世界哲学大会论文格式要求

世界哲学大会论文格式要求

科技是支配时代发展的一个有力工具。科技改善了人们的生活，使其更加舒适、便捷和安全，并为创造更大规模价值提供有效的推动力。从手机、互联网、智能家居电器、物联网、人工智能到未来可能创造的任何技术，都在为社会发展提供帮助。

思政专业毕业论文开题报告

开题报告是毕业论文写作过程中不可忽略的常识问题.概括起来开题报告就是对有关论文题目的现有文献进行评论,一般侧重于现有文献的缺点。以下是我为您整理的思政专业毕业论文开题报告，欢迎参考阅读。

一、论文题目

马克思的文化哲学思想及其当代价值

二、专业名称

马克思主义基本原理

三、研究方向

马克思主义哲学

四、研究意义

马克思是一位伟大的哲学巨匠，他不仅创立了辩证唯物主义和历史唯物主义，实现了哲学史上的深刻变革，而且运用辩证唯物主义和历史唯物主义深刻分析和研究文化问题，创立了马克思主义文化哲学。研究马克思的文化哲学思想具有重要的理论意义和实践意义。

列宁明确指出：“没有革命的理论，就没有革命的实践”。

目前，我国人民正在认真贯彻落实党的十七届六中全会精神和党的十八大精神，积极进行文化改革和文化建设。要成功地开展文化改革和文化建设，首先必须加强马克思的文化哲学思想研究。开展马克思的文化哲学思想研究的理论意义在于：

首先，有利于坚持和发展马克思主义文化哲学。马克思主义文化哲学是唯一科学的文化哲学。现代西方文化哲学虽然包含一些合理因素，但总体上，明显缺乏科学合理性。马克思批判地吸收了人类思想史特别是西方传统文化哲学思想史上的一切优秀成果，正确地揭示了文化的本质和规律，创立了无产阶级的文化哲学。研究马克思的文化哲学思想，有助于夯实马克思主义文化哲学的理论基础，把握马克思主义文化哲学的思想实质，并运用它去批判吸收中外文化哲学中的合理成分，坚持和发展马克思主义文化哲学。

其次，有利于推动马克思主义哲学的学科建设。马克思主义哲学博大精深，除了辩证唯物主义和历史唯物主义之外，还包括马克思主义经济哲学、政治哲学、文化哲学、生态哲学等。过去，学术界对马克思主义文化哲学的研究还不够重视、不够深入。因此，深入开展马克思的文化哲学思想研究，有助于拓宽马克思主义哲学的研究范围，推动马克思主义哲学的学科建设。

再次，有利于保证社会主义文化理论发展的正确方向。文化哲学是最高层次的文化理论，它既是对各种具体的文化理论的概括和总结，又反过来指导各种具体文化理论研究。离开了文化哲学的指导，文化理论就会迷失发展方向。马克思主义文化哲学正确揭示了文化的本质和一般规律，为文化理论研究指明了正确的方向。加强马克思的文化哲学思想研究，有助于抵制西方资产阶级文化理论的影响，保证社会主义文化理论发展的正确方向。

五、研究动态

自 20 世纪 20 年代起，西方马克思主义者对马克思主义哲学的研究范式发生了根本性转换，即由经济领域转向了文化领域，实现了马克思主义文化哲学转向。

20 世纪 80 年代以来，文化已成为世界哲学的研究主题。哲学是时代精神的精华。

马克思主义文化哲学转向，是当代世界文化发展潮流的必然产物。和平与发展是当代世界的两大主题，伴随着经济全球化，是文化全球化。随着现代信息技术的快速发展，各国之间的文化交往日趋频繁，各种文化之间发生了激烈的碰撞和冲突，出了诸如矛盾和问题。为了解决这些矛盾和问题，国际哲学界逐步将研究方向转向了文化哲学。在 1983 年召开的第十七届世界哲学大会上，文化哲学成为会议的'主题。这次会议的主题是“哲学、文化和文明”。近三十年来。各国学者对文化哲学包括马克思主义文化哲学进行了广泛的研究，形成了一系列研究成果。

六、研究思路与方法

本文的研究目的是为了澄清国内外学术界关于马克思的哲学中不存在文化哲学思想的模糊认识，在梳理马克思文化哲学思想形成与发展过程的基础上，系统阐释马克思文化哲学思想的基本内容，创建马克思文化哲学思想的解读体系，并探讨马克思文化哲学的当代价值，旨在为当代中国的文化改革和文化建设提供理论依据。

