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簡(jiǎn)介：IJ穆斯林宗教應(yīng)對(duì)方式結(jié)構(gòu)與測(cè)量RELIGIOUSCOPINGSTYLEOFMUSLIMSTRUCTUREANDMEASUREMENT作者姓名趙雷NAMEZHAOLEI指導(dǎo)老師陳永勝TUTORCHENYONGSHENG應(yīng)用心理學(xué)APLLIEDPSYCHOLOGY浙江師范大學(xué)教師教育學(xué)院COLLEGEOFEDUCATION，ZHEJIANGNORMALUNIVERSITY穆斯林宗教應(yīng)對(duì)方式結(jié)構(gòu)與測(cè)量摘要在兩方宗教學(xué)和宗教心理學(xué)巾，宗教應(yīng)對(duì)方式是個(gè)十分重要的概念?？梢钥吹降氖?，眾多研究部足關(guān)于基箭徒的宗教應(yīng)對(duì)方式，而穆斯林的宗教應(yīng)對(duì)方式方面的實(shí)證研究卻比較鮮見。本研究試圖“文獻(xiàn)綜述的堆礎(chǔ)之卜’根據(jù)筆者對(duì)穆斯林宗教應(yīng)對(duì)方式的概念理解和結(jié)構(gòu)模型構(gòu)想，編制穆斯林的宗教應(yīng)對(duì)方式量表，并且初步探討丁我困穆斯林的宗教心對(duì)方式現(xiàn)狀駛具膨響㈨豢。本研究的K耍結(jié)糶如F”穆斯林宗教廊對(duì)方』℃足指穆斯林N面臨各種應(yīng)激源時(shí)所采取的切跟伊斯蘭教有關(guān)的應(yīng)塒打法干幾行為．其要素包括基R真T一自我之間關(guān)系的應(yīng)對(duì)、攀‘紐縱的應(yīng)對(duì)、堆R口我的應(yīng)對(duì)。璉。真主口我之間關(guān)系的應(yīng)對(duì)是指當(dāng)穆斯林面對(duì)種凼難時(shí)所采取的跟真主柑天的些應(yīng)對(duì)方法和行為例如，念}占真鬲、做禮拜等基J‘組織的應(yīng)對(duì)址指當(dāng)秘J斬林衙對(duì)各種閑難時(shí)向組織例如，M訇、其他穆斯林兄弟姐妹等_J求批助的北行為基于自我的庖對(duì)是指當(dāng)穆斯林面對(duì)各種困難時(shí)依靠自己的各利，資源和努力束應(yīng)對(duì)各種困難。2穆斯林宗教應(yīng)對(duì)方式LF式量表IB3個(gè)維度構(gòu)成，分別為基于真|自我之間關(guān)系的應(yīng)對(duì)9個(gè)項(xiàng)日、硅。組織的應(yīng)對(duì)7個(gè)項(xiàng)目、基F自我的應(yīng)對(duì)6個(gè)項(xiàng)日，共計(jì)22個(gè)項(xiàng)日。穆斯林宗教戊塒打式總量表兩周后的嘔測(cè)信度為735總量表的內(nèi)部一致性系數(shù)為924，分量采的內(nèi)部一致性系數(shù)介于829和898之間，表明信度指杯比較理想。實(shí)證研究同樣表明，改量表具有良好的內(nèi)容效度和結(jié)構(gòu)效度。J本研究在一定范圍內(nèi)建屯了常模標(biāo)準(zhǔn)。量表采用平均分為50、標(biāo)準(zhǔn)差為10的T分?jǐn)?shù)，將常模平均數(shù)咀L1個(gè)標(biāo)準(zhǔn)差即T分?jǐn)?shù)260界定為穆斯林宗教應(yīng)JI}方式高分囂，將常模平均數(shù)以下1個(gè)標(biāo)準(zhǔn)差H『IT分?jǐn)?shù)40界定

