diff --git "a/Philosophy/train.json" "b/Philosophy/train.json" new file mode 100644--- /dev/null +++ "b/Philosophy/train.json" @@ -0,0 +1,47292 @@ +[ + { + "id": 2500, + "category": "哲学", + "discipline": "马克思主义哲学", + "title": "马克思“人与自然关系”思想研究——基于《1844 年经济学哲学手稿》", + "source": "马克思在《手稿》中对人与自然关系思想的触及也是哲学性的，是在人的本质、人的本质的实现、以及社会性的层面出发理解人与自然关系的，进而从辩证唯物主义的角度对人与自然关系进行了理论探索。", + "reference": "马克思在《手稿》中对人与自然关系的思想的触及也是哲学性的，是从人的本质、人的本质的实现、以及社会性的层面出发理解人与自然关系的，进而从辩证唯物主义的角度对人与自然关系进行了理论探索。", + "edit": [ + { + "src_interval": [ + 16, + 16 + ], + "tgt_interval": [ + 16, + 17 + ], + "src_tokens": [], + "tgt_tokens": [ + "的" + ] + }, + { + "src_interval": [ + 29, + 30 + ], + "tgt_interval": [ + 30, + 31 + ], + "src_tokens": [ + "在" + ], + "tgt_tokens": [ + "从" + ] + } + ] + }, + { + "id": 2501, + "category": "哲学", + "discipline": "政治学", + "title": "奥克肖特个人主义思想研究", + "source": "奥克肖特个人主义思想与其他个人主义相比相似点不言而喻，都是追求个人自由、平等、私产，等等个人权利，这里就不在赘述。", + "reference": "奥克肖特个人主义思想与其他个人主义相比相似点不言而喻，都是追求个人自由、平等、私产等个人权利，这里就不再赘述。", + "edit": [ + { + "src_interval": [ + 41, + 43 + ], + "tgt_interval": [ + 41, + 41 + ], + "src_tokens": [ + "，", + "等" + ], + "tgt_tokens": [] + }, + { + "src_interval": [ + 53, + 54 + ], + "tgt_interval": [ + 51, + 52 + ], + "src_tokens": [ + "在" + ], + "tgt_tokens": [ + "再" + ] + } + ] + }, + { + "id": 2502, + "category": "哲学", + "discipline": "马克思主义哲学", + "title": "“主奴辩证法”思想研究—从黑格尔、马克思到阿多诺", + "source": "最后生死斗争产生的结果就是：“其一是独立是意识，它的本质是自为存在，另一位依赖的意识，它的本质是为对方而生活或为对方而存在。", + "reference": "最后生死斗争产生的结果就是：“其一是独立意识，它的本质是自我存在，另外是依赖意识，它的本质是为对方而生活或存在。", + "edit": [ + { + "src_interval": [ + 20, + 21 + ], + "tgt_interval": [ + 20, + 20 + ], + "src_tokens": [ + "是" + ], + "tgt_tokens": [] + }, + { + "src_interval": [ + 30, + 31 + ], + "tgt_interval": [ + 29, + 30 + ], + "src_tokens": [ + "为" + ], + "tgt_tokens": [ + "我" + ] + }, + { + "src_interval": [ + 35, + 37 + ], + "tgt_interval": [ + 34, + 36 + ], + "src_tokens": [ + "一", + "位" + ], 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"赫金瑞在《全球化与交往实践》（2002）与刘明松的看法大致相同，他认为，全球化一种拓展的物质交往，属于交往的产物；同时研究全球化必定要将之与物质交往实践联系考察。", + "edit": [] + }, + { + "id": 2506, + "category": "哲学", + "discipline": "外国哲学", + "title": "C·谢·弗兰克的存在论思想研究", + "source": "只有神性之物显现为‘你’的时候，它才是上帝。", + "reference": "只有神性之物显现为‘你’的时候，它才是上帝。", + "edit": [] + }, + { + "id": 2508, + "category": "哲学", + "discipline": "马克思主义哲学", + "title": "马克思“人与自然关系”思想研究——基于《1844 年经济学哲学手稿》", + "source": "费尔巴哈人与自然关系思想的形成是建立在黑格尔哲学基础上的，并形成了自己关于人与自然关系的认识，他从感性的人和自然出发批判黑格尔哲学。", + "reference": "费尔巴哈人与自然关系思想的形成是建立在黑格尔哲学基础上的，并形成了自己关于人与自然关系的认识，他从感性的人和自然出发批判黑格尔哲学。", + "edit": [] + }, + { + "id": 2509, + "category": "哲学", + "discipline": "外国哲学", + "title": "C·谢·弗兰克的存在论思想研究", + "source": "欧美对于俄国哲学也缺乏重视，相关研究也较少；俄国本国同时代的哲学史大多集中在对弗兰克早期认识论的方面和对于索洛维约夫的继承方面来说的，现代俄国哲学家大多将弗兰克和白银时代的哲学一同论述，缺乏专门论述的弗兰克的存在论的相关文章。", + "reference": "在欧美，对俄国哲学的关注和相关研究相对较少。在俄国本国，同时代的哲学史研究主要集中在弗兰克的早期认识论和索洛维约夫思想的继承方面。现代俄国哲学家通常将弗兰克与白银时代的哲学一起讨论，而在专门论述弗兰克存在论方面的文章则显得不足。", + "edit": [ + { + "src_interval": [ + 0, + 0 + ], + 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"同时，人民被认为是社会变革的决定性力量，是历史的推动者。", + "edit": [ + { + "src_interval": [ + 27, + 41 + ], + "tgt_interval": [ + 27, + 27 + ], + "src_tokens": [ + "，", + "并", + "且", + "是", + "社", + "会", + "变", + "革", + "的", + "决", + "定", + "性", + "力", + "量" + ], + "tgt_tokens": [] + } + ] + }, + { + "id": 2511, + "category": "哲学", + "discipline": "马克思主义发展史", + "title": "列宁新经济政策中的唯物辩证法思想研究", + "source": "这不是抛弃了要实现社会主义国家计划经济的目标，而是基于发展的实际灵活的改变实现路径。", + "reference": "这不是抛弃了要实现社会主义国家计划经济的目标，而是基于发展的实际灵活地改变实现路径。", + "edit": [ + { + "src_interval": [ + 34, + 35 + ], + "tgt_interval": [ + 34, + 35 + ], + "src_tokens": [ + "的" + ], + "tgt_tokens": [ + "地" + ] + } + ] + }, + { + "id": 2513, + "category": "哲学", + "discipline": "马克思主义哲学", + "title": "亚当·沙夫人道主义思想研究", + "source": "第三种对“自由”的含义解释中，继沙夫例举了疯子才想的出来的那种自由和“幻想式”的自由之后又论述了“脱离强制的自由”，这是一种既没有放弃决定论，也没有放弃社会发展的客观规律的作用下、社会大环境中个体做出的选择，而且这些选择是自由的，没有什么能限制个体自由。", + "reference": "第三种对“自由”的含义解释中，继沙夫列举了疯子才想得出来的那种自由和“幻想式”的自由之后又论述了“脱离强制的自由”，这是一种既没有放弃决定论，也没有放弃社会发展的客观规律的作用下，在社会大环境中的个体做出的选择，而且这些选择是自由的，没有什么能限制个体自由。", + "edit": [ + { + "src_interval": [ + 18, + 19 + ], + "tgt_interval": [ + 18, + 19 + ], + "src_tokens": [ + "例" + ], + "tgt_tokens": [ + "列" + ] + }, + { + "src_interval": [ + 25, + 26 + ], + "tgt_interval": [ + 25, + 26 + ], + "src_tokens": [ + "的" + ], + "tgt_tokens": [ + "得" + ] + }, + { + "src_interval": [ + 89, + 90 + ], + "tgt_interval": [ + 89, + 91 + ], + "src_tokens": [ + "、" + ], + "tgt_tokens": [ + "，", + "在" + ] + }, + { + "src_interval": [ + 96, + 96 + ], + "tgt_interval": [ + 97, + 98 + ], + "src_tokens": [], + "tgt_tokens": [ + "的" + ] + } + ] + }, + { + "id": 2514, + "category": "哲学", + "discipline": "哲学", + "title": "王阳明物论思想研究", + "source": "《尚书·大禹谟》“十六字心传”的原话是“人心惟危，道心惟微，惟精惟一，允执厥中”,王阳明不提“人心惟危”显然也是因为与他的心学思想不合。", + "reference": "《尚书·大禹谟》“十六字心传”的原话是“人心惟危，道心惟微，惟精惟一，允执厥中”。王阳明不提“人心惟危”显然是因为与他的心学思想不合。", + "edit": [ + { + "src_interval": [ + 40, + 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"这不仅是马克思在政治上正在从革命民主主义向共产主义转变的一个重要标志，而且也是马克思对法的属性认识的一个重大飞跃。", + "edit": [ + { + "src_interval": [ + 13, + 14 + ], + "tgt_interval": [ + 13, + 14 + ], + "src_tokens": [ + "由" + ], + "tgt_tokens": [ + "从" + ] + } + ] + }, + { + "id": 2525, + "category": "哲学", + "discipline": "马克思主义哲学", + "title": "马克思人的类本质思想研究—— 基于《1844 年经济学哲学手稿》", + "source": "他是马克思在当时的社会环境与自身的思想环境共同影响下产生的，有其革命性的存在，况且其中蕴含的人的解放的思想也一直存在于马克思后续哲学研究中，因而不能单一的以“成熟或不成熟”进行评判，反而要综合起来研究。", + "reference": "它是马克思在当时的社会环境与自身的思想环境共同影响下产生的，有其革命性的存在，况且其中蕴含的人、解放的思想也一直存在于马克思后续哲学研究中，因而不能单一地以“成熟或不成熟”进行评判，反而要综合起来研究。", + "edit": [ + { + "src_interval": [ + 0, + 1 + ], + "tgt_interval": [ + 0, + 1 + ], + "src_tokens": [ + "他" + ], + "tgt_tokens": [ + "它" + ] + }, + { + "src_interval": [ + 47, + 48 + ], + "tgt_interval": [ + 47, + 48 + ], + "src_tokens": [ + "的" + ], + "tgt_tokens": [ + "、" + ] + }, + { + "src_interval": [ + 76, + 77 + ], + "tgt_interval": [ + 76, + 77 + ], + "src_tokens": [ + "的" + ], + "tgt_tokens": [ + "地" + ] + } + ] + }, + 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"作为无产阶级意识形态的“宣言版”，《宣言》中蕴含着丰富的无产阶级意识形态的思想，它对于意识形态思想的不断完善和补充具有积极的推进作用，随着无产阶级的诞生和逐渐壮大，它推动了世界历史的发展进程，在理论层面上《宣言》具有丰富的哲学革命意义。", + "edit": [ + { + "src_interval": [ + 40, + 42 + ], + "tgt_interval": [ + 40, + 43 + ], + "src_tokens": [ + "推", + "进" + ], + "tgt_tokens": [ + "它", + "对", + "于" + ] + }, + { + "src_interval": [ + 48, + 48 + ], + "tgt_interval": [ + 49, + 50 + ], + "src_tokens": [], + "tgt_tokens": [ + "的" + ] + }, + { + "src_interval": [ + 55, + 56 + ], + "tgt_interval": [ + 57, + 69 + ], + "src_tokens": [ + "，" + ], + "tgt_tokens": [ + "具", + "有", + "积", + "极", + "的", + "推", + "进", + "作", + "用", + "，", + "随", + "着" + ] + }, + { + "src_interval": [ + 63, + 64 + ], + "tgt_interval": [ + 76, + 77 + ], + "src_tokens": [ + "并" + ], + "tgt_tokens": [ + "和" + ] + }, + { + "src_interval": [ + 69, + 69 + ], + "tgt_interval": [ + 82, + 83 + ], + "src_tokens": [], + "tgt_tokens": [ + "它" + ] + }, + { + "src_interval": [ + 71, + 71 + ], + "tgt_interval": [ + 85, + 86 + ], + "src_tokens": [], 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"杨富斌在《怀特海过程哲学思想述评》中坚持同样的观点，并着重指出，虽然有不少的哲学家都曾表述过世界是发展过程的基本思想，但是他们与怀特海过程哲学仍存在差别之处。“他们都不是从本体上谈论世界或实在世界的过程性的……恩格斯所讲的‘世界是过程的集合体’的思想，也是在坚持‘世界的物质统一性’的本体论前提下。”在有关马克思主义过程思想的研究中，闫顺利在《马克思哲学过程论——一种实践过程思维方式》一书中，明确提出了“过程思想亦是马克思哲学伟大而基本的思想和主要线索”。", + "edit": [ + { + "src_interval": [ + 17, + 17 + ], + "tgt_interval": [ + 17, + 18 + ], + "src_tokens": [], + "tgt_tokens": [ + "中" + ] + }, + { + "src_interval": [ + 19, + 20 + ], + "tgt_interval": [ + 20, + 20 + ], + "src_tokens": [ + "了" + ], + "tgt_tokens": [] + }, + { + "src_interval": [ + 78, + 79 + ], + "tgt_interval": [ + 78, + 79 + ], + "src_tokens": [ + "，" + ], + "tgt_tokens": [ + "。" + ] + }, + { + "src_interval": [ + 148, + 149 + ], + "tgt_interval": [ + 148, + 149 + ], + "src_tokens": [ + "，" + ], + "tgt_tokens": [ + "。" + ] + }, + { + "src_interval": [ + 227, + 229 + ], + "tgt_interval": [ + 227, + 229 + ], + "src_tokens": [ + "。", + "”" + ], + "tgt_tokens": [ + "”", + "。" + ] + } + ] + }, + { + "id": 2533, + "category": "哲学", + "discipline": 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"reference": "列斐伏尔对于人的思想主要体现在《日常生活批判》一书中，该书第一卷中系统地建立以异化概念为核心的日常生活批判理论，列斐伏尔正是通过对马克思的劳动异化理论的理解和重新解释来引申出他从日常生活角度对人的批判理论。", + "edit": [ + { + "src_interval": [ + 88, + 89 + ], + "tgt_interval": [ + 88, + 89 + ], + "src_tokens": [ + "的" + ], + "tgt_tokens": [ + "从" + ] + } + ] + }, + { + "id": 2545, + "category": "哲学", + "discipline": "马克思主义哲学", + "title": "汉娜·阿伦特政治思想研究", + "source": "大多数研究者将阿伦特看作是古典共和主义者，玛格丽特·卡诺凡指出阿伦特是一位新共和主义者，她认为阿伦特通过三条路径提出��自己与众不同的共和主义主张，一是对极权主义和现代社会的反思，二是对人的境况和政治思想传统的反思，三是对政治和道德反思，此三条路径的汇聚“是阿伦特对共和主义政治制度的巨大价值和迫切需要的肯认：‘共和主义’在某种意义上是属于她自己的，但她深深地受惠于古典共和主义的政治思想传统。”", + "reference": "大多数研究者将阿伦特看作是古典共和主义者，玛格丽特·卡诺凡指出阿伦特是一位新共和主义者，她认为阿伦特通过三条路径提出了自己与众不同的共和主义主张，一是对极权主义和现代社会的反思，二是对人的境况和政治思想传统的反思，三是对政治和道德反思，此三条路径的汇聚“是阿伦特对共和主义政治制度的巨大价值和迫切需要的肯定：‘共和主义’在某种意义上是属于她自己的，但她深深地受惠于古典共和主义的政治思想传统。”", + "edit": [ + { + "src_interval": [ + 152, + 153 + ], + "tgt_interval": [ + 152, + 153 + ], + "src_tokens": [ + "认" + ], + "tgt_tokens": [ + "定" + ] + } + ] + }, + { + "id": 2547, + "category": "哲学", 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"朱执信虽然对帝国主义侵略的本性有一定清醒地认识，但是，他把中国遭受侵略的原因归结为国内“不良”的政治制度，又表现出他对待西方列强的矛盾性和依赖性。", + "reference": "朱执信虽然对帝国主义侵略的本性有一定地清醒认识，但是，他把中国遭受侵略的原因归结为国内“不良”的政治制度，又表现出他对待西方列强的矛盾性和依赖性。", + "edit": [ + { + "src_interval": [ + 18, + 21 + ], + "tgt_interval": [ + 18, + 21 + ], + "src_tokens": [ + "清", + "醒", + "地" + ], + "tgt_tokens": [ + "地", + "清", + "醒" + ] + } + ] + }, + { + "id": 2553, + "category": "哲学", + "discipline": "马克思主义基本原理", + "title": "《德意志意识形态》交往思想研究", + "source": "一直以来，马克思主义作为我国的重要指导思想，无论社会经过怎样的变化，他的地位和价值始终如一的对我国各方面的发展提供着重要的指导意义。", + "reference": "一直以来，马克思主义作为我国的重要指导思想，无论社会经过怎样的变化，它的地位和价值始终如一地对我国各方面的发展提供着重要的指导意义。", + "edit": [ + { + "src_interval": [ + 34, + 35 + ], + "tgt_interval": [ + 34, + 35 + ], + "src_tokens": [ + "他" + ], + "tgt_tokens": [ + "它" + ] + }, + { + "src_interval": [ + 45, + 46 + ], + "tgt_interval": [ + 45, + 46 + ], + "src_tokens": [ + "的" + ], + "tgt_tokens": [ + "地" + ] + } + ] + }, + { + "id": 2554, + "category": "哲学", + "discipline": "马克思主义哲学", + "title": 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"对于第二个误解，作者指出阿伦特与马克思所讲的劳动不是同一层次上的概念。