guò)對(duì)實(shí)際文化問(wèn)題的哲學(xué)思考來(lái)為中國(guó)文化的發(fā)展提供指導(dǎo)意義。從人生問(wèn)題的哲學(xué)思考中，賀麟認(rèn)為“合理性”、“合時(shí)代”“合人情”構(gòu)建新儒者人格有助于實(shí)現(xiàn)新儒學(xué)的開(kāi)展。他還對(duì)幾對(duì)人生問(wèn)題中的重要關(guān)系進(jìn)行了討論，談到了信仰和理想能夠?qū)τ趯?shí)際生活的具體作用，主張以一種樂(lè)觀(guān)和自然的態(tài)度去面對(duì)生活，用一種“理性精神”去改造生活，并認(rèn)為儒學(xué)在道德建立中能夠發(fā)揮類(lèi)似于西方宗教的作用。賀麟在他構(gòu)建的新儒學(xué)體系之下對(duì)文化和人生中的具體問(wèn)題所進(jìn)行的討論與分析，體現(xiàn)了學(xué)術(shù)與實(shí)踐的靈活對(duì)接，其思想具蘊(yùn)含一定的前瞻性，這對(duì)于當(dāng)今文化的發(fā)展和社會(huì)道德建設(shè)具有借鑒意義。關(guān)鍵詞賀麟；新儒學(xué)；文化與人生；信仰

簡(jiǎn)介：分類(lèi)號(hào)K203論文編號(hào)2007021196密級(jí)公開(kāi)貴州大學(xué)2010屆碩士研究生學(xué)位論文傅山的哲學(xué)傅山的哲學(xué)傅山的哲學(xué)傅山的哲學(xué)明末遺民的掙扎與超脫明末遺民的掙扎與超脫明末遺民的掙扎與超脫明末遺民的掙扎與超脫學(xué)科專(zhuān)業(yè)中國(guó)古代史研究方向中國(guó)古代文化史導(dǎo)師張新民教授研究生欒文潔中國(guó)﹒﹒﹒﹒貴州﹒﹒﹒﹒貴陽(yáng)2010年4月2中文摘要中文摘要傅山是明末清初著名的遺民學(xué)者。動(dòng)亂時(shí)期，他以道士的身份暗中奔走活動(dòng)，反清復(fù)明。失敗后，他隱居于太原，精研學(xué)問(wèn)，行醫(yī)濟(jì)世。他反對(duì)道學(xué)，稱(chēng)贊心學(xué)，反對(duì)空談，主張實(shí)用，將儒、釋、道三家哲學(xué)融會(huì)貫通，思想中具有深刻的現(xiàn)實(shí)批判精神和啟蒙意義。本文主要依據(jù)傅山文集霜紅龕集及相關(guān)史料，分四部分對(duì)傅山生活的時(shí)代背景、生平事跡和哲學(xué)思想進(jìn)行梳理，力圖在明末清初的大環(huán)境下，恢復(fù)傅山思想的原貌導(dǎo)論部分簡(jiǎn)述明末清初的社會(huì)歷史背景和遺民動(dòng)向；第一章介紹傅山的生平及其早年生活；第二章講述傅山在動(dòng)亂中的活動(dòng)與反抗思想；第三章詳述傅山蕭然物外與實(shí)體達(dá)用的哲學(xué)思想，包括濟(jì)世的“三教”觀(guān)、博與約的治學(xué)方法、崇古與疑古、對(duì)學(xué)術(shù)流弊的批判和“反常之論”；并且穿插著對(duì)學(xué)術(shù)界部分觀(guān)點(diǎn)的質(zhì)疑和反駁，旨在說(shuō)明傅山不具有樸素的唯物主義觀(guān)，其思想反清而不反封建，并沒(méi)有脫離時(shí)代框架。關(guān)鍵詞傅山；遺民；明末清初；反清復(fù)明；三教；奴性分類(lèi)號(hào)K203