以马克思的经典着作为依据，参考国内外关于马克思文化哲学研究的相关成果，认真梳理马克思文化哲学思想形成与发展的脉络，系统解读马克思文化哲学思想的基本内容，努力构建马克思文化哲学思想的解读体系，并结合我国当前文化改革和文化建设的实践，阐述马克思文化哲学思想的当代价值，为全面贯彻落实党的十七届六中全会和党的十八大精神，推动社会主义文化大发展大繁荣提供学理支撑。

七、论文创新点

1、初步建构了马克思文化哲学思想的解读体系。目前，学术界对马克思文化哲学思想的研究还处在起步阶段，虽然取得了一些研究成果，但总体上还不够系统深入。本文以马克思经典着作为依据，参考了学术界的相关研究成果，经过深入研究和思考，初步建构了马克思文化哲学思想的解读体系，形成了以文化本质论为基础、以文化结构论为中介、以文化规律论为核心，以文化动力论为关键的解读体系。

2、系统梳理了马克思文化哲学思想的形成和发展过程。通过对马克思经典着作的研读，梳理了马克思文化哲学思想形成和发展的脉络。把马克思文化哲学思想的形成和发展过程划分为思想萌芽、初步形成、正式形成和丰富发展等四个阶段。提出了马克思文化哲学思想是对西方传统文化哲学思想的继承与超越的观点。

3、具体阐述了马克思文化哲学思想在当代中国的应用价值。本文坚持理论与实践相结合的基本原则，紧密结合当代中国文化改革与文化建设的伟大实践，阐述了马克思文化哲学的当代价值。论述了马克思文化哲学思想是实现文化自觉的哲学基础，是增强文化自信的理论法宝，是实现文化自强的行动指南。

八、论文提纲

中文摘要

导 论

一、研究意义

二、研究动态

三、研究思路与方法

四、创新之处

第一章 马克思文化哲学思想的形成和发展

第二章 马克思文化哲学思想的主要内容

一、文化本质论

二、文化结构论

三、文化规律论

四、文化动力论

第三章 马克思文化哲学思想的当代价值

一、培养文化自觉的哲学基础

二、增强文化自信的理论法宝

三、实现文化自强的行动指南

结 语

参考文献

附录：

后 记

【答案】D【解析】题干已知条件：张、马、李至少一人参加。Ⅰ提交英文论文且通过评审←获得邀请函。Ⅱ张参加→马参加。Ⅲ李提交了德语论文。由Ⅲ可知李没有提交英文论文，没获得邀请函，没参加。由Ⅱ，如果马没参加，那么张也没参加，三个人都没参加，与题干“至少一人参加”矛盾，所以马一定参加了。张是否参加不确定。所以答案为D。