第三个误解，马克思的历史主义不是目的主义。作者指出第四个误解来自于阿伦特对马克思的三个命题的错误解读。这在于阿伦特，“一是没有把握政治哲学中理论与实践、哲学与人类事务领域的真实关系；二是没有发现和领会马克思政治哲学在真理问题上的独特切入方式和展开路径。”", + "edit": [ + { + "src_interval": [ + 34, + 35 + ], + "tgt_interval": [ + 34, + 35 + ], + "src_tokens": [ + "，" + ], + "tgt_tokens": [ + "。" + ] + }, + { + "src_interval": [ + 55, + 56 + ], + "tgt_interval": [ + 55, + 56 + ], + "src_tokens": [ + "，" + ], + "tgt_tokens": [ + "。" + ] + }, + { + "src_interval": [ + 85, + 86 + ], + "tgt_interval": [ + 85, + 86 + ], + "src_tokens": [ + "，" + ], + "tgt_tokens": [ + "。" + ] + } + ] + }, + { + "id": 2577, + "category": "哲学", + "discipline": "马克思主义理论", + "title": "马克思“生活世界”思想研究", + "source": "（张立波，2001）李龑君表示赞同张立波先生的这一说法，并进一步强调要结合现代西方哲学和马克思哲学的对比性的解读来言说“生活世界”。", + "reference": "（张立波，2001）李龑君表示赞同张立波先生的这一说法，并进一步强调要结合现代西方哲学和马克思哲学的对比性的解读来言说“生活世界”。", + "edit": [] + }, + { + "id": 2578, + "category": "哲学", + "discipline": "科学技术哲学", + "title": "利奥波德”土地共同体“思想研究", + "source": 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"随着社会分工的深入发展，社会财富的增加并没有使劳动者的生活现状得到改善，反而使愈加禁锢在他狭小的负责范围内承受着资本家对他的压榨，且社会生产力越发展，他所承受的压迫越深重，从社会的有机系统运动的内在规律出发，马克思恩格斯提出了要消灭分工，消灭在私有制状态下社会分工的消极影响，从而最大程度地发挥社会分工在社会中的积极作用。", + "reference": "随着社会分工的深入发展，社会财富的增加并没有使劳动者的生活现状得到改善，反而是愈加禁锢了他狭小的负责范围内承受着资本家对他的压榨，随着社会生产力越发展，他所承受的压迫越严重，从社会的有机��统运动的内在规律出发，马克思恩格斯提出了要消灭分工，消灭在私有制状态下社会分工的消极影响，从而最大程度地发挥社会分工在社会中的积极作用。", + "edit": [ + { + "src_interval": [ + 38, + 39 + ], + "tgt_interval": [ + 38, + 39 + ], + "src_tokens": [ + "使" + ], + "tgt_tokens": [ + "是" + ] + }, + { + "src_interval": [ + 43, + 44 + ], + "tgt_interval": [ + 43, + 44 + ], + "src_tokens": [ + "在" + ], + "tgt_tokens": [ + "了" + ] + }, + { + "src_interval": [ + 65, + 66 + ], + "tgt_interval": [ + 65, + 67 + ], + "src_tokens": [ + "且" + ], + "tgt_tokens": [ + "随", + "着" + ] + }, + { + "src_interval": [ + 83, + 84 + ], + "tgt_interval": [ + 84, + 85 + ], + "src_tokens": [ + "深" + ], + "tgt_tokens": [ + "严" + ] + } + ] + }, + { + "id": 2602, + "category": "哲学", + "discipline": "政治学理论", + "title": 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"意" + ], + "tgt_tokens": [] + } + ] + }, + { + "id": 2610, + "category": "哲学", + "discipline": "马克思主义哲学", + "title": "《1844年经济学哲学手稿》主体性思想研究", + "source": "首先，人与外部世界的关系并不是静止的状态而是动态的过程，人也不仅在自然环境中处于被动的地位，人可以利用外部世界的客观规律有目的的改造世界，在改造世界中展现主体的力量与价值。", + "reference": "首先，人与外部世界的关系并不是静止的状态而是动态的过程，人也不仅在自然环境中处于被动的地位，人可以利用外部世界的客观规律有目的地改造世界，在改造世界中展现主体的力量与价值。", + "edit": [ + { + "src_interval": [ + 63, + 64 + ], + "tgt_interval": [ + 63, + 64 + ], + "src_tokens": [ + "的" + ], + "tgt_tokens": [ + "地" + ] + } + ] + }, + { + "id": 2611, + "category": "哲学", + "discipline": "马克思主义哲学", + "title": "亚当·沙夫人道主义思想研究", + "source": "社会主义应当建立在以个人自由为前提的基础之上，应当是‘带有人的面孔的社会主义,”，人的问题是马克思主义哲学的重要内容，而沙夫人道主义的理论核心和目标都与东欧新马克思主义相同，因此研究沙夫的思想就要对东欧新马克思主义有一定了解。", + "reference": "社会主义应当建立在以个人自由为前提的基础之上，应当是‘’带有人的面孔的社会主义”，人的问题是马克思主义哲学的重要内容，而沙夫人道主义的理论核心和目标都与东欧新马克思主义相同，因此研究沙夫的思想就要对东欧新马克思主义有一定的了解。", + "edit": [ + { + "src_interval": [ + 27, + 27 + ], + "tgt_interval": [ + 27, + 28 + ], + "src_tokens": [], + "tgt_tokens": [ + "’" + ] + 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"近年来，国内外学世界都对马克思人与自然关系思想从不同角度进行了研究和阐释。", + "reference": "近年来，国内外学术界都从不同角度对马克思人与自然关系思想进行了研究和阐释。", + "edit": [ + { + "src_interval": [ + 8, + 9 + ], + "tgt_interval": [ + 8, + 9 + ], + "src_tokens": [ + "世" + ], + "tgt_tokens": [ + "术" + ] + }, + { + "src_interval": [ + 11, + 28 + ], + "tgt_interval": [ + 11, + 28 + ], + "src_tokens": [ + "对", + "马", + "克", + "思", + "人", + "与", + "自", + "然", + "关", + "系", + "思", + "想", + "从", + "不", + "同", + "角", + "度" + ], + "tgt_tokens": [ + "从", + "不", + "同", + "角", + "度", + "对", + "马", + "克", + "思", + "人", + "与", + "自", + "然", + "关", + "系", + "思", + "想" + ] + } + ] + }, + { + "id": 2615, + "category": "哲学", + "discipline": "教育学原理", + "title": "怀特海自由与纪律教育思想研究", + "source": "“有条理的掌握知识是智力发展的天然养料。”", + "reference": "“有条理地掌握知识是智力发展的天然养料。”", + "edit": [ + { + "src_interval": [ + 4, + 5 + ], + "tgt_interval": [ + 4, + 5 + ], + "src_tokens": [ + "的" + ], + "tgt_tokens": [ + "地" + ] + } + ] + }, + { + "id": 2616, + "category": "哲学", + "discipline": "马克思主义基本原理", + "title": "《共产党宣言》中的意识形态思想研究", + "source": "个体主体是建立在人们的经验的基础上，这种认定是与人们的经验基本相一致。", + "reference": "个体主体是建立在人们的经验基础上的，这种认定是与人们的经验基本相一致。", + "edit": [ + { + "src_interval": [ + 13, + 17 + ], + "tgt_interval": [ + 13, + 17 + ], + "src_tokens": [ + "的", + "基", + "础", + "上" + ], + "tgt_tokens": [ + "基", + "础", + "上", + "的" + ] + } + ] + }, + { + "id": 2617, + "category": "哲学", + "discipline": "哲学", + "title": "恩格斯过程思想研究", + "source": "赫拉克利特有关过程思想的表述，不仅直接影响了黑格尔和恩格斯，还间接影响了柏格森提出了“绵延说”，从而对怀特海创立过程哲学起到了重要借鉴意义。", + "reference": "赫拉克利特对有关过程思想的表述，不仅直接影响了黑格尔和恩格斯，还间接影响了柏格森提出的“绵延说”，从而对怀特海创立过程哲学起到了重要参考意义。", + "edit": [ + { + "src_interval": [ + 5, + 5 + ], + "tgt_interval": [ + 5, + 6 + ], + "src_tokens": [], + "tgt_tokens": [ + "对" + ] + }, + { + "src_interval": [ + 41, + 42 + ], + "tgt_interval": [ + 42, + 43 + ], + "src_tokens": [ + "了" + ], + "tgt_tokens": [ + "的" + ] + }, + { + "src_interval": [ + 65, + 67 + ], + "tgt_interval": [ + 66, + 68 + ], + "src_tokens": [ + "借", + "鉴" + ], + 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"从社会的层面来讲，要肯定人民的生存自由，生活自由和发展自由，确保人民能够自由充分地发挥自身的价值；要给予人民群众社会关系中平等地位，人与人也许在性别，职业，经济水平上存在着不同，但都拥有同等的尊严和人格，要尊重人格尊严平等，权利平等，创造平等的发展竞争机会和环境；同时要在人的生活和发展过程中做到公正，尤其是评判标准公平和程序公平，做到成本担当和利益分配相一致，不偏不倚，坚决抵制搞特殊化的特权做法和打压竞争的垄断行为；要坚守法治，依靠法律来保障人民的权利，通过严密的法律和严格公正的执法来确保作为主体的群众免受不公平对待。", + "edit": [ + { + "src_interval": [ + 40, + 41 + ], + "tgt_interval": [ + 40, + 41 + ], + "src_tokens": [ + "的" + ], + "tgt_tokens": [ + "地" + ] + } + ] + }, + { + "id": 2650, + "category": "哲学", + "discipline": "马克思主义哲学", + "title": "“主奴辩证法”思想研究—从黑格尔、马克思到阿多诺", + "source": "人们只有通过想象之中才能摆脱对神话的恐惧心理，成为自然界的主人，而启蒙原本的纲领是：“唤醒世界，祛除神话，并用知识代替幻想。”", + "reference": "人们只有通过想象才能摆脱对神话的恐惧心理，成为自然界的主人，而启蒙运动原本的纲领是：“唤醒世界，祛除神话，并用知识代替幻想。”", + "edit": [ + { + "src_interval": [ + 8, + 10 + ], + "tgt_interval": [ + 8, + 8 + ], + "src_tokens": [ + "之", + "中" + ], + "tgt_tokens": [] + }, + { + "src_interval": [ + 35, + 35 + ], + "tgt_interval": [ + 33, + 35 + ], + "src_tokens": [], + "tgt_tokens": [ + "运", + "动" + ] + } + ] + }, + { + "id": 2651, + 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"“斯大林主义”给波兰带来了枷锁，束缚了波兰社会主义的自由发展，而人们内心深处又渴望着解放，在这种解放与束缚的矛盾中，波兰的马克思主义者开始对马克思主义进行新的理论探索。", + "edit": [ + { + "src_interval": [ + 19, + 20 + ], + "tgt_interval": [ + 19, + 19 + ], + "src_tokens": [ + "其" + ], + "tgt_tokens": [] + }, + { + "src_interval": [ + 68, + 69 + ], + "tgt_interval": [ + 67, + 67 + ], + "src_tokens": [ + "们" + ], + "tgt_tokens": [] + } + ] + }, + { + "id": 2703, + "category": "哲学", + "discipline": "政治学理论", + "title": "朱执信政治思想研究", + "source": "直接民权是指通过国民投票的办法，对国家各项政治事务做出的决定一种形式，即人民直接参与修订法律，废止法律和任免官员和议员等各项政府活动。", + "reference": "直接民权是指通过国民投票的办法，对国家各项政治事务做出决定的一种形式，即人民直接参与修订法律、废止法律和任免官员和议员等各项政府活动。", + "edit": [ + { + "src_interval": [ + 27, + 30 + ], + "tgt_interval": [ + 27, + 30 + ], + "src_tokens": [ + "的", + "决", + "定" + ], + "tgt_tokens": [ + "决", + "定", + "的" + ] + }, + { + "src_interval": [ + 46, + 47 + ], + "tgt_interval": [ + 46, + 47 + ], + "src_tokens": [ + "，" + ], + "tgt_tokens": [ + "、" + ] + } + ] + }, + { + "id": 2704, + "category": "哲学", + "discipline": 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"reference": "这两种方式看似完美地扬弃了私有财产并解决了由私有财产引发的社会矛盾，但实际上这只是一种在不理解私有财产本质上的空想，并没有真正解决社会问题。", + "edit": [ + { + "src_interval": [ + 9, + 10 + ], + "tgt_interval": [ + 9, + 10 + ], + "src_tokens": [ + "的" + ], + "tgt_tokens": [ + "地" + ] + } + ] + }, + { + "id": 2715, + "category": "哲学", + "discipline": "政治学理论", + "title": "朱执信政治思想研究", + "source": "国家“始纵出于一二豪杰之私图”,然而国家的存续、发展，却离不开“其制度能为民福利然也”。", + "reference": "国家“始纵出于一二豪杰之私图”，然而国家的存续、发展，却离不开“其制度能为民福利然也”。", + "edit": [ + { + "src_interval": [ + 15, + 16 + ], + "tgt_interval": [ + 15, + 16 + ], + "src_tokens": [ + "," + ], + "tgt_tokens": [ + "，" + ] + } + ] + }, + { + "id": 2716, + "category": "哲学", + "discipline": "教育学原理", + "title": "怀特海自由与纪律教育思想研究", + "source": "书中分析较多的是休谟的主体性原理，“休谟的主体性原理认为，经验活动的材料可以纯粹的根据普遍来进行充分的分析……休谟的感觉论原理认为，经验活动的原初行为就是纯主体性地获得材料，不存在任何主体的接受形式。", + "reference": "书中分析较多的是休谟的主体性原理，“休谟的主体性原理认为，经验活动的材料可以纯粹地根据普遍来进行充分的分析……休谟的感觉论原理认为，经验活动的原初行为就是纯主体性地获得材料，不存在任何主体的接受形式。", + "edit": [ + { + "src_interval": [ + 40, + 41 + ], + 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"福柯认为，权力是具有公众属性，没有那个群体或者阶级能够单独掌握权力。", + "reference": "福柯认为，权力具有公众属性，没有哪个群体或者阶级能够单独掌握权力。", + "edit": [ + { + "src_interval": [ + 7, + 8 + ], + "tgt_interval": [ + 7, + 7 + ], + "src_tokens": [ + "是" + ], + "tgt_tokens": [] + }, + { + "src_interval": [ + 17, + 18 + ], + "tgt_interval": [ + 16, + 17 + ], + "src_tokens": [ + "那" + ], + "tgt_tokens": [ + "哪" + ] + } + ] + }, + { + "id": 2722, + "category": "哲学", + "discipline": "中国哲学", + "title": "方东美”生生之德“思想研究", + "source": "方氏由此而发展出一套机体主义哲学的观点。", + "reference": "方氏由此发展出一套机体主义哲学的观点。", + "edit": [ + { + "src_interval": [ + 4, + 5 + ], + "tgt_interval": [ + 4, + 4 + ], + "src_tokens": [ + "而" + ], + "tgt_tokens": [] + } + ] + }, + { + "id": 2723, + "category": "哲学", + "discipline": "马克思主义发展史", + "title": "列宁新经济政策中的唯物辩证法思想研究", + "source": "列宁采取唯物辩证法所具有的批判性和革命性的态度，从古希腊哲学时期对辩证法重新思考，同时着重对黑格尔的思辨辩证法进行深入解读，思考马克思唯物辩证法与黑格尔思辨辩证法之间的联系。", + "reference": "列宁采取唯物辩证法所具有的批判性和革命性的态度，从古希腊哲学时期对辩证法重新思考，同时着重对黑格尔的思辨辩证法进行深入解读，思考马克思唯物辩证法与黑格尔思辨辩证法之间的联系。", + "edit": [] + }, + { + "id": 2724, + "category": "哲学", + "discipline": "马克思主义哲学", + "title": "马克思人的类本质思想研究—— 基于《1844 年经济学哲学手稿》", + "source": "同时，黑格尔的哲学体系并不应全盘否定，其中对于人的历史性也通过意识的辩证运动得以证实。", + "reference": "同时，黑格尔的哲学体系并不应全盘否定，其中对于人的历史性也通过意识的辩证运动得以证实。", + "edit": [] + }, + { + "id": 2725, + "category": "哲学", + "discipline": "马克思主义发展史", + "title": "列宁新经济政策中的唯物辩证法思想研究", + "source": "对俄国社会应当利用一定的方法，经过一些中间环节，才能真正的建设好。", + "reference": "对俄国社会应当利用一定的方法，经过一些中间环节，才能真正地建设好。", + "edit": [ + { + "src_interval": [ + 28, + 29 + ], + "tgt_interval": [ + 28, + 29 + ], + "src_tokens": [ + "的" + ], + "tgt_tokens": [ + "地" + ] + } + ] + }, + { + "id": 2726, + "category": "哲学", + "discipline": "马克思主义理论", + "title": "《德意志意识形态》中社会分工思想研究", + "source": "他们最终把人的本质复归也寄托意识领域的解放的思考世界、解释世界的方法是不符合人类社会发展规律现实的方法，只是在哲学领域的自我催眠。", + "reference": "他们最终把人的本质复归于寄托意识领域中解放思考世界、解释世界的方法是不符合人类社会发展规律现实，只是在哲学领域的自我催眠。", + "edit": [ + { + "src_interval": [ + 11, + 12 + ], + "tgt_interval": [ + 11, + 12 + ], + "src_tokens": [ + "也" + ], + 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"福柯微观权力思想的出现，为我们研究哲学思想提供了新的思路和新的视野，同时也提示我们在研究各类问题的过程中，应重视多维度、多视角、全面、系统、辩证的去看待所研究的问题，这样才能够客观、准确的对所研究的问题进行研判、分析。", + "reference": "福柯微观权力思想的出现，为我们研究哲学思想提供了新的思路和新的视野，同时也提示我们在研究各类问题的过程中，应重视多维度、多视角、全面、系统、辩证的去看待所研究的问题，这样才能够客观、准确的对所研究的问题进行研判、分析。", + "edit": [] + }, + { + "id": 2731, + "category": "哲学", + "discipline": "马克思主义哲学", + "title": "亚当·沙夫人道主义思想研究", + "source": "沙夫认为异化概念贯穿于马克思的全部著作之中，在《手稿》中的异化理论，沙夫强调他专注于此著作的原因是《手稿》中的异化理论表现的最为突出。", + "reference": "沙夫认为异化概念存在于马克思的全部著作之中，如《手稿》中的异化理论，沙夫强调他专注于此著作的原因是《手稿》中的异化理论表现最为突出。", + "edit": [ + { + "src_interval": [ + 8, + 10 + ], + "tgt_interval": [ + 8, + 10 + ], + "src_tokens": [ + "贯", + "穿" + ], + "tgt_tokens": [ + "存", + "在" + ] + }, + { + "src_interval": [ + 22, + 23 + ], + "tgt_interval": [ + 22, + 23 + ], + "src_tokens": [ + "在" + ], + "tgt_tokens": [ + "如" + ] + }, + { + "src_interval": [ + 61, + 62 + ], + "tgt_interval": [ + 61, + 61 + ], + "src_tokens": [ + "的" + ], + "tgt_tokens": [] + } + ] + }, + { + "id": 2732, + "category": "哲学", + 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"在小农经济为基础的国家向社会主义社会的过渡中，我们可以看到：新经济政策是基于马克思主义经典作家对于社会主义国家建设的大胆尝试，在农业、商业以及工业等方面的举措值得从唯物辩证法视域研究和探讨。", + "reference": "在以小农经济为基础的国家转向社会主义社会的过程中，我们可以看到：新经济政策是基于马克思主义经典作家对社会主义国家建设的大胆尝试，在农业、商业以及工业等方面的举措值得从唯物辩证法视域研究和探讨。", + "edit": [ + { + "src_interval": [ + 1, + 1 + ], + "tgt_interval": [ + 1, + 2 + ], + "src_tokens": [], + "tgt_tokens": [ + "以" + ] + }, + { + "src_interval": [ + 11, + 11 + ], + "tgt_interval": [ + 12, + 13 + ], + "src_tokens": [], + "tgt_tokens": [ + "转" + ] + }, + { + "src_interval": [ + 20, + 21 + ], + "tgt_interval": [ + 22, + 23 + ], + "src_tokens": [ + "渡" + ], + "tgt_tokens": [ + "程" + ] + }, + { + "src_interval": [ + 48, + 49 + ], + "tgt_interval": [ + 50, + 50 + ], + "src_tokens": [ + "于" + ], + "tgt_tokens": [] + } + ] + }, + { + "id": 2740, + "category": "哲学", + "discipline": "马克思主义哲学", + "title": "汉娜·阿伦特政治思想研究", + "source": "也正是因为判断求诸‘sen sun communis’是可能的，所以判断才具有了特别的有效性。", + "reference": "也正是因为判断求诸‘sen sun communis’是可能的，所以判断才具有了特别的有效性。", + "edit": [] + }, + { + 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"马克思最初是通过生产关系思想来探究市民社会，随着马克思政治经济学知识体系的丰富与完善，马克思对异化劳动、资本批判进行了深入研究，揭露了资本家剥削和压榨工人的本质，领导无产阶级进行探索和实现全人类解放的道路。", + "edit": [ + { + "src_interval": [ + 43, + 44 + ], + "tgt_interval": [ + 43, + 43 + ], + "src_tokens": [ + "使" + ], + "tgt_tokens": [] + }, + { + "src_interval": [ + 92, + 92 + ], + "tgt_interval": [ + 91, + 92 + ], + "src_tokens": [], + "tgt_tokens": [ + "和" + ] + } + ] + }, + { + "id": 2750, + "category": "哲学", + "discipline": "马克思主义哲学", + "title": "福柯微观权力思想研究", + "source": "可以看出，现代社会是规训的社会，规训存在于社会的不同领域，如学校、军队，监狱等，随之一些人也就成为了具有规训权力的人。", + "reference": "可以看出，现代社会是规训的社会，规训存在于社会的不同领域，如学校、军队、监狱等，随之一些人也就成为了具有规训权力的人。", + "edit": [ + { + "src_interval": [ + 35, + 36 + ], + "tgt_interval": [ + 35, + 36 + ], + "src_tokens": [ + "，" + ], + "tgt_tokens": [ + "、" + ] + } + ] + }, + { + "id": 2751, + "category": "哲学", + "discipline": "马克思主义哲学", + "title": "汉娜·阿伦特政治思想研究", + "source": 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+ "source": "历史不是随意凭空捏造、也不是随意想象的。", + "reference": "历史不是随意凭空捏造，也不是随意想象的。", + "edit": [ + { + "src_interval": [ + 10, + 11 + ], + "tgt_interval": [ + 10, + 11 + ], + "src_tokens": [ + "、" + ], + "tgt_tokens": [ + "，" + ] + } + ] + }, + { + "id": 2755, + "category": "哲学", + "discipline": "科学技术哲学", + "title": "利奥波德”土地共同体“思想研究", + "source": "从生态学角度看，土地是一个结构复杂的生态系统，从道德伦理角度看，土地是人们应该热爱和敬畏的家园，从社会发展的角度看，土地酝酿了文化的兴起与成熟，承载着人类社会的兴衰，这是众所周知却也常常被人忽略一点，而利奥波德的土地共同体思想就是对这三种概念的融合，是对伦理学和生态学部分领域的革新。", + "reference": "从生态学角度看，土地是一个结构复杂的生态系统；从道德伦理角度看，土地是人们热爱和敬畏的家园；从社会发展的角度看，土地酝酿了文化的兴起到成熟，见证着人类社会的兴衰，这是众所周知却也常常被人忽略掉的一点。而利奥波德的土地共同体思想就是对这三种概念的融合，是对伦理学和生态学部分领域的革新。", + "edit": [ + { + "src_interval": [ + 22, + 23 + ], + "tgt_interval": [ + 22, + 23 + ], + "src_tokens": [ + "，" + ], + "tgt_tokens": [ + "；" + ] + }, + { + "src_interval": [ + 37, + 39 + ], + "tgt_interval": [ + 37, + 37 + ], + "src_tokens": [ + "应", + "该" + ], + "tgt_tokens": [] + }, + { + "src_interval": [ + 47, + 48 + ], + "tgt_interval": [ + 45, + 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"与“小资产阶级”的社会主义相同，这种社会主义形式被德国政府当作武器来运用，来对抗本国的资产阶级，这种对抗其本质也不是积极的，而是与市侩的利益相连的一种消极主义。", + "reference": "《宣言》中阐述的与“小资产阶级”的社会主义相同，这种社会主义形式被德国政府当作武器来运用，用它来对抗本国的资产阶级，这种对抗其本质也不是积极的，而是与市侩的利益相连的一种消极主义。", + "edit": [ + { + "src_interval": [ + 0, + 0 + ], + "tgt_interval": [ + 0, + 8 + ], + "src_tokens": [], + "tgt_tokens": [ + "《", + "宣", + "言", + "》", + "中", + "阐", + "述", + "的" + ] + }, + { + "src_interval": [ + 37, + 37 + ], + "tgt_interval": [ + 45, + 47 + ], + "src_tokens": [], + "tgt_tokens": [ + "用", + "它" + ] + } + ] + }, + { + "id": 2766, + "category": "哲学", + "discipline": "马克思主义理论", + "title": "《德意志意识形态》中社会分工思想研究", + "source": "在正面论述社会分工和生产力的作用之后又指出自发性质的分工无法促进社会总劳动的协调统一、影响了劳动者劳动兴趣，对生产力的发展产生消极影响。", + "reference": "在正面论述社会分工和生产力的作用之后，又指出自发性质的分工无法促进社会总劳动的协调统一，同时影响了劳动者的劳动兴趣，从而对生产力的发展产生了消极影响。", + "edit": [ + { + "src_interval": [ + 18, + 18 + ], + "tgt_interval": [ + 18, + 19 + ], + "src_tokens": [], + "tgt_tokens": [ + "，" + ] + }, + { + "src_interval": [ + 42, + 43 + ], + "tgt_interval": [ 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"人性中不思考、没有判断力和拒绝承担个体责任的恶在科层制的组织架构中被放大了，这也源于科层制的组织特性。", + "edit": [ + { + "src_interval": [ + 6, + 7 + ], + "tgt_interval": [ + 6, + 7 + ], + "src_tokens": [ + "，" + ], + "tgt_tokens": [ + "、" + ] + }, + { + "src_interval": [ + 12, + 13 + ], + "tgt_interval": [ + 12, + 12 + ], + "src_tokens": [ + "，" + ], + "tgt_tokens": [] + }, + { + "src_interval": [ + 41, + 42 + ], + "tgt_interval": [ + 40, + 40 + ], + "src_tokens": [ + "是" + ], + "tgt_tokens": [] + } + ] + }, + { + "id": 2769, + "category": "哲学", + "discipline": "马克思主义基本原理", + "title": "马克思“自由人联合体”思想研究", + "source": "在《共产党宣言》中，马克思对“自由人联合体”思想用简短的���句话进行了总结，其中包含该思想所具备的特征，而这些特征是以往的各种共同体模式所没有的。", + "reference": "在《共产党宣言》中，马克思对“自由人联合体”思想用简短的一句话进行了总结，其中包含该思想所具备的特征，而这些特征是以往的各种共同体模式中所没有的。", + "edit": [ + { + "src_interval": [ + 67, + 67 + ], + "tgt_interval": [ + 67, + 68 + ], + "src_tokens": [], + "tgt_tokens": [ + "中" + ] + } + ] + }, + { + "id": 2770, + "category": "哲学", + "discipline": "政治学", + "title": "汉娜·阿伦特的“平庸之恶”思想研究", + "source": "这就是规定性判断力与反思性判断力不同的地方，具体的说，以特殊物为出发点去寻找普遍的规则是反思性判断力，以被给予的普遍规则为标准来归纳特殊物则是规定性判断力。", + "reference": "这就是规定性判断力与反思性判断力不同的地方，总的来说，以特殊物为出发点去寻找普遍的规则是反思性判断力，以被给予的普遍规则为标准来归纳特殊物则是规定性判断力。", + "edit": [ + { + "src_interval": [ + 22, + 25 + ], + "tgt_interval": [ + 22, + 25 + ], + "src_tokens": [ + "具", + "体", + "的" + ], + "tgt_tokens": [ + "总", + "的", + "来" + ] + } + ] + }, + { + "id": 2771, + "category": "哲学", + "discipline": "政治学理论", + "title": "朱执信政治思想研究", + "source": "并且，戊戌六君子之一的杨锐，是朱启连的好友，两人曾在张之洞的幕府共事,并结下了深厚的友谊。", + "reference": "并且，戊戌六君子之一的杨锐是朱启连的好友，两人曾在张之洞的幕府共事，并结下了深厚的友谊。", + "edit": [ + { + "src_interval": [ + 13, + 14 + ], + "tgt_interval": [ + 13, + 13 + ], + "src_tokens": [ + "，" + ], + "tgt_tokens": [] + }, + { + "src_interval": [ + 34, + 35 + ], + "tgt_interval": [ + 33, + 34 + ], + "src_tokens": [ + "," + ], + "tgt_tokens": [ + "，" + ] + } + ] + }, + { + "id": 2772, + "category": "哲学", + "discipline": "中国哲学", + "title": "熊十力仁论思想研究", + "source": "他主张人的本性是清净无染着的，按照其本性，像恒河里的沙子一样多的功德善行，都可以从人的本性做出来。", + "reference": "他主张人的本性是清净、无污染的。