簡(jiǎn)介：福多爾經(jīng)驗(yàn)主義哲學(xué)研究重慶大學(xué)碩士學(xué)位論文（學(xué)術(shù)學(xué)位）學(xué)生姓名楊晟指導(dǎo)教師楊長(zhǎng)福教授專業(yè)馬克思主義哲學(xué)學(xué)科門類哲學(xué)重慶大學(xué)公共管理學(xué)院二O一三年四月重慶大學(xué)碩士學(xué)位論文中文摘要I摘要杰里艾倫福多爾是當(dāng)代美國(guó)著名的哲學(xué)家、認(rèn)知科學(xué)家、語(yǔ)言學(xué)家、心理語(yǔ)言學(xué)家以及轉(zhuǎn)換生成語(yǔ)法學(xué)派的代表人物。福多爾學(xué)術(shù)研究包括語(yǔ)言哲學(xué)、心智哲學(xué)、心理語(yǔ)言學(xué)、認(rèn)知科學(xué)等等。無(wú)論是心靈哲學(xué)、語(yǔ)言學(xué)還是認(rèn)知科學(xué)領(lǐng)域，福多爾都提出了自己獨(dú)特的觀點(diǎn)。福多爾在整個(gè)經(jīng)驗(yàn)主義哲學(xué)、分析哲學(xué)以及美國(guó)哲學(xué)上都占據(jù)著舉足輕重的地位。分析哲學(xué)是現(xiàn)代西方哲學(xué)一個(gè)重要流派，其思想源頭可以追溯到上至古希臘哲學(xué)，下至近代歐洲經(jīng)驗(yàn)論，它們都在不同層面為經(jīng)驗(yàn)主義思想提供了豐富而寶貴的思想素材。19世紀(jì)末哲學(xué)危機(jī)爆發(fā)，哲學(xué)家們紛紛將研究重點(diǎn)轉(zhuǎn)移到邏輯學(xué)以及語(yǔ)言學(xué)上，標(biāo)志著分析哲學(xué)的誕生。在經(jīng)歷維也納學(xué)派的輝煌之后，邏輯經(jīng)驗(yàn)主義中心發(fā)生轉(zhuǎn)移?？柤{普等人將邏輯經(jīng)驗(yàn)主義帶到美洲大陸，并再次將其發(fā)揚(yáng)光大。蒯因更是將邏輯經(jīng)驗(yàn)主義同美國(guó)本土實(shí)用主義相結(jié)合，形成邏輯實(shí)用主義。經(jīng)驗(yàn)主義哲學(xué)思想由此得以在美國(guó)繼續(xù)向前發(fā)展。在眾多的哲學(xué)家中，福多爾是其中的代表。本文通過(guò)對(duì)福多爾主要著作的研究，歸納出福多爾的主要哲學(xué)觀點(diǎn)。再參照對(duì)比經(jīng)驗(yàn)主義、分析哲學(xué)以及美國(guó)哲學(xué)中的相關(guān)內(nèi)容以及思想觀點(diǎn)，形成有關(guān)福多爾的經(jīng)驗(yàn)主義的哲學(xué)思想。福多爾批判和繼承了蒯因、維也納學(xué)派以及之前的關(guān)于經(jīng)驗(yàn)、認(rèn)識(shí)、概念等等觀念。福多爾奠定了思維語(yǔ)言假設(shè)和心理模塊論的基礎(chǔ)，對(duì)語(yǔ)言學(xué)實(shí)在論、唯理論、概念論的發(fā)展起了推動(dòng)作用。福多爾明確指出心理表征是意向內(nèi)容的原始承載。他認(rèn)為在不確定的條件下，思想是由許多概念構(gòu)成的。心理表征的具體內(nèi)容是從構(gòu)成思想的概念中承繼。有關(guān)福多爾的經(jīng)驗(yàn)主義哲學(xué)思想，我們主要集中在以下幾個(gè)部分討論認(rèn)識(shí)論、本體論、語(yǔ)言哲學(xué)以及功能主義。以心靈哲學(xué)為代表的福多爾哲學(xué)向我們展示了他的科學(xué)方法論體系，福多爾的哲學(xué)思想在繼承了邏輯經(jīng)驗(yàn)主義以及實(shí)在論觀點(diǎn)的同時(shí)，提出了他自己獨(dú)到的見地，這些對(duì)心靈哲學(xué)、心理語(yǔ)言學(xué)乃至整個(gè)分析哲學(xué)的發(fā)展將產(chǎn)生了深遠(yuǎn)影響。關(guān)鍵詞關(guān)鍵詞福多爾，心靈哲學(xué)，思維語(yǔ)言，模塊化，經(jīng)驗(yàn)主義

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簡(jiǎn)介：分類分類_____________密級(jí)密級(jí)_____________碩士學(xué)位論文碩士學(xué)位論文積極生活何以可能積極生活何以可能阿倫特政治哲學(xué)研究阿倫特政治哲學(xué)研究王鳳喜王鳳喜導(dǎo)師姓名職稱馬俊峰副教授導(dǎo)師姓名職稱馬俊峰副教授專業(yè)名稱外國(guó)哲學(xué)專業(yè)名稱外國(guó)哲學(xué)研究方向政治哲學(xué)研究方向政治哲學(xué)論文答辯日期2012年5月論文答辯日期2012年5月學(xué)位授予日期2012年6月學(xué)位授予日期2012年6月答辯委員會(huì)主席朱葆偉評(píng)閱人陳春文答辯委員會(huì)主席朱葆偉評(píng)閱人陳春文二○一二年五月二○一二年五月I