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簡(jiǎn)介：學(xué)校代碼10200分類(lèi)號(hào)B82研究生學(xué)號(hào)Q；ZQ唑2QI密級(jí)玉⑧東北師葒大謄碩士學(xué)位論文作為哲掌問(wèn)題的“禮炒一一在荀子的意義上BE”RITE”O(jiān)FPHILOSOPHYPROBLEMONTHEMEANINGOFXUNZI作者步蓬勃指導(dǎo)教師學(xué)科專(zhuān)業(yè)研究方向?qū)W位類(lèi)型韓秋紅教授倫理學(xué)中國(guó)倫理思想史學(xué)歷碩士東北師范大學(xué)學(xué)位評(píng)定委員會(huì)2007年5月ABSTRACTXUNZIISTHELASTMASTEROFCONFUCIANISMINMANCHUDYNASTY,HISTHOUGHT,ATCHINATRADITIONTHOUGHTCULTUREDEVELOPMENTOFCHAINUP．CAN’TCX∞CDOFIMPORTANCEONEWREATH．HISTHOUGHT,ESTABLISHFROMOINDYNASTYANDHANDYNASTYTNLMANCHUDYNASTYLASTYEARSOFTHEPERIODCHINAFEUDALISTICSOCIETYOFTHERITECNREMODEOFTHOUGHTFOUNDATION．THERITELEARNISXUNZI’SIMPORTANCEOFPHILOSOPHYTOCONSTITUTEPART．“THEORYOFRITE”ISPLACEDINACOREPOSITIONINTHEPHILOSOPHY,THEALLTHEORYOFXUNZI，ALMOSTISAROUND”RITE”LAUNCH．FROMSTUDYXUNZI’SRITEPRESENTCONDITIONTOS∞CURRENTLY,PEOPLEBEWIDESPREADTOTHINKTHEXMLZISRITEBIGBUDYTOHAVETHREEHEAVYATTRIBUTES，NAMELYPOLITICALSYSTEM，SOCIALORDERMORALSNORM．INREGARDTOITSESSENCEBEPOLITICALSYSTEM，NAMELYTHECOREOFXUNZISRITEBEAHOLMETHICS．IFTHELEVDEXPLORETOBEGFORJUSTFROMTHEKNOWLEDGET11∞輯SO“RITE’WHYPRCSCUT“RITE”O(jiān)N”KINDNESS”“JUSTICE”“WICLOM””SAINT”FOUNDATIONOF”FIVELINE”．AGAINWHYATTHESCHOOLOFTHOUGHTOFSIMENGATDISPLAY”RITE”P(pán)ASSTOTHEOTIGINSOF’RITE”AND””FIVELINES”O(jiān)FINVESTIGATION,DETECTION”RITE”NOTONLYONLYHAVEAXIOLOGYMEANINGS，SUCHASRITENORMANDETHICSSYSTEM?ETC．，MOREIMPORTANTHAVEAFORMUPTHEMEANING,ISAPHILOSOPHYPROBLEM．BECAUSETHEXUNZI’SRITESINCESPEAKTHENORMOFRITC，SPEAKTHEFORMTOPOFRITEAGAIN，SINCEJUDGMENTBEFOREINTROSPECTTHEMETAPHYSICSPROPERTYOF”RITE”，AGAINATONESELFTHEFOUNDATIONOFTHENORM”RITE”TOPTHEPROVISIONITSMETAPHYSICSPROPERTY．THEMETAPHYSICSOFTABLEISIMPLICITINITS”RITE”THETHOUGHT,．SOREASONOF”RITE”。ASLONGASCONTROLCDATSO,CONTAOLCDTHEREASONOFTENTHOUSANDMATTERCREATIONS．THIS”REASON”ASHESAYOF’’HENG”．”WHATHENGSAYTAO．“{XUNZILIEBI}”HENG”THEABYSSOFTIMEWITHABSOLUTEOF”TAO”．BUT“TAO”O(jiān)FTHISPHILOSOPHYPROBLEMBYLUCKNOWOFBODY”REASON”O(jiān)FTHEXUNZIIN．THEREFOREBRINGINTO”RITE”O(jiān)FXUNZITOPHILOSOPHYOFHEIGHTTOCONFIDENCE,SINCEHAVETHEPHILOSOPHYMEANINGOILTHEFORM，AGAINHAVETHEAXIOLOGYMEANINGOFETHIESNORM，SOITTHOUGHTJUSTMOREINTEGRITY．KEYWORDSXUNZITHERITELEARNPHILOSOPHYPROBLEMN

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