按照其本性，人可以像恒河里的沙子一样，做出无数的功德和善行。", + "edit": [ + { + "src_interval": [ + 10, + 15 + ], + "tgt_interval": [ + 10, + 16 + ], + "src_tokens": [ + "无", + "染", + "着", + "的", + "，" + ], + "tgt_tokens": [ + "、", + "无", + "污", + "染", + "的", + "。" + ] + }, + { + "src_interval": [ + 21, + 21 + ], + "tgt_interval": [ + 22, + 25 + ], + "src_tokens": [], + "tgt_tokens": [ + "人", + "可", + "以" + ] + }, + { + "src_interval": [ + 30, + 31 + ], + "tgt_interval": [ + 34, + 39 + ], + "src_tokens": [ + "多" + ], + "tgt_tokens": [ + "，", + "做", + "出", + "无", + "数" + ] + }, + { + "src_interval": [ + 34, + 34 + ], + "tgt_interval": [ + 42, + 43 + ], + "src_tokens": [], + "tgt_tokens": [ + "和" + ] + }, + { + "src_interval": [ + 36, + 48 + ], + "tgt_interval": [ + 45, + 45 + ], + "src_tokens": [ + "，", + "都", + "可", + "以", + "从", + "人", + "的", + "本", + "性", + "做", + "出", + "来" + ], + "tgt_tokens": [] + } + ] + }, + { + "id": 2774, 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"最初掌握议会权力的是贵族阶级，19世纪随着资产阶级的力量增长，新兴资产阶级越来越渴望得到权力，经过几次议会改革，取消了议员财产资格的限制，扩大了选举范围，政治权力也由贵族向新兴资产阶级转移。", + "reference": "最初掌握议会权力的是贵族阶级，19世纪随着资产阶级力量的增长，新兴资产阶级越来越渴望得到权力，经过几次议会改革，取消了议员财产资格的限制，扩大了选举范围，政治权力也由贵族向新兴资产阶级转移。", + "edit": [ + { + "src_interval": [ + 25, + 28 + ], + "tgt_interval": [ + 25, + 28 + ], + "src_tokens": [ + "的", + "力", + "量" + ], + "tgt_tokens": [ + "力", + "量", + "的" + ] + } + ] + }, + { + "id": 2789, + "category": "哲学", + "discipline": "马克思主义哲学", + "title": "汉娜·阿伦特政治思想研究", + "source": "因为人的社会性是公共性得以产生的基础与前提，社会性不言而喻来自于社会实践，从事社会实践的也是现实的人，马克思认为，“人的本质不是单个人所固有的抽象物，在其现实性上，它是一切社会关系的总和”。", + "reference": "因为人的社会性是公共性得以产生的基础与前提，社会性不言而喻来自于社会实践，而从事社会实践的也是现实中的人，马克思认为：“人的本质不是单个人所固有的抽象物，在其现实性上，它是一切社会关系的总和”。", + "edit": [ + { + "src_interval": [ + 37, + 37 + ], + "tgt_interval": [ + 37, + 38 + ], + "src_tokens": [], + "tgt_tokens": [ + "而" + ] + }, + { + "src_interval": [ + 48, + 48 + ], + "tgt_interval": [ + 49, + 50 + ], + "src_tokens": [], + "tgt_tokens": [ + "中" + ] + }, + { + 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"如果说康德是用绝对命令对人类的道德形而上学奠基，那么尼采就是通过永恒轮回为人类的瞬时行为赋予价值意义。", + "edit": [ + { + "src_interval": [ + 5, + 5 + ], + "tgt_interval": [ + 5, + 6 + ], + "src_tokens": [], + "tgt_tokens": [ + "是" + ] + }, + { + "src_interval": [ + 38, + 41 + ], + "tgt_interval": [ + 39, + 42 + ], + "src_tokens": [ + "瞬", + "时", + "的" + ], + "tgt_tokens": [ + "的", + "瞬", + "时" + ] + } + ] + }, + { + "id": 2806, + "category": "哲学", + "discipline": "马克思主义理论", + "title": "《德意志意识形态》中社会分工思想研究", + "source": "消极作用表现在：第一，资本主义社会中的生产社会化的明显趋势和个人私有制充分发展之间的矛盾冲突不断升级；第二，社会分工促进劳动者和资本之间的隶属关系变为现实，使工人自身的劳动力价值下降，根据工人劳动能力的不同建立了相应的工资制度，与此相适应的是工人劳动力价值的下降以及剩余价值的增多，这也是资本家和他的“隶属物”发生矛盾的重要原因；第三，不合理的、旧式的服从于资本的社会分工使人的发展局限在固定范围，劳动者的自由意志也因为隶属关系的无法变更逐渐丧失了。", + "reference": "消极作用表现在：第一，资本主义社会中的生产社会化的明显趋势和个人私有制充分发展之间的矛盾冲突不断升级；第二，社会分工促进劳动者和资本之间的隶属关系变为现实，使工人自身的劳动力价值下降，根据工人劳动能力的不同建立了相应的工资制度，与此相适应的是工人劳动力价值的下降以及剩余价值的增多，这也是资本家和他的“隶属物”发生矛盾的重要原因；第三，不合理的、旧式的服从于资本的社会分工使人的发展局限在固定范围，劳动者的自由意志也因为隶属关系的无法变更逐渐丧失了。", + "edit": [] + }, + { + "id": 2807, + "category": 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"source": "在尼采宣布上帝死亡的同时，就是福柯认为宣告了人作为主体的消亡。", + "reference": "在尼采宣布上帝死亡的同时，福柯认为宣告了人作为主体的消亡。", + "edit": [ + { + "src_interval": [ + 13, + 15 + ], + "tgt_interval": [ + 13, + 13 + ], + "src_tokens": [ + "就", + "是" + ], + "tgt_tokens": [] + } + ] + }, + { + "id": 2818, + "category": "哲学", + "discipline": "中国哲学", + "title": "老子“ 贵柔”思想研究", + "source": "老子所称赞的圣人追求的是更高层次的富足如精神层面与大道相合。", + "reference": "老子所称赞的圣人追求的是更高层次的富足，如精神层面与大道相合。", + "edit": [ + { + "src_interval": [ + 19, + 19 + ], + "tgt_interval": [ + 19, + 20 + ], + "src_tokens": [], + "tgt_tokens": [ + "，" + ] + } + ] + }, + { + "id": 2819, + "category": "哲学", + "discipline": "马克思主义哲学", + "title": "马克思人的类本质思想研究—— 基于《1844 年经济学哲学手稿》", + "source": "为了尽快从中获得利润，资本家便不顾及对森林的保护以及资源的再生维护，快节奏、无节制的进行生产，致使许多山地都变成了光秃秃的不毛之地，“由于两岸树木伐尽，因而造成了一种美妙的情况：这条小河在多雨时期就泛滥，在干旱年头就干涸。”", + "reference": "为了尽快从中获得利润，资本家便不顾及对森林的保护以及资源的再生维护，快节奏、无节制地进行生产，致使许多山地都变成了光秃秃的不毛之地。“由于两岸树木伐尽，因而造成了一种美妙的情况：这条小河在多雨时期就泛滥，在干旱年头就干涸。”", + "edit": [ + { + "src_interval": [ + 41, + 42 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"亚当•斯密也关注到了私有制基础上的分工会损害人的身体健康，导致人的畸形发展，但是由于时代的局限性和阶级性，他并没有并没有提出解决这一问题的具体措施。", + "reference": "亚当•斯密也关注到了私有制基础上的分工会损害人的身体健康，导致人的畸形发展，但是由于时代的局限性和阶级性，他并没有提出解决这一问题的具体措施。", + "edit": [ + { + "src_interval": [ + 54, + 57 + ], + "tgt_interval": [ + 54, + 54 + ], + "src_tokens": [ + "并", + "没", + "有" + ], + "tgt_tokens": [] + } + ] + }, + { + "id": 2827, + "category": "哲学", + "discipline": "马克思主义基本原理", + "title": "马克思《莱茵报》时期的政治思想研究", + "source": "然后，此时的马克思虽然把客观精神看作历史发展的决定力量，但他与黑格尔的不同之处在于，他不是把个人意识看作客观精神实现自身的无意识的工具，而是强调个人思想自由所具有的独立性和积极性。", + "reference": "然后，此时的马克思虽然把客观精神看作历史发展的决定力量，但他与黑格尔的不同之处在于，他不是把个人意识看作客观精神实现自身的无意识的工具，而是强调个人思想自由所具有的独立性和积极性。", + "edit": [] + }, + { + "id": 2828, + "category": "哲学", + "discipline": "马克思主义哲学", + "title": "汉娜·阿伦特政治思想研究", + "source": "站在马克思公共性思想的角度来审视阿伦特的公共领域理论，发现其始终无法达到马克思的高度，具体体现为：其一，阿伦特推崇的实现人最高状态的路径没有站在马克思提出的劳动路径上来，其二，阿伦特强调的政治自由没有��现马克思提倡的每个人的自由，其三，阿伦特构建的公共领域没有达到马克思强调的真正的共同体。", + "reference": "站在马克思公共性思想的角度来审视阿伦特的公共领域理论，会发现其始终无法达到马克思的高度，具体体现为：其一，阿伦特推崇的实现人最高状态的路径并未基于在马克思提出的劳动路径；其二，阿伦特强调的政治自由没有实现马克思提倡的个人自由；其三，阿伦特构建的公共领域没有达到马克思强调的真正的共同体。", + "edit": [ + { + "src_interval": [ + 27, + 27 + ], + "tgt_interval": [ + 27, + 28 + ], + "src_tokens": [], + "tgt_tokens": [ + "会" + ] + }, + { + "src_interval": [ + 68, + 71 + ], + "tgt_interval": [ + 69, + 73 + ], + "src_tokens": [ + "没", + "有", + "站" + ], + "tgt_tokens": [ + "并", + "未", + "基", + "于" + ] + }, + { + "src_interval": [ + 82, + 85 + ], + "tgt_interval": [ + 84, + 85 + ], + "src_tokens": [ + "上", + "来", + "，" + ], + "tgt_tokens": [ + "；" + ] + }, + { + "src_interval": [ + 108, + 109 + ], + "tgt_interval": [ + 108, + 108 + ], + "src_tokens": [ + "每" + ], + "tgt_tokens": [] + }, + { + "src_interval": [ + 111, + 112 + ], + "tgt_interval": [ + 110, + 110 + ], + "src_tokens": [ + "的" + ], + "tgt_tokens": [] + }, + { + "src_interval": [ + 114, + 115 + ], + "tgt_interval": [ + 112, + 113 + ], + "src_tokens": [ + "，" + ], + 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"从“现实的个人”的历史唯物主义观点出发，深入分析人的自由全面发展是未来社会理想——共产主义及其价值目标。", + "edit": [ + { + "src_interval": [ + 0, + 0 + ], + "tgt_interval": [ + 0, + 1 + ], + "src_tokens": [], + "tgt_tokens": [ + "从" + ] + } + ] + }, + { + "id": 2834, + "category": "哲学", + "discipline": "马克思主义哲学", + "title": "汉娜·阿伦特政治思想研究", + "source": "这些人不仅是摆脱了劳动这一生命必然性的制约的人，还是摆脱了工作这一手段——目的无限循环模式的人，这就从根本上给出了人之成为政治自由人的条件，即摆脱劳动和工作，单纯的积极参与行动。", + "reference": "这些人不仅摆脱了劳动这一生命必然性的制约，还摆脱了工作这种手段——目的无限循环模式，这就从根本上给出了人之成为政治自由人的条件，即摆脱劳动和工作，单纯的积极参与行动。", + "edit": [ + { + "src_interval": [ + 5, + 6 + ], + "tgt_interval": [ + 5, + 5 + ], + "src_tokens": [ + "是" + ], + "tgt_tokens": [] + }, + { + "src_interval": [ + 21, + 23 + ], + "tgt_interval": [ + 20, + 20 + ], + "src_tokens": [ + "的", + "人" + ], + "tgt_tokens": [] + }, + { + "src_interval": [ + 25, + 26 + ], + "tgt_interval": [ + 22, + 22 + ], + "src_tokens": [ + "是" + ], + "tgt_tokens": [] + }, + { + "src_interval": [ + 32, + 33 + ], + "tgt_interval": [ + 28, + 29 + ], + "src_tokens": [ + 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"source": "论证缘由为：事物发展的动力源泉是其内部矛盾，文化的民族差异性与多样将是文化发展的动力与根源。", + "reference": "论证缘由为：事物发展的动力源泉是其内部矛盾，文化的民族差异性与多样性将是文化发展的动力与根源。", + "edit": [ + { + "src_interval": [ + 33, + 33 + ], + "tgt_interval": [ + 33, + 34 + ], + "src_tokens": [], + "tgt_tokens": [ + "性" + ] + } + ] + }, + { + "id": 2839, + "category": "哲学", + "discipline": "马克思主义基本原理", + "title": "《德意志意识形态》交往思想研究", + "source": "在共产主义中，虚幻的共同体不复存在取而代之的是真正的而共同体，在这种共同体中，每一个人在精神生活和物质生活中可以享受极大的丰富和自由。", + "reference": "在共产主义中，虚幻的共同体不复存在，取而代之的是真正的共同体，在这种共同体中，每一个人在精神生活和物质生活中可以享受极大的丰富和自由。", + "edit": [ + { + "src_interval": [ + 17, + 17 + ], + "tgt_interval": [ + 17, + 18 + ], + "src_tokens": [], + "tgt_tokens": [ + "，" + ] + }, + { + "src_interval": [ + 26, + 27 + ], + "tgt_interval": [ + 27, + 27 + ], + "src_tokens": [ + "而" + ], + "tgt_tokens": [] + } + ] + }, + { + "id": 2840, + "category": "哲学", + "discipline": "马克思主义基本原理", + "title": "《德意志意识形态》交往思想研究", + "source": "从古至今，随着时代的进步，各地区、各民族、各个国家逐渐从原来封闭式的发展到现在互相帮助、互利共赢的开放式发展，交往在这个过程中扮演者重要的角色。", + "reference": "从古至今，随着时代的进步，各地区、各民族、各个国家逐渐从原来封闭式的发展到现在互相帮助、互利共赢的开放式发展，交往在这个过程中扮演着重要的角色。", + "edit": [ + { + "src_interval": [ + 65, + 66 + ], + "tgt_interval": [ + 65, + 66 + ], + "src_tokens": [ + "者" + ], + "tgt_tokens": [ + "着" + ] + } + ] + }, + { + "id": 2841, + "category": "哲学", + "discipline": "马克思主义理论", + "title": "《德意志意识形态》中社会分工思想研究", + "source": "第五部分内容主要介绍了《形态》中马克思、恩格斯所论述的社会分工的未来趋势——“消灭分工”，包括消灭分工的原因、途径和意义。", + "reference": "第五部分内容主要论述了《形态》中马克思、恩格斯所论述的社会分工的未来趋势——“消灭分工”，包含消灭分工的原因、途径和意义。", + "edit": [ + { + "src_interval": [ + 8, + 10 + ], + "tgt_interval": [ + 8, + 10 + ], + "src_tokens": [ + "介", + "绍" + ], + "tgt_tokens": [ + "论", + "述" + ] + }, + { + "src_interval": [ + 46, + 47 + ], + "tgt_interval": [ + 46, + 47 + ], + "src_tokens": [ + "括" + ], + "tgt_tokens": [ + "含" + ] + } + ] + }, + { + "id": 2842, + "category": "哲学", + "discipline": "马克思主义哲学", + "title": "马克思人的类本质思想研究—— 基于《1844 年经济学哲学手稿》", + "source": "对于《手稿》中人的类本质思想的理论定位与历史地位这一问题国外研究者持有不同观点。", + "reference": "对于《手稿》中人类本质思想的理论定位与历史地位这一问题国外研究者持有不同观点。", + "edit": [ + { + "src_interval": [ + 8, + 9 + ], + "tgt_interval": [ + 8, + 8 + ], + "src_tokens": [ + "的" + ], + "tgt_tokens": [] + } + ] + }, + { + "id": 2843, + "category": "哲学", + "discipline": "马克思主义哲学", + "title": "马克思人的类本质思想研究—— 基于《1844 年经济学哲学手稿》", + "source": "不过，马克思人的类本质思想的生成不仅要在前人理论与现实的基础之上分别进行研究，更是要把二者融入于马克思自身思想发展中，以马克思自身思想的变化发展为脉络去进行阐释，只有这样才能全面且深刻的理解马克思人的类本质思想的形成。", + "reference": "不过，马克思人的类本质思想的生成不仅要在前人理论与现实的基础之上分别进行研究，更是要把二者融入于马克思自身的思想发展中，以马克思自身思想的变化发展为脉络去进行阐释，只有这样才能全面且深刻地理解马克思人的类本质思想的形成。", + "edit": [ + { + "src_interval": [ + 53, + 53 + ], + "tgt_interval": [ + 53, + 54 + ], + "src_tokens": [], + "tgt_tokens": [ + "的" + ] + }, + { + "src_interval": [ + 92, + 93 + ], + "tgt_interval": [ + 93, + 94 + ], + "src_tokens": [ + "的" + ], + "tgt_tokens": [ + "地" + ] + } + ] + }, + { + "id": 2844, + "category": "哲学", + "discipline": "马克思主义理论", + "title": "《德意志意识形态》中社会分工思想研究", + "source": "这一改变将“人”从德国哲学家的哲学观念中拉回在现实之中，首先就明确了新的世界观的基本前提是“现实的个人”，他们是有生命的个体存在。", + "reference": "这一改变将“人”从德国哲学家的哲学观念中拉回到现实之中。