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簡(jiǎn)介：廈門大學(xué)碩士學(xué)位論文科學(xué)與宗教的關(guān)系形成條件及意義姓名黃智勇申請(qǐng)學(xué)位級(jí)別碩士專業(yè)科學(xué)技術(shù)哲學(xué)指導(dǎo)教師曹志平20080501ABSTRACTTHERELATIONSHIPBETWEENSCIENCEANDRELIGIONISAMATTEROFLONGTERMCONCERN1NTHEACAIDI；RNICSOFHISTORY．THEREAREDIFFERENTUNDERSTANDINGSOFTHERELATIONSHIPINACAD鋤IA跚CHAUSCTHECONFLICTTHEORY’，“THESEPARATIONTHEORY’，AND‘THEDIALOGUETHEORY，．HOWEVER,THEYHAVESOMECHARACTERISTICSINCOMMON,FROMWHICHWEDOKNOWⅡLATSCI吼CEISRELATEDTORELIGION．BASEDONTHEPRINCIPLEOFTHEUNITYOFLOGIC鋤DHISTORY，WEDISCUSSTHECONDITIONSTHATFORMTHERELATIONSHIPOFSCIENCEANDRDIGION．FURTHERMORE，THOSECONDITIONSARESUPPOSEDTOBEPROVEDBYTHECOMBINATIONOFLOGICALANDHISTORICALANALYSIS．ABOVEALL，WEWILLFURTHERONTHESIGNI6C鋤TMEANINGOFTHERELATIONSHIPBETWEENSCIENCEANDRELIGIONHEREISTHECONTEXTCHAPTERONECOMMENTSBRIEFLY011PEOPLE’SUNDERSTANDINGSOFTHERELATIONSHIPB咖EENSCIEILCEANDRELIGION，SUCHASTHEPERSPECTIVESOFCONFLICT，SEPARATIONANDDIALOGUE．ANDANALYZESTHECOMMONCHARACTERISTICSSHAREDBYTHOSEPERSPECTIVESPEOPLEHAYEONE．SIDEDANDSIMPLIFIEDUNDERSTANDINGSOFTHERELATIONSHIPBET、L，EENSCIENCEAMDRELIGION；THEWAYSOFTHINKINGCONCERNINGTHEUNDERSTANDINGOFTHERELATIONSLLIPALEOFDUALISM；ACCORDINGTOTHOSEUNDERSTANDINGS，THEREISNORELATIONSHIPOFSUBORDINATIONBETWEENSCIENCEANDRELIGION．CHAPTERTWOANALYZESTHECONDITIONSTHATFORMTHERELATIONSHIPBETWEENSCLALCEANDRELIGION．RISKNOWNTOALLTHATSCIENCEANDRELIGIONARERELATED,CONDITIONSMATCO枷BUTETOTHERELATIONSHIP．THETHESISMAKESLOGICALANDHISTORICALANALYSISONTHECONDITIONS．LOGICALCONDITIONSAREASFOLLOWSBOTHSCIENCEANDRELIGIONAREINDEPENDENTCULTURALSYSTEMS；SCIENCEANDRELIGIONHAVECONLMONOBJECTS；SCLALCEANDRCLI西ONAREDIFFERENTWAYSOFTHINKINGANDCOGNITIVEMETHODSINEXPLAININGAND翻．