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##正##4月10日,《宗教事务条例》(以下简称条例)实施5周年座谈会在北京人民大会堂新疆厅举行。中共中央政治局委员、国务院副总理回良玉,全国政协副主席、中央统战部部长杜 相似文献
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##正##3月18日,广东省民宗委在广州举行宗教界"建设和谐宗教,服务广州亚运"系列活动动员大会。全省21个地级市与顺德区民族宗教部门负责人,全省性宗教团体负责人、宗教界代 相似文献
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##正##最近一个多月来,被媒体热议的"少林寺上市"事件再次把少林寺和释永信方丈推到了舆论的风口浪尖。尽管经过少林寺方面的一再澄清,整个事件逐渐被公众戏称为少林寺 相似文献
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宗教事务条例(以下正文简称条例)的颁布实施,极大地改变了我国管理宗教事务的方式,开启了我国宗教工作新的历史阶段。5年来,各级政府宗教工作部门广泛宣传条例, 相似文献
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新修订《宗教事务条例》(下文简称新修订《条例》)的公布,是贯彻全面依法治国方略、顺应宗教工作新形势的必然要求。浙江是全国宗教工作重点省份之一,学习好、宣传好、贯彻好新修订《条例》,积极探索依法管理宗教事务,努力谱写新时代中国特色社会主义宗教工作浙江新篇章,任重而道远。 相似文献
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There is an old but powerful argument for the claim that exhaustive divine foreknowledge is incompatible with the freedom to do otherwise. A crucial ingredient in this argument is the principle of the “Fixity of the Past” (FP). A seemingly new response to this argument has emerged, the so-called “dependence response,” which involves, among other things, abandoning FP for an alternative principle, the principle of the “Fixity of the Independent” (FI). This paper presents three arguments for the claim that FI ought to be preferred to FP.
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Two types of matching designs, static and dynamic, are differentiated. While all matching designs are logically the same in terms of the probability model which determines chance level of performance, an attempt is made to demonstrate that there is an interaction between the tactics, strategies, and actual knowledge ofS and the type of design used which will, in turn, lead to different results even whenS's knowledge is held constant. It is suggested that analogous situations may exist within the framework of the traditional psychometric model.The work reported in this paper was supported by a National Science Foundation Undergraduate Research Participation Grant (NSF-G15797) to the senior author. The authors are indebted to Joel E. Greene for his advice and criticism. 相似文献
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《Canadian journal of philosophy》2012,42(3):303-321
If practical reasoning deserves its name, its form must be different from that of ordinary (theoretical) reasoning. A few have thought that the conclusion of practical reasoning is an action, rather than a mental state. I argue here that if the conclusion is an action, then so too is one of the premises. You might reason your way from doing one thing to doing another: from browsing journal abstracts to reading a particular journal article. I motivate this by sympathetically re-examining Hume's claim that a conclusion about what ought to be done follows only from an argument one of whose premises is likewise about what ought to be done. 相似文献
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