首先明确了新世界观诞生的基本前提是“现实的个人”，他们是有生命的个体存在。", + "edit": [ + { + "src_interval": [ + 22, + 23 + ], + "tgt_interval": [ + 22, + 23 + ], + "src_tokens": [ + "在" + ], + "tgt_tokens": [ + "到" + ] + }, + { + "src_interval": [ + 27, + 28 + ], + "tgt_interval": [ + 27, + 28 + ], + "src_tokens": [ + "，" + ], + "tgt_tokens": [ + "。" + ] + }, + { + "src_interval": [ + 30, + 31 + ], + "tgt_interval": [ + 30, + 30 + ], + "src_tokens": [ + "就" + ], + "tgt_tokens": [] + }, + { + "src_interval": [ + 35, + 36 + ], + "tgt_interval": [ + 34, + 34 + ], + "src_tokens": [ + "的" + ], + "tgt_tokens": [] + }, + { + "src_interval": [ + 39, + 39 + ], + "tgt_interval": [ + 37, + 39 + ], + "src_tokens": [], + "tgt_tokens": [ + "诞", + "生" + ] + } + ] + }, + { + "id": 2845, + "category": "哲学", + "discipline": "马克思主义哲学", + "title": "马克思人的类本质思想研究—— 基于《1844 年经济学哲学手稿》", + "source": "“‘工业’的现实历史发展已经开始成为马克思理论逻辑中主要的运演过程，而人和人的本质的异化逻辑已经只剩下一个空壳。”", + "reference": "“‘工业’的现实历史发展已经开始成为马克思理论逻辑中主要的运行过程，而人和人的本质的异化逻辑已经只剩下一个空壳。”", + "edit": [ + { + "src_interval": [ + 30, + 31 + ], + "tgt_interval": [ + 30, + 31 + ], + "src_tokens": [ + "演" + ], + "tgt_tokens": [ + "行" + ] + } + ] + }, + { + "id": 2846, + "category": "哲学", + "discipline": "马克思主义哲学", + "title": "马克思人的类本质思想研究—— 基于《1844 年经济学哲学手稿》", + "source": "《手稿》自问世以后，国外学者就对其中富有人道主义的人学思想进行了多角度的研究。", + "reference": "自《手稿》问世以后，国外学者就对其中富有人道主义的人学思想进行了多角度的研究。", + "edit": [ + { + "src_interval": [ + 0, + 5 + ], + "tgt_interval": [ + 0, + 5 + ], + "src_tokens": [ + "《", + "手", + "稿", + "》", + "自" + ], + "tgt_tokens": [ + "自", + "《", + "手", + "稿", + "》" + ] + } + ] + }, + { + "id": 2848, + "category": "哲学", + "discipline": "政治学理论", + "title": "朱执信政治思想研究", + "source": "基于此，朱执信主动阅读并翻译了社会主义的有关书籍，并写成《德意志社会革命家列传》一文，全面的介绍了马克思等社会主义革命家及其思想。", + "reference": "基于此，朱执信主动阅读并翻译了社会主义的有关书籍，并写成《德意志社会革命家列传》一文，全面的介绍了马克思等社会主义革命家及其思想。", + "edit": [] + }, 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"恩格斯过程思想研究", + "source": "例如，恩格斯过程思想和马克思在探究如何破除形而上学思维方式局限性时，恩格斯的观点便于马克思的观点相通——破除形而上学思维方式的弊端必须通过“实践”这一过程来解决，只有在实践的过程中，才能证明现有思维方式是否具有合理性和科学性。", + "reference": "例如，恩格斯过程思想和马克思在探究如何破除形而上学思维方式局限性时，恩格斯的观点便与马克思的观点相通——破除形而上学思维方式的弊端必须通过“实践”这一过程来解决，只有在实践的过程中，才能证明现有思维方式是否具有合理性和科学性。", + "edit": [ + { + "src_interval": [ + 41, + 42 + ], + "tgt_interval": [ + 41, + 42 + ], + "src_tokens": [ + "于" + ], + "tgt_tokens": [ + "与" + ] + } + ] + }, + { + "id": 2873, + "category": "哲学", + "discipline": "科学技术哲学", + "title": "利奥波德”土地共同体“思想研究", + "source": "土地共同体所体现出整体主义代表了“专制主义”，且削弱了个体的内在价值。", + "reference": "土地共同体所体现出的整体主义代表了“专制主义”，且削弱了个体的内在价值。", + "edit": [ + { + "src_interval": [ + 9, + 9 + ], + "tgt_interval": [ + 9, + 10 + ], + "src_tokens": [], + "tgt_tokens": [ + "的" + ] + } + ] + }, + { + "id": 2874, + "category": "哲学", + "discipline": "马克思主义哲学", + "title": "马克思“人与自然关系”思想研究——基于《1844 年经济学哲学手稿》", + "source": "最后，马克思揭露出在上述三个异化的表现形式的基础之上，人与人也发生了异化。", + "reference": "最后，马克思揭露出在上述三个异化的表现形式的基础之上，人与人也发生了异化。", 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"张文喜在《论马克思与以国家理性为依据的治理问题》中将马克思对于治理国家的观点和马克思的政治经济学批判理论相结合，通过联系和比较，引出马克思关于国家治理问题的思考。", + "edit": [ + { + "src_interval": [ + 63, + 64 + ], + "tgt_interval": [ + 63, + 63 + ], + "src_tokens": [ + "累" + ], + "tgt_tokens": [] + } + ] + }, + { + "id": 2877, + "category": "哲学", + "discipline": "教育学原理", + "title": "怀特海自由与纪律教育思想研究", + "source": "所以，允许学生自由的感受生活，观察身边的各种现象，学习各种各样的知识，发现知识与生活之间的关系，有利于学生发现自己的兴趣所在。", + "reference": "所以，允许学生自由地感受生活，观察身边的各种现象，学习各种各样的知识，发现知识与生活之间的关系，有利于学生发现自己的兴趣的所在。", + "edit": [ + { + "src_interval": [ + 9, + 10 + ], + "tgt_interval": [ + 9, + 10 + ], + "src_tokens": [ + "的" + ], + "tgt_tokens": [ + "地" + ] + }, + { + "src_interval": [ + 60, + 60 + ], + "tgt_interval": [ + 60, + 61 + ], + "src_tokens": [], + "tgt_tokens": [ + "的" + ] + } + ] + }, + { + "id": 2878, + "category": "哲学", + "discipline": "中国哲学", + "title": "老子“ 贵柔”思想研究", + "source": "只有致虚守静，才能体察事物之真实面貌，才可使心灵沉静，时刻以柔弱的状态观物，不夹杂任何私心偏见的反映客观事实。", + "reference": 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"source": "马克思恩格斯在《形态》中虽然没有像之后的《共产党宣言》一样详细的论述了未来共产主义社会的未来特征，但是在研究资本主义的发展趋势中，在唯物史观的正确引导下，阐明了共产主义社会的分工特点，其中主要内容就是消灭现存的造成人的片面发展的社会分工方式，建立新式社会分���，才能最终实现脑力劳动和体力劳动、城市和乡村之间对立的消失，生产力的巨大发展，为共产主义社会的到来创造丰富的物质前提。", + "reference": "马克思恩格斯在《形态》中虽然没有像之后的《共产党宣言》一样详细地论述了共产主义社会的未来特征，但是在研究资本主义的发展趋势中，在唯物史观的正确引导下，阐明了共产主义社会的分工特点，其中主要内容就是消灭现存的造成人的片面发展的社会分工方式，建立新式社会分工，才能最终实现脑力劳动和体力劳动、城市和乡村之间对立的消失，生产力的巨大发展，为共产主义社会的到来创造丰富的物质前提。", + "edit": [ + { + "src_interval": [ + 31, + 32 + ], + "tgt_interval": [ + 31, + 32 + ], + "src_tokens": [ + "的" + ], + "tgt_tokens": [ + "地" + ] + }, + { + "src_interval": [ + 35, + 37 + ], + "tgt_interval": [ + 35, + 35 + ], + "src_tokens": [ + "未", + "来" + ], + "tgt_tokens": [] + } + ] + }, + { + "id": 2897, + "category": "哲学", + "discipline": "马克思主义发展史", + "title": "列宁新经济政策中的唯物辩证法思想研究", + "source": "1921年3月在俄共（布）第十次代表大会，3月8日《俄共（布）中央政治工作报告》中，列宁提出在农业、工业等各领域中，处于过渡阶段的俄国将要实行什么样的策略，这其中提到要以实物税代替余粮收集制，同时要实行租让，通过租让购买的机器和生产工具来满足农业生产的需求。", + "reference": 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"同时沙夫也意识到费尔巴哈的自然主义观点是不能解决人类生存的全部领域的问题，最终费尔巴哈的哲学还是“半截子的唯物主义”，马克思在最初从费尔巴哈的人的问题的哲学中找到思路，用来批判黑格尔的唯心主义，而后来马克思也意识到费尔巴哈的哲学仅仅停留在了抽象的人身上，马克思批判其“没有从人们现有的社会联系，从那些使人们成为现在这种样子的周围生活条件来观察人们——这一点且不说，他还从来没有看到现实存在着的活动的人，而是停留在抽象的人。”", + "reference": "同时沙夫也意识到费尔巴哈的自然主义观点不能解决人类生存的全部领域的问题，最终费尔巴哈的哲学还是“半截子的唯物主义”，马克思在最初从费尔巴哈的人的问题的哲学中找到思路，用来批判黑格尔的唯心主义，而后来马克思也意识到费尔巴哈的哲学仅仅停留在了抽象的人身上，马克思批判其“没有从人们现有的社会联系，从那些使人们成为现在这种样子的周围生活条件来观察人们——这一点且不说，他还从来没有看到现实存在着的活动的人，而是停留在抽象的人。”", + "edit": [ + { + "src_interval": [ + 19, + 20 + ], + "tgt_interval": [ + 19, + 19 + ], + "src_tokens": [ + "是" + ], + "tgt_tokens": [] + } + ] + }, + { + "id": 2908, + "category": "哲学", + "discipline": "哲学", + "title": "王阳明物论思想研究", + "source": "可见阳明的万物一体思想主要是基于感应之几来论述。", + "reference": "可见阳明的万物一体思想主要是建立在感应的基础上来论述。", + "edit": [ + { + "src_interval": [ + 14, + 16 + ], + "tgt_interval": [ + 14, + 17 + ], + "src_tokens": [ + "基", + "于" + ], + "tgt_tokens": [ + "建", + "立", + "在" + ] + }, + { + "src_interval": [ + 18, + 20 + ], + "tgt_interval": [ + 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"19世纪40年代工业革命和新文明兴起，这是一个革命的年代，大部人国家依托资本主义经济的高度发展，壮大之后的资产阶级通过革命推翻了封建制度，建立了有利于资本主义经济发展的国家政权，极大的为资本主义发展提供了有力的社会关系，扫清了发展障碍。", + "reference": "19世纪40年代工业革命和新文明兴起，这是一个革命的年代，大部分国家基于资本主义经济的高度发展，壮大之后的资产阶级通过革命推翻了封建制度，建立了有利于资本主义经济发展的国家政权，极大地为资本主义发展提供了有利的社会环境，扫清了发展障碍。", + "edit": [ + { + "src_interval": [ + 31, + 32 + ], + "tgt_interval": [ + 31, + 32 + ], + "src_tokens": [ + "人" + ], + "tgt_tokens": [ + "分" + ] + }, + { + "src_interval": [ + 34, + 36 + ], + "tgt_interval": [ + 34, + 36 + ], + "src_tokens": [ + "依", + "托" + ], + "tgt_tokens": [ + "基", + "于" + ] + }, + { + "src_interval": [ + 91, + 92 + ], + "tgt_interval": [ + 91, + 92 + ], + "src_tokens": [ + "的" + ], + "tgt_tokens": [ + "地" + ] + }, + { + "src_interval": [ + 103, + 104 + ], + "tgt_interval": [ + 103, + 104 + ], + "src_tokens": [ + "力" + ], + "tgt_tokens": [ + "利" + ] + }, + { + "src_interval": [ + 107, + 109 + ], + "tgt_interval": [ + 107, + 109 + ], + "src_tokens": [ + "关", + "系" + ], + "tgt_tokens": [ + "环", + "境" + ] + } + ] 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"C·谢·弗兰克的存在论思想研究", + "source": "静观的对象是个人的是存在和现状，所以，真正的灵知就意味着相遇、相互凭依，是信仰——即个人依持续与自我显现之上帝的位格现身”。", + "reference": "静观的对象是个人的，是存在和现状，所以，真正的灵知就意味着相遇、相互凭依，是信仰——即个人持续与自我显现之上帝的位格现身。", + "edit": [ + { + "src_interval": [ + 9, + 9 + ], + "tgt_interval": [ + 9, + 10 + ], + "src_tokens": [], + "tgt_tokens": [ + "，" + ] + }, + { + "src_interval": [ + 44, + 45 + ], + "tgt_interval": [ + 45, + 45 + ], + "src_tokens": [ + "依" + ], + "tgt_tokens": [] + }, + { + "src_interval": [ + 60, + 61 + ], + "tgt_interval": [ + 60, + 60 + ], + "src_tokens": [ + "”" + ], + "tgt_tokens": [] + } + ] + }, + { + "id": 2918, + "category": "哲学", + "discipline": "马克思主义哲学", + "title": "福柯微观权力思想研究", + "source": "所以一定要转换视角不仅要从宏观角度，更要从微观视角去认识社会的丰富性，这才能更加清晰的认识到历史发展的规律，防止把我们的社会历史理论变成各种“标签”和“套语”。", + "reference": "所以一定要转换视角，不仅要从宏观角度，更要从微观视角去了解社会的丰富性，这才能更加清晰的认识到历史发展的规律，以免把我们的社会历史理论变成各种“标签”和“套路”。", + "edit": [ + { + "src_interval": [ + 9, + 9 + ], + "tgt_interval": [ + 9, + 10 + ], + "src_tokens": [], + "tgt_tokens": [ + "，" + ] 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"discipline": "政治学", + "title": "汉娜·阿伦特的“平庸之恶”思想研究", + "source": "鲍曼则认为现代性产生的时空区隔让生活在现代社会中的人更容易发生产生道德冷漠，认为他人的悲苦与自己无关。", + "reference": "鲍曼则认为现代性产生的时空区隔让生活在现代社会中的人更容易发生道德冷漠，认为他人的悲苦与自己无关。", + "edit": [ + { + "src_interval": [ + 30, + 32 + ], + "tgt_interval": [ + 30, + 30 + ], + "src_tokens": [ + "生", + "产" + ], + "tgt_tokens": [] + } + ] + }, + { + "id": 2922, + "category": "哲学", + "discipline": "马克思主义基本原理", + "title": "《共产党宣言》中的意识形态思想研究", + "source": "主要的观点包括葛兰西的意识形态领导权、卢卡奇的物化思想、法兰克福学派中的意识形态思想观点等。", + "reference": "主要的观点包括葛兰西的意识形态领导权、卢卡奇的物化思想、法兰克福学派中的意识形态思想等。", + "edit": [ + { + "src_interval": [ + 42, + 