ASPINGTHEWORLD．HISTORICALCONDITIONSINVOLVETHEFOLLOWINGRELIGIONISTHERULINGID。OLOGY；RELIGIONDEMONSTRATESTHEOLOGYBYADOPTINGNATURALKNOWLEDGE；SCAELLCEISINDEPENDENTSOCIALORGANIZATIONALSYSTEMANDCULTURALPHENOMENON；NEWSCIENTIFICMEORI器躺CONTRADICTORYTONATURALKNOWLEDGETHATSERVES弱THEDEMONSTRATIONOFRCLI西0USTHEOLOGY．ACCORDINGTOTHEPRINCIPLEOFINTEGRATINGLOGICWITHHISTORY,LOGICALANALYSISANDHISTORICALANALYSISONTHEFORMINGOFRELATIONSHIPBETWEENSCIENCEANDRELIGIONAREACTUALLYINCONSISTENCEWITHEACHOTHER．Ⅱ

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簡(jiǎn)介：中文摘要?？率钱?dāng)代對(duì)懲罰最為關(guān)注的哲學(xué)家之一，他用一種接近于現(xiàn)象學(xué)的方法來(lái)分析各種懲罰形式在其時(shí)代中何以存在，用一種譜系學(xué)的方法來(lái)解構(gòu)懲罰機(jī)制，研究其在歷史中的變化。他認(rèn)為，懲罰機(jī)制的演進(jìn)總是圍繞著人們?cè)谒麄兯跁r(shí)代中對(duì)懲罰的接受與拒絕的不同狀況而進(jìn)行，而在這種譜系學(xué)研究中所浮現(xiàn)出的懲罰的主要目的與歷史中的任何一種懲罰理論都大相徑庭。歷史中的懲罰在?？驴磥?lái)是一種對(duì)個(gè)體的他律力量，從未普遍地服務(wù)于個(gè)體。所以在任何一個(gè)時(shí)代，懲罰都會(huì)受到不同程度地認(rèn)識(shí)到這一點(diǎn)的個(gè)體的拒絕。這種拒絕在其演變之初針對(duì)的是行刑臺(tái)上的殘酷表演，到了監(jiān)獄時(shí)代，這種拒絕則逐漸演變?yōu)獒槍?duì)懲罰理論的批判，演變?yōu)閷?duì)懲罰理論背后的“真理”的批判、對(duì)權(quán)力為了使懲罰理論被接受而行使的詭計(jì)的揭露。而?？伦约旱呐袆t將自啟蒙運(yùn)動(dòng)始，看似斷裂實(shí)則具有連續(xù)性的懲罰機(jī)制演進(jìn)串連起來(lái)。通過(guò)這種對(duì)懲罰的研究，描繪出社會(huì)文化反思的新的歷史背景。關(guān)鍵詞福柯；后現(xiàn)代主義；懲罰理論；黑龍江大學(xué)碩士學(xué)位論文ABSTRACT㈣舢咖LI|I|圳圳Ⅲ舢㈣川圳Y2122754FOUCAULTWASONEOFTHEEONTEMPORARYPHILOSOPHERSWHOWEREMOSTCONCEMEDWLTHPUNISTLMENT；HEUSEDANEAR_PHENOMENOLOGICALMETHODTOANALYZEHOWTHEV撕0USF0鋤SOFPUNISHMENTWEREUSEDTOBEINITSAGE．HEDECONSTIUCTEDTHEPUNISHMENTMECHANISMWITLLTHEGENEALO百CALME也OD，ANDRESEARCHEDHOWITCHANGESTHROU醇OUTHISTO哆HEBELIEVEDTHATTHEEVOLUTIONOFPUNISHMENTMECHANISMISALWAYSAROUNDTLLEDI仃ERENTSITUATIONSOFACCEPTANCEANDREJECTIONFROMPEOPLEINTHEIRRESPECTIVEAGES．THEMAINPU印OSEOFTHEPENALTIESOBTAINEDINTHISGENEALOGYRESEARCHISVERYDI儂RENT缸MANYKINDOFPUNISHMENTTHEORIESINHISTO夠INFOUCAULT’SVIEW，PUNISHMENTINHISTO巧ISAFORCEOFHETERONOMYTOINDIVIDUALANDNEVERGENERALLYSERVED．IILANYERA’THEPUNISHMENTWILLBERE如SEDBYTHEINDIVIDUALWHORECOGNIZESTHATINPUNISHMENTLIESINVARYINGDEGREES．SUCHRE幾SALISINDICATIVEOFTHEBNLTALPERFBMLANCESON廿LESCAABLDINTHEBEGINNINGOFITSEVOLUTION；REGARDINGTHEPRISONAGE，THISREFUSALEV0LVESTOACRITICISMFORTHEPUNISHMENTTHEORYANDFORTHE”TRUTH”BEHIND也EPUNISHMENTTHEORY，SOASTOEXPOSEMETRICKEDRWHICHMAKETHEPUNISHMENTTHEO叫ACCEPTABLE．FOUCAULT．SCRITIQUELINKEDUP也EEVOLUTIONOFTHEPUNISHMENTMECHANISM，WHICHTRACEDITSBE百NNINGS行OMTHEENLI曲TEMENTANDGAVERELEVALLCETOTHERENECTIONOFHISTORICALSOCIALAILDCULTURALVALUES．THROU曲THISRESEARCHOFPUNISHMENT，F(xiàn)OUCAULTDEPICTEDANEWHISTORICALBACKGROUNDOFSOCIALANDCULTURALRENECTION．KEYWORDSFOUCAULT；POS仃ILODEMISM；PUNISKNENTTHEORY；II

簡(jiǎn)介：分類號(hào)分類號(hào)學(xué)號(hào)學(xué)號(hào)M201274501學(xué)校代碼學(xué)校代碼10487密級(jí)密級(jí)碩士學(xué)位論文碩士學(xué)位論文科學(xué)哲學(xué)視角下的公共管理學(xué)研究學(xué)位申請(qǐng)人馮嫚學(xué)科專業(yè)科學(xué)技術(shù)哲學(xué)指導(dǎo)教師陳剛教授答辯日期2015年5月10日獨(dú)創(chuàng)性聲明獨(dú)創(chuàng)性聲明本人聲明所呈交的學(xué)位論文是我個(gè)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。盡我所知，除文中已經(jīng)標(biāo)明引用的內(nèi)容外，本論文不包含任何其他個(gè)人或集體已經(jīng)發(fā)表或撰寫過(guò)的研究成果。對(duì)本文的研究做出貢獻(xiàn)的個(gè)人和集體，均已在文中以明確方式標(biāo)明。本人完全意識(shí)到，本聲明的法律結(jié)果由本人承擔(dān)。學(xué)位論文作者簽名日期年月日學(xué)位論文版權(quán)使用授權(quán)書學(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學(xué)校有關(guān)保留、使用學(xué)位論文的規(guī)定，即學(xué)校有權(quán)保留并向國(guó)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)華中科技大學(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(kù)進(jìn)行檢索，可以采用影印、縮印或掃描等復(fù)制手段保存和匯編本學(xué)位論文。保密□，在_____年解密后適用本授權(quán)書。不保密□。（請(qǐng)?jiān)谝陨戏娇騼?nèi)打“√”）學(xué)位論文作者簽名指導(dǎo)教師簽名日期年月日日期年月日本論文屬于