44 + ], + "tgt_interval": [ + 42, + 42 + ], + "src_tokens": [ + "观", + "点" + ], + "tgt_tokens": [] + } + ] + }, + { + "id": 2923, + "category": "哲学", + "discipline": "马克思主义基本原理", + "title": "《德意志意识形态》交往思想研究", + "source": "正如“已成为桎梏的旧的交往形式被适应于比较发达的生产力，因而也适应于更进步的个人自主活动类型的新的交往形式所代替新的交往形式。”", + "reference": "正如“已成为桎梏的交往形式，已被适应于更发达的生产力以及更进步的个人自主活动类型的新交往形式所替代。”", + "edit": [ + { + 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"title": "“主奴辩证法”思想研究—从黑格尔、马克思到阿多诺", + "source": "因为黑格尔辩证法理论是一个线性的、进步的但又封闭的循环发展过程，在展开主人和奴隶的辩证关系发展过程时，黑格尔也将其看作一个线形进化论模式，后面的发展比前面的高。", + "reference": "黑格尔辩证法理论是一个线性的、进步的但又封闭的循环发展过程，在展开主人和奴隶的辩证关系发展过程时，黑格尔也将其看作一个线性进化论模式，后面的发展比前面的高。", + "edit": [ + { + "src_interval": [ + 0, + 2 + ], + "tgt_interval": [ + 0, + 0 + ], + "src_tokens": [ + "因", + "为" + ], + "tgt_tokens": [] + }, + { + "src_interval": [ + 62, + 63 + ], + "tgt_interval": [ + 60, + 61 + ], + "src_tokens": [ + "形" + ], + "tgt_tokens": [ + "性" + ] + } + ] + }, + { + "id": 2925, + "category": "哲学", + "discipline": "政治学理论", + "title": "朱执信政治思想研究", + "source": "以上种种，都是作为“舶来品”的西方思想所不具备的，但却深深的刻在朱执信的政治思想之中。", + "reference": "以上种种，都是作为“舶来品”的西方思想所不具备的，但却深深的刻在朱执信的政治思想之中。", + "edit": [] + }, + { + "id": 2926, + "category": "哲学", + "discipline": "马克思主义理论", + "title": "《德意志意识形态》中社会分工思想研究", + "source": "至此，马克思看到了社会分工和交换是私有财产是外在的一种表现形式，还没有明确私有财产和异化劳动之间的关系，并在具体问题研究中陷入研究困惑。", + "reference": "至此，马克思看到了社会分工和交换是私有财产外在的一种表现形式，还没有明确私有财产和异化劳动之间的关系，并在具体问题研究中陷入困惑。", + "edit": [ + { + "src_interval": [ + 21, + 22 + ], + "tgt_interval": [ + 21, + 21 + ], + "src_tokens": [ + "是" + ], + "tgt_tokens": [] + }, + { + "src_interval": [ + 63, + 65 + ], + "tgt_interval": [ + 62, + 62 + ], + "src_tokens": [ + "研", + "究" + ], + "tgt_tokens": [] + } + ] + }, + { + "id": 2927, + "category": "哲学", + "discipline": "政治学", + "title": "汉娜·阿伦特的“平庸之恶”思想研究", + "source": "“‘这个人站在我和我的行为中间，使我不可能直接体验到我的行动’作为现代社会最显著和最基本的一个特征。", + "reference": "“‘这个人站在我和我的行为中间，使我不可能直接体验到我的行动’作为现代社会最显著和最基本的一个特征。", + "edit": [] + }, + { + "id": 2928, + "category": "哲学", + "discipline": "政治学", + "title": "奥克肖特个人主义思想研究", + "source": "奥克肖特个人主义思想，是西方近现代个人主义理论发展的重要体现，对他的个人主义思想研究既是为我国政治学理论增砖添瓦，促进理论研究的全面性、客观性，又是对西方个人主义发展的探索，有利于及时跟进西方理论动态。", + "reference": "奥克肖特个人主义思想是西方近现代个人主义理论发展的重要体现，他的个人主义思想研究既是为我国政治学理论增砖添瓦，促进理论研究的全面性、客观性，又是对西方个人主义发展的探索，有利于及时跟进西方理论动态。", + "edit": [ + { + "src_interval": [ + 10, + 11 + ], + "tgt_interval": [ + 10, 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"category": "哲学", + "discipline": "马克思主义哲学", + "title": "马克思人的类本质思想研究—— 基于《1844 年经济学哲学手稿》", + "source": "人何以为人、人何以实现一直是学者们关注研究的重点、热点问题，因本人学术能力有限，对学界观点的综合理解、文献的纵深把握、资料的运用上可能存有不够准确、细致等问题。", + "reference": "人何以为人、人何以实现一直是学者们关注研究的重点、热点问题。因本人学术能力有限，对学界观点的综合理解、文献的纵深把握、资料的运用上可能存在不够准确、细致等问题。", + "edit": [ + { + "src_interval": [ + 29, + 30 + ], + "tgt_interval": [ + 29, + 30 + ], + "src_tokens": [ + "，" + ], + "tgt_tokens": [ + "。" + ] + }, + { + "src_interval": [ + 68, + 69 + ], + "tgt_interval": [ + 68, + 69 + ], + "src_tokens": [ + "有" + ], + "tgt_tokens": [ + "在" + ] + } + ] + }, + { + "id": 2934, + "category": "哲学", + "discipline": "政治学", + "title": "奥克肖特个人主义思想研究", + "source": "本节主要阐述其个人主义思想独特性。", + "reference": "本节主要阐述奥克肖特个人主义思想的独特性。", + "edit": [ + { + "src_interval": [ + 6, + 7 + ], + "tgt_interval": [ + 6, + 10 + ], + "src_tokens": [ + "其" + ], + "tgt_tokens": [ + "奥", + "克", + "肖", + "特" + ] + }, + { + "src_interval": [ + 13, + 13 + ], + "tgt_interval": [ + 16, + 17 + ], + 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"正如恩格斯晚年致康拉德·施密特的信中，他担忧有一些青年人把历史唯物主义的原理当作“标签”和“套语”以求尽快的建成一套自己“体系”而不去做进一步的研究，这正是背离了马克思和恩格斯的初衷。", + "reference": "正如恩格斯晚年致康拉德·施密特的信中，他担忧有一些青年人把历史唯物主义的原理当作“标签”和“套语”以求尽快地建成一套自己的“体系”而不去做进一步的研究，这正是背离了马克思和恩格斯的初衷。", + "edit": [ + { + "src_interval": [ + 53, + 54 + ], + "tgt_interval": [ + 53, + 54 + ], + "src_tokens": [ + "的" + ], + "tgt_tokens": [ + "地" + ] + }, + { + "src_interval": [ + 60, + 60 + ], + "tgt_interval": [ + 60, + 61 + ], + "src_tokens": [], + "tgt_tokens": [ + "的" + ] + } + ] + }, + { + "id": 2940, + "category": "哲学", + "discipline": "马克思主义哲学", + "title": "马克思人的类本质思想研究—— 基于《1844 年经济学哲学手稿》", + "source": "西方马克思主义学者马尔库塞从“工业生产”、“技术异化”的角度著有《单向度的人》并在此提出：“工业社会是极权社会，压制了反对声音，产生了单向度的人和社会：缺乏否定，批判和想象能力的人”,再次推进对于人的类本质研究。", + "reference": "西方马克思主义学者马尔库塞从“工业生产”、“技术异化”的角度著有《单向度的人》一书，并在此提出：“工业社会是极权社会，压制了反对声音，产生了单向度的人和社会：缺乏否定、批判和想象能力的人”，再次推进对于人类的本质研究。", + "edit": [ + { + "src_interval": [ + 39, + 39 + ], + "tgt_interval": [ + 39, + 42 + ], + "src_tokens": [], + "tgt_tokens": [ + "一", + "书", + 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"由此我们发现，并不能说马克思在《哲学的贫困》中已经完全把握了生产关系的准确内涵，马克思生产关系思想的探讨还需要跟进，需要继续从往后的著作中来探求马克思生产关系思想的发展，以期更好地说明为何要研究《德意志意识形态》中马克思的生产关系思想。", + "edit": [ + { + "src_interval": [ + 2, + 5 + ], + "tgt_interval": [ + 2, + 2 + ], + "src_tokens": [ + "可", + "见", + "，" + ], + "tgt_tokens": [] + }, + { + "src_interval": [ + 43, + 45 + ], + "tgt_interval": [ + 40, + 40 + ], + "src_tokens": [ + "关", + "于" + ], + "tgt_tokens": [] + }, + { + "src_interval": [ + 115, + 115 + ], + "tgt_interval": [ + 110, + 111 + ], + "src_tokens": [], + "tgt_tokens": [ + "的" + ] + } + ] + }, + { + "id": 2949, + "category": "哲学", + "discipline": "哲学", + "title": "恩格斯过程思想研究", + "source": "周邦宪在《初议<过程——关系哲学>》一文明确指出：“怀特海以前的某些哲学家，已有过程——关系哲学（或称机体哲学）的萌芽……所以，过程——关系哲学并非怀特海凭空捏造，而是对前人思想中萌芽状态的过程——关系哲学的发扬光大。”", + "reference": "周邦宪在《初议过程——关系哲学》一文中明确指出：“在怀特海之前，某些哲学家的思想已有过程——关系哲学（或称机体哲学）的萌芽……所以，过程——关系哲学并非怀特海凭空捏造，而是对前人思想中萌芽状态的过程——关系哲学的发展和完善。”", + "edit": [ + { + "src_interval": [ + 7, + 8 + ], + "tgt_interval": [ + 7, + 7 + ], + "src_tokens": [ + "<" 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"汉娜·阿伦特的“平庸之恶”思想研究", + "source": "孙传钊学者在发表的《艾希曼真是“平庸之恶”吗》一文中指出阿伦特对于艾希曼的认知是错误的，她错误的理解了艾希曼的辩解，艾希曼在法庭上的辩称只是一场为逃脱罪责的荒诞表演。", + "reference": "孙传钊学者在发表的《艾希曼真是“平庸之恶”吗》一文中指出阿伦特对于艾希曼的认知是错误的，她错误地理解了艾希曼的辩解，艾希曼在法庭上的辩称只是一场为逃脱罪责的荒诞表演。", + "edit": [ + { + "src_interval": [ + 47, + 48 + ], + "tgt_interval": [ + 47, + 48 + ], + "src_tokens": [ + "的" + ], + "tgt_tokens": [ + "地" + ] + } + ] + }, + { + "id": 2955, + "category": "哲学", + "discipline": "马克思主义基本原理", + "title": "《德意志意识形态》交往思想研究", + "source": "商人将本国的产品带到其他国家进行贸易交换活动，不仅满足、增强了外国人们的需求，还推动了本国生产的发展。", + "reference": "商人将本国的产品出口至其他国家进行贸易，不仅满足了国外消费者的需求并增强了他们的购买力，同时也促进了本国的生产发展。", + "edit": [ + { + "src_interval": [ + 8, + 10 + ], + "tgt_interval": [ + 8, + 11 + ], + "src_tokens": [ + "带", + "到" + ], + "tgt_tokens": [ + "出", + "口", + "至" + ] + }, + { + "src_interval": [ + 18, + 22 + ], + "tgt_interval": [ + 19, + 19 + ], + "src_tokens": [ + "交", + "换", + "活", + "动" + ], + "tgt_tokens": [] + }, + { + "src_interval": [ + 27, + 28 + ], + "tgt_interval": [ 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"C·谢·弗兰克的存在论思想研究", + "source": "罗蒂说：“把传统哲学束缚住了的是：心灵就像块巨大的镜子，其中包含各种各样的表达——其中有些是准确的，但是有些并不是，因为它们只能以依靠纯粹的、非经验的方法来研究。”", + "reference": "罗蒂说：“把传统哲学束缚住的是：心灵就像块巨大的镜子，其中包含各种各样的表达——其中有些是准确的，但是有些并不是，因为它们只能依靠纯粹的、非经验的方法来研究。”", + "edit": [ + { + "src_interval": [ + 13, + 14 + ], + "tgt_interval": [ + 13, + 13 + ], + "src_tokens": [ + "了" + ], + "tgt_tokens": [] + }, + { + "src_interval": [ + 64, + 65 + ], + "tgt_interval": [ + 63, + 63 + ], + "src_tokens": [ + "以" + ], + "tgt_tokens": [] + } + ] + }, + { + "id": 2963, + "category": "哲学", + "discipline": "马克思主义理论", + "title": "《德意志意识形态》中社会分工思想研究", + "source": "在论证生产力决定生产关系的过程中，马克思、恩格斯强调了这一对范畴对整个社会生活发展变化中发挥的作用。", + "reference": "在论证生产力决定生产关系的过程中，马克思、恩格斯强调了这一对范畴在整个社会生活发展变化中发挥的作用。", + "edit": [ + { + "src_interval": [ + 32, + 33 + ], + "tgt_interval": [ + 32, + 33 + ], + "src_tokens": [ + "对" + ], + "tgt_tokens": [ + "在" + ] + } + ] + }, + { + "id": 2965, + "category": "哲学", + "discipline": "教育学原理", + "title": "怀特海自由与纪律教育思想研究", + "source": "‘多’这个术语以‘一’为前提，而‘一’这个术语则以‘多’为前提。", + "reference": "‘多’这个术语以‘一’为前提，而‘一’这个术语则以‘多’为前提。", + "edit": [] + }, + { + "id": 2966, + "category": "哲学", + "discipline": "政治学", + "title": "汉娜·阿伦特的“平庸之恶”思想研究", + "source": "尽管阿伦特从不将自己的犹太人身份当作一回事，但是，当以希特勒为首的纳粹上台以后，开始大规模的迫害犹太人，她依然躲不过被抓捕的命运，机缘巧合之下逃亡美国。", + "reference": "尽管阿伦特从不将自己的犹太人身份当作一回事，但是，当以希特勒为首的纳粹上台以后，开始大规模地迫害犹太人，她仍然躲不过被抓捕的命运，在机缘巧合之下逃亡美国。", + "edit": [ + { + "src_interval": [ + 45, + 46 + ], + "tgt_interval": [ + 45, + 46 + ], + "src_tokens": [ + "的" + ], + "tgt_tokens": [ + "地" + ] + }, + { + "src_interval": [ + 53, + 54 + ], + "tgt_interval": [ + 53, + 54 + ], + "src_tokens": [ + "依" + ], + "tgt_tokens": [ + "仍" + ] + }, + { + "src_interval": [ + 65, + 65 + ], + "tgt_interval": [ + 65, + 66 + ], + "src_tokens": [], + "tgt_tokens": [ + "在" + ] + } + ] + }, + { + "id": 2967, + "category": "哲学", + "discipline": "马克思主义哲学", + "title": "汉娜·阿伦特政治思想研究", + "source": "马克思在这里作出的思想上的伟大贡献在于，要除掉资本主义社会发展制度中的弊端，光靠改变其中的一些规则是不可靠的，最根本的还是要彻底的推翻这种资本主义制度本身。", + "reference": "马克思在这里作出的思想上的伟大贡献在于，要除掉资本主义社会发展制度中的弊端，光靠改变其中的一些规则是不可靠的，最根本的还是要彻底地推翻这种资本主义制度本身。", + "edit": [ + { + "src_interval": [ + 64, + 65 + ], + "tgt_interval": [ + 64, + 65 + ], + "src_tokens": [ + "的" + ], + "tgt_tokens": [ + "地" + ] + } + ] + }, + { + "id": 2969, + "category": "哲学", + "discipline": "马克思主义哲学", + "title": "《1844年经济学哲学手稿》主体性思想研究", + "source": "当两者存在差异时，知识必须更新来与目标相吻合，而对象也会成为新的对象来适应知识，这就意味着物自体会在认识活动中不断被纳入到意识之内而为人所认知，对事物的认识就是不断的从浅层现象中剖析深层现象，黑格尔从认识的历史发展层面来解决物自体问题。", + "reference": "当两者存在差异时，知识必须通过更新来与目标相吻合，而对象也会成为新的对象来适应知识，这就意味着物自体会在认识活动中不断被纳入到意识之内而被人认知，对事物的认识就是不断地从浅层现象中剖析深层现象，黑格尔从认识的历史发展层面来解决物自体问题。", + "edit": [ + { + "src_interval": [ + 13, + 13 + ], + "tgt_interval": [ + 13, + 15 + ], + "src_tokens": [], + "tgt_tokens": [ + "通", + "过" + ] + }, + { + "src_interval": [ + 66, + 69 + ], + "tgt_interval": [ + 68, + 70 + ], + "src_tokens": [ + "为", + "人", + "所" + ], + "tgt_tokens": [ + "被", + "人" + ] + }, + { + "src_interval": [ + 82, + 83 + ], + "tgt_interval": [ + 83, + 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"source": "二十一世纪初，国内对过程思想的研究兴起，在北京师范大学、华中理工大学、北京第二外国语学院都建立了过程思维研究中心。", + "reference": "二十一世纪初，国内对过程思想的研究兴起，在北京师范大学、华中理工大学、北京第二外国语学院都建立了过程思维研究中心。", + "edit": [] + }, + { + "id": 2978, + "category": "哲学", + "discipline": "马克思主义哲学", + "title": "汉娜·阿伦特政治思想研究", + "source": "从两个方面梳理出新的二十世纪的条件，一是拥有能够保障人权的体制，二是要有一种具体的秩序，防止以集团为形式从而再出现被孤立的现象，而对阿伦特来说，对于政治和秩序的问题是她一生都在思索的对象。", + "reference": "从两个方面梳理出二十世纪的新的条件，一是拥有能够保障人权的体制；二是要有一种具体的秩序，防止以集团为形式导致再出现被孤立的现象，而对阿伦特来说，政治和秩序的问题是她一生都在思索的对象。", + "edit": [ + { + "src_interval": [ + 8, + 14 + ], + "tgt_interval": [ + 8, + 14 + ], + "src_tokens": [ + "新", + "的", + "二", + "十", + "世", + "纪" + ], + "tgt_tokens": [ + "二", + "十", + "世", + "纪", + "的", + "新" + ] + }, + { + "src_interval": [ + 31, + 32 + ], + "tgt_interval": [ + 31, + 32 + ], + "src_tokens": [ + "，" + ], + "tgt_tokens": [ + "；" + ] + }, + { + "src_interval": [ + 52, + 54 + ], + "tgt_interval": [ + 52, + 54 + ], + "src_tokens": [ + "从", + "而" + ], + "tgt_tokens": [ + "导", + "致" + ] + }, + { + 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"edit": [ + { + "src_interval": [ + 39, + 40 + ], + "tgt_interval": [ + 39, + 40 + ], + "src_tokens": [ + "的" + ], + "tgt_tokens": [ + "地" + ] + }, + { + "src_interval": [ + 177, + 178 + ], + "tgt_interval": [ + 177, + 177 + ], + "src_tokens": [ + "里" + ], + "tgt_tokens": [] + } + ] + }, + { + "id": 2981, + "category": "哲学", + "discipline": "马克思主义哲学", + "title": "福柯微观权力思想研究", + "source": "通过福柯微观权力思想的研究我们可以看出，谱系学方法、考古学方法不单是在历史学研究中可以运用，同时也可以在其他领域的研究中适用，通过两种研究方法的组合运用，能够产生出与所研究对象融合的更适用的研究方法并取得新的收获。", + "reference": "通过福柯微观权力思想的研究我们可以看出，谱系学方法、考古学方法不单是在历史学研究中可以运用，同时也适用于其他领域的研究，通过两种研究方法的组合运用，能够产生出与所研究对象融合的更实用的研究方法并取得新的收获。", + "edit": [ + { + "src_interval": [ + 49, + 52 + ], + "tgt_interval": [ + 49, + 52 + ], + "src_tokens": [ + "可", + "以", + "在" + ], + "tgt_tokens": [ + "适", + "用", + "于" + ] + }, + { + "src_interval": [ + 59, + 62 + ], + "tgt_interval": [ + 59, + 59 + ], + "src_tokens": [ + "中", + "适", + "用" + ], + "tgt_tokens": [] + }, + { + "src_interval": [ + 92, + 93 + ], + 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Gramsci，1891—1937)是意大利最具激情，最富有原创性的马克思主义学者，他在被监禁期间撰写的《狱中札记》和《狱中书简》都引起了西方社会和学术界广泛的关注，他不赞同把法律现象和抽象的思维结合，他对法的物质性和实践性进行了较为全面的系统研究。", + "edit": [ + { + "src_interval": [ + 81, + 81 + ], + "tgt_interval": [ + 81, + 82 + ], + "src_tokens": [], + "tgt_tokens": [ + "都" + ] + }, + { + "src_interval": [ + 97, + 98 + ], + "tgt_interval": [ + 98, + 99 + ], + "src_tokens": [ + "," + ], + "tgt_tokens": [ + "，" + ] + }, + { + "src_interval": [ + 116, + 117 + ], + "tgt_interval": [ + 117, + 118 + ], + "src_tokens": [ + "并" + ], + "tgt_tokens": [ + "他" + ] + }, + { + "src_interval": [ + 132, + 134 + ], + "tgt_interval": [ + 133, + 135 + ], + "src_tokens": [ + "完", + "备" + ], + "tgt_tokens": [ + "全", + "面" + ] + } + ] + }, + { + "id": 2987, + "category": "哲学", + "discipline": "马克思主义理论", + "title": "马克思“生活世界”思想研究", + "source": "在科学发展脱离生活世界、人的本质发生异化等时代背景下，对马克思生活世界思想的澄明能够更为本质的揭示出人类生活环境的真实状况。", + "reference": "在科学发展脱离生活世界、人的本质发生异化等时代背景下，对马克思生活世界思想的澄明能够更为本质地揭示出人类生活环境的真实状况。", + "edit": [ + { + "src_interval": [ 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"reference": "如果这样的话就会导致一种过去、未来、现在都不存在的“什么都不存在”的虚无主义，那么作为精神实在的“我”也就不存在了。", + "edit": [ + { + "src_interval": [ + 6, + 7 + ], + "tgt_interval": [ + 6, + 6 + ], + "src_tokens": [ + "都" + ], + "tgt_tokens": [] + }, + { + "src_interval": [ + 23, + 23 + ], + "tgt_interval": [ + 22, + 23 + ], + "src_tokens": [], + "tgt_tokens": [ + "存" + ] + }, + { + "src_interval": [ + 39, + 41 + ], + "tgt_interval": [ + 39, + 41 + ], + "src_tokens": [ + "这", + "样" + ], + "tgt_tokens": [ + "那", + "么" + ] + } + ] + }, + { + "id": 2993, + "category": "哲学", + "discipline": "政治学", + "title": "汉娜·阿伦特的“平庸之恶”思想研究", + "source": "苏格拉底之思才是理性思考范例。", + "reference": "苏格拉底之思才是理性思考范例。", + "edit": [] + }, + { + "id": 2994, + "category": "哲学", + "discipline": "马克思主义哲学", + "title": "福柯微观权力思想研究", + "source": "在福柯微观权力观中，通过研究文化机制、话语规则、内在联系等方面丰富了研究内容。", + "reference": "福柯微观权力观通过研究文化机制、话语规则、内在联系等方面丰富了研究内容。", + "edit": [ + { + "src_interval": [ + 0, + 1 + ], + "tgt_interval": [ + 0, + 0 + ], + "src_tokens": [ + "在" + ], + 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"根据对诺曼·莱文的《马克思与黑格尔的对话》考察，本章主要以《手稿》这一文本解读为基础，以青年马克思恩格斯经典文本为参照，对马克思以阶级为主体的“主奴辩证法”思想展开研究。", + "edit": [ + { + "src_interval": [ + 8, + 21 + ], + "tgt_interval": [ + 8, + 21 + ], + "src_tokens": [ + "《", + "马", + "克", + "思", + "与", + "黑", + "格", + "尔", + "的", + "对", + "话", + "》", + "的" + ], + "tgt_tokens": [ + "的", + "《", + "马", + "克", + "思", + "与", + "黑", + "格", + "尔", + "的", + "对", + "话", + "》" + ] + } + ] + }, + { + "id": 7680, + "category": "哲学", + "discipline": "教育学原理", + "title": "怀特海自由与纪律教育思想研究", + "source": "对这134篇文献进行可视化分析的结果如图1-1所示。", + "reference": "对这134篇文献进行可视化分析，结果如图1-1所示。", + "edit": [ + { + "src_interval": [ + 15, + 16 + ], + "tgt_interval": [ + 15, + 16 + ], + "src_tokens": [ + "的" + ], + "tgt_tokens": [ + "，" + ] + } + ] + }, + { + "id": 7683, + "category": "哲学", + "discipline": "中国哲学", + "title": "老子“ 贵柔”思想研究", + "source": "“玄览”指心，“涤除”则是借日常生活中洗垢除尘指代将蒙蔽于心之镜上的私心杂念、知识论上的成见破除干净，涤除玄鉴就是“是自己处于一种虚静的状态，直接和‘道’契合一致。”", + "reference": 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"第二，沙夫的人道主义理论以马克思主义的人道主义为基本立场，在对萨特存在主义进行批判和指正的基础上，通过深入解读和分析青年马克思著作中的人学思想，概括出了“人类个体”概念。这是沙夫把“人”的主体内涵表达为具有社会特性的“个体的人”，并把个体的人放到社会关系之中来考察，看到了其生存现状。这引起了沙夫的思考，从而发现斯大林式社会主义社会也存在异化现象。并且对波兰当时存在的政治异化、生态异化、心理异化进行地揭示，也可以说是沙夫人道主义理论中很有创造性的部分。", + "edit": [ + { + "src_interval": [ + 29, + 29 + ], + "tgt_interval": [ + 29, + 30 + ], + "src_tokens": [], + "tgt_tokens": [ + "在" + ] + }, + { + "src_interval": [ + 43, + 44 + ], + "tgt_interval": [ + 44, + 48 + ], + "src_tokens": [ + "下" + ], + "tgt_tokens": [ + "的", + "基", + "础", + "上" + ] + }, + { + "src_interval": [ + 62, + 62 + ], + "tgt_interval": [ + 66, + 67 + ], + "src_tokens": [], + "tgt_tokens": [ + "的" + ] + }, + { + "src_interval": [ + 79, + 80 + ], + "tgt_interval": [ + 84, + 85 + ], + "src_tokens": [ + "，" + ], + "tgt_tokens": [ + "。" + ] + }, + { + "src_interval": [ + 84, + 85 + ], + "tgt_interval": [ + 89, + 89 + ], + "src_tokens": [ + "他" + ], + "tgt_tokens": [] + }, + { + "src_interval": [ + 97, + 98 + ], + "tgt_interval": [ + 101, + 101 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"事实上，“心外无物”这一命题能够存在的根本就在于首先要承认“物”的存在，“心”与“物”在本质上并非同一范畴，“心”是意义论范畴，而“物”本身则是存在论范畴。王阳明的“心外无物”将存在论与意义论打通，并不是通过否认“物”所属的存在论范畴，而是巧妙的用人的意识活动将“物”多样化，从而有了“寂然之物”与“关系之物”的区分。", + "edit": [ + { + "src_interval": [ + 77, + 78 + ], + "tgt_interval": [ + 77, + 78 + ], + "src_tokens": [ + "，" + ], + "tgt_tokens": [ + "。" + ] + } + ] + }, + { + "id": 7806, + "category": "哲学", + "discipline": "马克思主义理论", + "title": "《德意志意识形态》中马克思生产关系思想研究", + "source": "同时，马克思也发现了无产阶级在革命中的中坚力量。", + "reference": "同时，马克思也发现了无产阶级是革命中的中坚力量。", + "edit": [ + { + "src_interval": [ + 14, + 15 + ], + "tgt_interval": [ + 14, + 15 + ], + "src_tokens": [ + "在" + ], + "tgt_tokens": [ + "是" + ] + } + ] + }, + { + "id": 7810, + "category": "哲学", + "discipline": "中国哲学", + "title": "老子“ 贵柔”思想研究", + "source": "’《庄子·天道》篇：‘圣人之心，静乎天地之鉴，万物之镜也。", + "reference": "’《庄子·天道》篇：‘圣人之心，静乎天地之鉴，万物之镜也。", + "edit": [] + }, + { + "id": 7811, + "category": "哲学", + "discipline": "马克思主义基本原理", + "title": "《共产党宣言》中的意识形态思想研究", + "source": "《宣言》中关于资产阶级劳动和无产阶级劳动的不同阐述，“在资产阶级社会里，活的劳动只是增殖已经积累起来的劳动的一种手段。在共产主义社会里，已经积累起来劳动只是扩大、丰富和提高工人的生活的一种手段。", + "reference": "《宣言》中关于资产阶级劳动和无产阶级劳动的不同阐述：“在资产阶级社会里，劳动只是增殖已经积累起来的劳动的一种手段。在共产主义社会里，已经积累起来的劳动只是扩大、丰富和提高工人生活的一种手段。”", + "edit": [ + { + "src_interval": [ + 25, + 26 + ], + "tgt_interval": [ + 25, + 26 + ], + "src_tokens": [ + "，" + ], + "tgt_tokens": [ + "：" + ] + }, + { + "src_interval": [ + 36, + 38 + ], + "tgt_interval": [ + 36, + 36 + ], + "src_tokens": [ + "活", + "的" + ], + "tgt_tokens": [] + }, + { + "src_interval": [ + 74, + 89 + ], + "tgt_interval": [ + 72, + 87 + ], + "src_tokens": [ + "劳", + "动", + "只", + "是", + "扩", + "大", + "、", + "丰", + "富", + "和", + "提", + "高", + "工", + "人", + "的" + ], + "tgt_tokens": [ + "的", + "劳", + "动", + "只", + "是", + "扩", + "大", + "、", + "丰", + "富", + "和", + "提", + "高", + "工", + "人" + ] + }, + { + "src_interval": [ + 97, + 97 + ], + "tgt_interval": [ + 95, + 96 + ], + "src_tokens": [], + "tgt_tokens": [ + "”" + ] + } + ] + }, + { + "id": 7813, + 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"source": "国外的研究大致可以分为以下几个方���：早期的西方马克思主义者主要展开了，对马克思自然概念的本质以及特性的研究和阐释，部分学者强调自然的社会历史性。", + "reference": "国外的研究大体可分为以下几个方面：早期的西方马克思主义者主要进行了对马克思自然概念的本质及特性的研究与阐释，部分学者强调自然的社会历史性。", + "edit": [ + { + "src_interval": [ + 6, + 9 + ], + "tgt_interval": [ + 6, + 8 + ], + "src_tokens": [ + "致", + "可", + "以" + ], + "tgt_tokens": [ + "体", + "可" + ] + }, + { + "src_interval": [ + 31, + 35 + ], + "tgt_interval": [ + 30, + 33 + ], + "src_tokens": [ + "展", + "开", + "了", + "，" + ], + "tgt_tokens": [ + "进", + "行", + "了" + ] + }, + { + "src_interval": [ + 46, + 47 + ], + "tgt_interval": [ + 44, + 44 + ], + "src_tokens": [ + "以" + ], + "tgt_tokens": [] + }, + { + "src_interval": [ + 53, + 54 + ], + "tgt_interval": [ + 50, + 51 + ], + "src_tokens": [ + "和" + ], + "tgt_tokens": [ + "与" + ] + } + ] + }, + { + "id": 7833, + "category": "哲学", + "discipline": "政治学", + "title": "奥克肖特个人主义思想研究", + "source": "苏格拉底直接将古希腊人探究自然现象时采用的理论方法直接用于对人类社会研究，使奥克肖特认为这种将政治哲学的学说化的行为是政治哲学思考的停滞。", + "reference": "苏格拉底将古希腊人探究自然现象时采用的理论方法直接用于对人类社会研究，使奥克肖特认为这种将政治哲学的学说化的行为是政治哲学思考的停滞。", + "edit": [ + { + "src_interval": [ + 4, + 6 + ], + "tgt_interval": [ + 4, + 4 + ], + "src_tokens": [ + "直", + "接" + ], + "tgt_tokens": [] + } + ] + }, + { + "id": 7834, + "category": "哲学", + "discipline": "教育学原理", + "title": "怀特海自由与纪律教育思想研究", + "source": "弗朗茨·里伏特的《怀特海的循环学习理论及其对教育的启示》一文不仅分析了循环学习理论的内涵，还通过实验证实了怀特海的节奏说的正确性，为节奏说提供了实证支撑，还此基础上提出了教育节奏对教学的指导性启示。", + "reference": "弗朗茨·里伏特的《怀特海的循环学习理论及其对教育的启示》一文不仅分析了循环学习理论的内涵，还通过实验证明了怀特海的节奏说的正确性，为节奏说提供了实证支撑，并在此基础上提出了教育节奏对教学的指导性启示。", + "edit": [ + { + "src_interval": [ + 51, + 52 + ], + "tgt_interval": [ + 51, + 52 + ], + "src_tokens": [ + "实" + ], + "tgt_tokens": [ + "明" + ] + }, + { + "src_interval": [ + 77, + 78 + ], + "tgt_interval": [ + 77, + 79 + ], + "src_tokens": [ + "还" + ], + "tgt_tokens": [ + "并", + "在" + ] + } + ] + }, + { + "id": 7836, + "category": "哲学", + "discipline": "政治学", + "title": "奥克肖特个人主义思想研究", + "source": "他认为“道德在无论个人人格何时出现都应予以承认，个性是是十分神圣的，没有人有凌驾于之上的权力去压制它”。", + "reference": "他认为“道德是无论个人人格何时出现都应予以承认，个性是十分神圣的，没有人有凌驾之上的权力去压制它”。", + "edit": [ + { + "src_interval": [ + 6, + 7 + ], + "tgt_interval": [ + 6, + 7 + ], + "src_tokens": [ + "在" + ], + "tgt_tokens": [ + "是" + ] + }, + { + "src_interval": [ + 26, + 27 + ], + "tgt_interval": [ + 26, + 26 + ], + "src_tokens": [ + "是" + ], + "tgt_tokens": [] + }, + { + "src_interval": [ + 40, + 41 + ], + "tgt_interval": [ + 39, + 39 + ], + "src_tokens": [ + "于" + ], + "tgt_tokens": [] + } + ] + }, + { + "id": 7838, + "category": "哲学", + "discipline": "马克思主义哲学", + "title": "“主奴辩证法”思想研究—从黑格尔、马克思到阿多诺", + "source": "也就是说，马克思认为青年黑格尔派没有看到黑格尔的辩证法的本质问题，同时也回应了序言中指出对黑格尔辩证法批判的必要性。", + "reference": "也就是说，马克思认为青年黑格尔派没有看到黑格尔辩证法的本质问题，同时也回应了序言中指出对黑格尔辩证法批判的必要性。", + "edit": [ + { + "src_interval": [ + 23, + 24 + ], + "tgt_interval": [ + 23, + 23 + ], + "src_tokens": [ + "的" + ], + "tgt_tokens": [] + } + ] + }, + { + "id": 7839, + "category": "哲学", + "discipline": "马克思主义哲学", + "title": "马克思“人与自然关系”思想研究——基于《1844 年经济学哲学手稿》", + "source": "在这个理想社会形态中，人彻底的告别了异化，无论是在需要还是感觉层面都无疑是丰富的，人与自然也处在理想的相互关系之中，人真正拥有了作为无机身体的自然。", + "reference": "在这个理想社会形态中，人彻底远离了异化，不论是在需要还是感觉层面都无疑是丰富的，人与自然也处在理想的相互关系之中，人真正拥有了作为无机身体的自然。", + "edit": [ + { + "src_interval": [ + 14, + 17 + ], + "tgt_interval": [ + 14, + 16 + ], + "src_tokens": [ + "的", + "告", + "别" + ], + "tgt_tokens": [ + "远", + "离" + ] + }, + { + "src_interval": [ + 21, + 22 + ], + "tgt_interval": [ + 20, + 21 + ], + "src_tokens": [ + "无" + ], + "tgt_tokens": [ + "不" + ] + } + ] + }, + { + "id": 7840, + "category": "哲学", + "discipline": "马克思主义哲学", + "title": "汉娜·阿伦特政治思想研究", + "source": "另一个则是社会上出现了无思的人，这在艾希曼的身上深刻的体现了出来，对任何事情都不予思考，只是听从于命令，对一件事情没有自主性的判断。", + "reference": "另一个则是社会上出现了无思的人，这在艾希曼的身上深刻地体现了出来，对任何事情都不予思考，只是听从命令，对一件事情没有自主性的判断。", + "edit": [ + { + "src_interval": [ + 26, + 27 + ], + "tgt_interval": [ + 26, + 27 + ], + "src_tokens": [ + "的" + ], + "tgt_tokens": [ + "地" + ] + }, + { + "src_interval": [ + 48, + 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"《1844年经济学哲学手稿》主体性思想研究", + "source": "在马克思的语境中，主体首先是人，但人不是指纯粹孤立的，抽象片面的精神性质的人，“人不仅在意识中那样在精神上使自己二重化，而且能动地、现实地使自己二重化，从而在他所创造的世界中直观自身。”", + "reference": "在马克思的语境中，主体首先是人，不过人并非指那种纯粹孤立、抽象片面的精神性质的人，“人不仅在意识中那样在精神上使自己二重化，而且能动地、现实地使自己二重化，从而在他所创造的世界中直观自身”。", + "edit": [ + { + "src_interval": [ + 16, + 21 + ], + "tgt_interval": [ + 16, + 24 + ], + "src_tokens": [ + "但", + "人", + "不", + "是", + "指" + ], + "tgt_tokens": [ + "不", + "过", + "人", + "并", + "非", + "指", + "那", + "种" + ] + }, + { + "src_interval": [ + 25, + 27 + ], + "tgt_interval": [ + 28, + 29 + ], + "src_tokens": [ + "的", + "，" + ], + "tgt_tokens": [ + "、" + ] + }, + { + "src_interval": [ + 91, + 93 + ], + "tgt_interval": [ + 93, + 95 + ], + "src_tokens": [ + "。", + "”" + ], + "tgt_tokens": [ + "”", + "。" + ] + } + ] + }, + { + "id": 7845, + "category": "哲学", + "discipline": "马克思主义哲学", + "title": "“主奴辩证法”思想研究—从黑格尔、马克思到阿多诺", + "source": "也就是说，在马克思看来，费尔巴哈完成了对黑格尔唯心辩证法的批判创立了真正的唯物主义和实在的科学。", + "reference": "也就是说，在马克思看来，费尔巴哈完成了对黑格尔唯心辩证法的批判，创立了真正的唯物主义和实在的科学。", + "edit": [ + { + "src_interval": [ + 31, + 31 + ], + "tgt_interval": [ + 31, + 32 + ], + "src_tokens": [], + "tgt_tokens": [ + "，" + ] + } + ] + }, + { + "id": 7846, + "category": "哲学", + "discipline": "马克思主义哲学", + "title": "马克思“人与自然关系”思想研究——基于《1844 年经济学哲学手稿》", + "source": "资本家不断的进行财富积累，人们过度追逐利益并以此为最高目标，然而先进的占有自然的方式带来的不是人与自然矛盾的调和，而是人与自然关系的恶化。", + "reference": "资本家不断地进行财富积累，人们过度追逐利益并以此为最高目标，然而先进的占有自然的方式带来的不是人与自然矛盾的调和，而是人与自然关系的恶化。", + "edit": [ + { + "src_interval": [ + 5, + 6 + ], + "tgt_interval": [ + 5, + 6 + ], + "src_tokens": [ + "的" + ], + "tgt_tokens": [ + "地" + ] + } + ] + }, + { + "id": 7848, + "category": "哲学", + "discipline": "中国哲学", + "title": "熊十力仁论思想研究", + "source": "所以可以很明显的看出，熊十力先生的本体论，是一种本心论，而能够成为世界的统一原理、宇宙天地万物本体的，则只有本心，而他的这种本心，其依据便是来自于《大易》：“《易》曰：‘乾知大始’。", + "reference": "所以可以很明显地看出，熊十力先生的本体论是一种本心论，而能够成为世界的统一原理、宇宙天地万物本体的，则只有本心，而他的这种本心，其依据便是来自于《大易》：“《易》曰：‘乾知大始’。", + "edit": [ + { + "src_interval": [ + 7, + 8 + ], + 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"在外部，帝国主义亡我之心不死，西方的意识形态渗透从未停止。在网络上，推崇资本主义制度，鼓吹资本主义美好前途的大有人在，正是由于言论自由让他们可以肆无忌惮地捏造和编排社会事实，用臆想的结论来证明自己的观点，这就导致不明真相的群众信以为真，对资本主义和资本主义制度抱有幻想，向往这些别有用心的网民所描述的美好和虚幻的资本主义生活。", + "edit": [ + { + "src_interval": [ + 28, + 29 + ], + "tgt_interval": [ + 28, + 29 + ], + "src_tokens": [ + "，" + ], + "tgt_tokens": [ + "。" + ] + }, + { + "src_interval": [ + 76, + 77 + ], + "tgt_interval": [ + 76, + 77 + ], + "src_tokens": [ + "的" + ], + "tgt_tokens": [ + "地" + ] + }, + { + "src_interval": [ + 152, + 153 + ], + "tgt_interval": [ + 152, + 153 + ], + "src_tokens": [ + "的" + ], + "tgt_tokens": [ + "和" + ] + } + ] + }, + { + "id": 7859, + "category": "哲学", + "discipline": "马克思主义哲学", + "title": "汉娜·阿伦特政治思想研究", + "source": "在每一个人那里，‘判断’（judgment）所求诸的正是这一‘sensus communis’。", + "reference": "在每个人那里，‘判断’（judgment）所求的正是这个‘sensus communis’。", + "edit": [ + { + "src_interval": [ + 2, + 3 + ], + "tgt_interval": [ + 2, + 2 + ], + "src_tokens": [ + "一" + ], + "tgt_tokens": [] + }, + { + "src_interval": [ + 24, + 25 + 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"因此一些哲学家将尼采的永恒轮回思想与其超人精神、权力意志思想割裂开来阐释是错误的，尼采的永恒轮回思想与权力意志是紧密联系在一起的。", + "edit": [ + { + "src_interval": [ + 23, + 24 + ], + "tgt_interval": [ + 23, + 24 + ], + "src_tokens": [ + "，" + ], + "tgt_tokens": [ + "、" + ] + } + ] + }, + { + "id": 7864, + "category": "哲学", + "discipline": "政治学", + "title": "汉娜·阿伦特的“平庸之恶”思想研究", + "source": "‘中间人’挡住了行动者的目光，让他看不见行为的结果。”", + "reference": "“中间人”挡住了行动者的目光，让他看不见行为的结果。”", + "edit": [ + { + "src_interval": [ + 0, + 1 + ], + "tgt_interval": [ + 0, + 1 + ], + "src_tokens": [ + "‘" + ], + "tgt_tokens": [ + "“" + ] + }, + { + "src_interval": [ + 4, + 5 + ], + "tgt_interval": [ + 4, + 5 + ], + "src_tokens": [ + "’" + ], + "tgt_tokens": [ + "”" + ] + } + ] + }, + { + "id": 7865, + "category": "哲学", + "discipline": "政治学", + "title": "奥克肖特个人主义思想研究", + "source": "国内学界集中研究奥克肖特个人主义的成果匮乏，唯一一篇以奥克肖特个人主义研究为题的学者是陈红英，她在《奥克肖特对个人主义的文本解读》中认为个人道德带有反思的特性，而个人也正是在有意识的追求自我理想，在政治追求方面个人主义道德所要求的政府是“裁决政府”，以维护个人自由为目的。", + "reference": 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"凭借他的存在论思想，并立足于本国传统，为当时虚无主义、文化危机深重的俄罗斯提供了独特的救世良方，他的思想在理论上充溢着哲学思辨，同时又对人的现实命运和生存困境抱有强烈的关怀。", + "edit": [ + { + "src_interval": [ + 0, + 2 + ], + "tgt_interval": [ + 0, + 2 + ], + "src_tokens": [ + "通", + "过" + ], + "tgt_tokens": [ + "凭", + "借" + ] + }, + { + "src_interval": [ + 9, + 11 + ], + "tgt_interval": [ + 9, + 13 + ], + "src_tokens": [ + "并", + "基" + ], + "tgt_tokens": [ + "，", + "并", + "立", + "足" + ] + }, + { + "src_interval": [ + 16, + 17 + ], + "tgt_interval": [ + 18, + 20 + ], + "src_tokens": [ + "给" + ], + "tgt_tokens": [ + "，", + "为" + ] + }, + { + "src_interval": [ + 28, + 29 + ], + "tgt_interval": [ + 31, + 32 + ], + "src_tokens": [ + "严" + ], + "tgt_tokens": [ + "深" + ] + }, + { + "src_interval": [ + 34, + 35 + ], + "tgt_interval": [ + 37, + 40 + ], + "src_tokens": [ + "以" + ], + "tgt_tokens": [ + "提", + "供", + "了" + ] + }, + { + "src_interval": [ + 52, + 53 + ], + "tgt_interval": [ + 57, + 59 + ], + "src_tokens": [ + "满" + ], + "tgt_tokens": [ + "溢", + "着" + ] + }, + { + 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"reference": "实践派的异化理论、人的本质、人道主义等词汇表明与沙夫的理论是相同的，可见沙夫的思想汇集了诸多思想家理论的精髓。", + "edit": [ + { + "src_interval": [ + 20, + 23 + ], + "tgt_interval": [ + 20, + 23 + ], + "src_tokens": [ + "能", + "看", + "出" + ], + "tgt_tokens": [ + "汇", + "表", + "明" + ] + }, + { + "src_interval": [ + 41, + 42 + ], + "tgt_interval": [ + 41, + 41 + ], + "src_tokens": [ + "是" + ], + "tgt_tokens": [] + }, + { + "src_interval": [ + 52, + 53 + ], + "tgt_interval": [ + 51, + 51 + ], + "src_tokens": [ + "中" + ], + "tgt_tokens": [] + } + ] + }, + { + "id": 7970, + "category": "哲学", + "discipline": "马克思主义哲学", + "title": "汉娜·阿伦特政治思想研究", + "source": "在社会领域中人们从事的人类活动是工作，由于工作中的制造者是孤立的，并且制造者只是根据手段——目的模式生产出一个供人们生存于其中的具有持久性的世界因而也是不自由的，但相较于劳动，工作是相对自由的。", + "reference": "在社会领域中，人们所从事的人类活动乃是工作，由于工作中的制造者是孤立的，并且制造者仅仅依据手段——目的模式来生产出一个供人们生存于其中的具有持久性的世界，所以也是不自由的。但与劳动相比，工作却是相对自由的。", + "edit": [ + { + "src_interval": [ + 6, + 6 + ], + "tgt_interval": [ + 6, + 7 + ], + "src_tokens": [], + "tgt_tokens": [ + "，" + ] + }, + { + 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