簡(jiǎn)介：中文摘要中文摘要科學(xué)發(fā)展觀是新一屆黨和國(guó)家領(lǐng)導(dǎo)集體明確提出的執(zhí)政興國(guó)的重要思想。它的的基本內(nèi)涵是“以人為本，全面、協(xié)調(diào)和可持續(xù)發(fā)展”?？茖W(xué)發(fā)展觀是在中國(guó)社會(huì)主義現(xiàn)代化建設(shè)的新的歷史背景下形成的，它是植根于中國(guó)傳統(tǒng)文化的沃土之中?？茖W(xué)發(fā)展觀既是“現(xiàn)代化’’進(jìn)程中的一種體現(xiàn)，同時(shí)也是在繼承傳統(tǒng)哲學(xué)的優(yōu)秀成果的基礎(chǔ)上，而完成了其時(shí)代性超越。其中，“以人為本“源于傳統(tǒng)的“以民為本”思想，可持續(xù)發(fā)展是對(duì)“天人合一’’思想的歷史繼承與理性升華，科學(xué)發(fā)展觀提出的統(tǒng)籌兼顧、綜合平衡的全新理念，則是對(duì)中國(guó)傳統(tǒng)文化精髓陰陽(yáng)辯證思維的繼承和創(chuàng)新。因此，科學(xué)發(fā)展觀既體現(xiàn)了中華文明的深厚根基，又體現(xiàn)了時(shí)代發(fā)展的進(jìn)步精神。關(guān)鍵詞科學(xué)發(fā)展觀以人為本天人合一統(tǒng)籌兼顧陰陽(yáng)辯證‘ABSTRACTABSTRACTSCIENTIFICCONCEPTOFDEVELOPMENTISTHENEWCOLLECTIVELEADERSHIPOFTHEPARTYANDSTATECLEARLYINTHEPLENARYSESSIONPROPOSEDGOVERNINGANDTHEIMPORTANTIDEAS．ITSBASICMEANINGIS”PEOPLEORIENTED，COMPREHENSIVE，COORDINATEDANDSUSTAINABLEDEVELOPMENT．“SCIENTIFICCONCEPTOFDEVELOPMENTOFSOCIALISTMODERNIZATIONINCHINA，THEHISTORICALBACKGROUNDOFTHENEWFORM，WHICHISROOTEDINTHEFERTILESOILOFCHINESETRADITIONALCULTURE．SCIENTIFICCONCEPTOFDEVELOPMENTISA”MODEMIZATION”INTHEPROCESSOFAREFLECTION，BUTALSOEXCELLENTINTHETRADITIONOFPHILOSOPHYBASEDONTHERESULTS，ANDTHECOMPLETIONOFITSTIMESBEYOND．AMONGTHEM，THE”PEOPLEORIENTED”ISATRADITIONAL”PEOPLEBASED”THINKING，SUSTAINABLEDEVELOPMENTIS”TIANRENHEYI”THEHISTORYOFINHERITANCEANDRATIONALTHINKINGOFSUBLIMATION，THESCIENTIFICCONCEPTOFDEVELOPMENTPROPOSEDBALANCED，THEOVERALLBALANCEOFNEWIDEAS，ITISTHEESSENCEOFYINANDYANGOFCHINESETRADITIONALCULTURESUCCESSIONOFDIALECTICALTHINKINGANDINNOVATION．THEREFORE，THESCIENTIFICCONCEPTOFDEVELOPMENTNOTONLYEMBODIESTHEDEEPROOTSOFCHINESECIVILIZATION，BUTALS0EMBODIESTHEPROGRESSIVESPIRITOFTHETIMES．KEYWORDSTHESCIENTIFICDEVELOPMENTPEOPLEORIENTEDTIANRENHEYI天人合～DIALECTICALTHINKINGMODEYINYANGIIIⅢ3洲0㈣8Ⅲ6Ⅲ0M8劓¨II●LIⅢY

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