世界哲学大会论文模板

哲学有两个用处，一个是改造世界，另 一个是改造自己。再进一步说，你能改造了自己，你也就改造了世界。学做人就是改造自己，这就是哲学的意义。

本文是我于2008年在第22届世界哲学大会上提交的一篇关于现象学的论文。中文的，请参考《存在是什么》一书中关于现象学的篇章，P113--116.  核心提示： 现象学把客观事物在人的意识中的显现作为其研究对象。根据这个方法，只有可感觉的客观事物的可感觉到的表面才能在人的意识中形成显现，而不可感觉到的存在以及客观事物内在的部分或者本质存在，是无法被感觉到而在人的意识中显示出来的。因此，现象学根本无法触及到客观事物的内在本质，更无法触及到本体。因此，现象学所谓的否认本体存在，并不是其理论果真能否认本体之存在，而是其理论根本无法触及到本体而已。在这一点上，他们和实证主义哲学的论调是一样的，实证主义哲学的观点就是，凡是科学的方法无法确证的，就是不存在的。 呵呵呵。 因为上述现象学的严重缺陷，导致萨特，海德格尔，撒谬推论出的很多结论都是荒唐的。 The phenomena in the phenomenology, different from the objective phenomena in the scientific study, is in fact refers to the reflection idea of the objective phenomena in the consciousness. In the scientific study, the study object is the objective thing/phenomena, but in the phenomenology, the study object is the reflection of the phenomena in the consciousness, the reflection idea in the consciousness regarded as the essence of the objective object. It ignores the distance between the object and the essence hidden in the object.  It agree the function of the objective object, but , this function is only to give the reflection in the consciousness. This means, the reflection idea the phenomenology could get is only from the natural phenomena or object. If something can not give reflection in the consciousness, then, these things would not be in their study. Such as the rules or truth in the space which not felt by people, are not to be studied by the phenomenology. In this sense, the phenomenology could not get in tough with the essence or the rules or the Onto which regarded as the main study object in the thousands years  philosophy history. This point could be the reason why some person even  deny the Onto or the existence of the ’s feeling from the external objective thing or phenomena is different. So, the reflection in people’s consciousness is different. Then, the understanding about the reflection could be also different. This is the reason why there are various kinds of answer or idea in the phenomenology. Moreover, the way to get the answer or theory in the phenomenology is a big problem. Mostly, people get the answer or idea only by their subjective understanding or thinking, but not by some solid theory foundation or confirmed logical basis. It seams that people are only interested to produce some kind idea or answer regardless of the question such as why or how come. Also, there is no test for their answer, or they do not want to do any test with human’s knowledge or history or practical world situation. But, in philosophy, the basic way is the logic. Any deduction must go with the logical way, but not subjective interest or passion. Of course, this is not to say that any answer in the philosophy must be fully correct, but the thinking way must be correct, or to comply with the logic at least. However, the thinking way in the phenomenology is too much subjective, without or with little solid logical basis, with the answer or idea mostly unable to stand for the test. As we see in 20th century, there were various kinds of theory in the phenomenology, but none of them could be regarded as the “truth” or the confirmed human’s knowledge. At the same time, philosophy looks more confused ,in a mess. Of course , at the very beginning of the phenomenology , the purpose was acceptable. At that time, the specific object in the nature gradually were studied very well by the science, philosophy seems lost many study object. Then, the philosophers began looking for the study object for philosophy. Some eyed on the logic such as Russell, some took some kind logical relation such as Wittgenstein, and some focused on the field of consciousness such as Hussel. These philosophers thought the logic or relation or the consciousness would not occupied by the science. For Hussel, another point was about the issue of the cognition. He attempted to find the way to resolve the problem between the object and the subject, the internal and external , the material and the mind etc. This view angle was right. In fact, this is the old problem and the main study object in the whole philosophy history. Kant and Hegel and other main philosophers all mainly made their contribution in this field. Of course, after hegel, this was still the problem. It was clear that phenomenology wanted to combine the external and the internal, the subject and the object. And it was also clear that the way in the phenomenology is not correct as we explained in above. The phenomenology do not like the test, but any theory must be tested. Here, I tried to test the phenomenology with the phenomenology history and human’s history, in order to found out the main mistake in the phenomenology. The precondition for the reflection of the phenomena is the consciousness, and the precondition for the consciousness is the people’s existing. Martin Heidegger noted this well. He developed the phenomenology from Husserl’s consciousness to people’s existing. Husserl ever thought Heidegger’s study not the phenomenology, but in fact, Heidegger’s was .Husserl’s is mainly from the angle of cognition, Heidegger brought the ontological basis for Husserl’s consciousness reflection, this ontological basis is the people’s existing. As per Heidegger, the reflection was not only in the consciousness, but regarded as  the existence. By this sense, a people’s living appearance is just this people’s essence. This is to say that the essence for people is different, different person has different essence. Here ,we come to a point, in Phenomenology, the essence for the human is not the same . But , as per the common value and the meaning of the essence in the philosophy, it is really ridiculous to say that the essence for the human is not the same. It is very easy to disprove thus answer. If the essence of the people is not the same, then, why all the people in the world are with the same biological type and same structure and physiological function? Then, what and how can we distinguish the human with other animal? As per his theory, Heidegger’s understanding about human history is also incredible and ridiculous. He said only the great affairs happened would establish the human’s history, the art, thinking, the truth almost did nothing for human’s history although they looked very attractive. Following this kind theory, some body would think to distinguish the people. If to say the essence of the people different, then which kind essence the people in different area has? Hitler did so. Together with the racialism ,Hitler produced the thought that only the Germany people is gifted with the best essence. Heidegger ignored the common value, the law and the truth, only believed in the great event made by people, Hitler did so, he destroyed all the law, the common value, the civilization, the moral, with the only purpose to make great affairs with war to produce the history as per his interest. Here, we could see Heidegger’s theory could give support to the racialism and fascist, which brought disaster in world war two. Of course, human’s history already proved that any great affairs should be criticized finally by the way or standard from human’s common value, the law, the moral. Hitler‘s “great affairs” were confirmed as the disaster in human’s history, and Hitler as one of the worst criminals in human’s history. Then, shall we criticize Heidegger’s phenomenology theory? Were they guilty or not ? Sartre continued. He said the result of the movement in the consciousness could not be confirmed .He ever made an example. When we see an apple, but in our consciousness, the reflection is not certainly to be about that apple, probably about pear or orange or other. Yeah, for this point, I agree. Of course, the movement in the consciousness is not fully controlled by our logical thinking, seems in free condition. Sartre just said these uncertain movement and flexibility in the consciousness is the freedom, the freedom of people! The consciousness is before the action, and the movement in the consciousness is selected by the freedom of the consciousness, so , Sartre said it is the free selection of the consciousness to decide a person’s essence , not the action as Heidegger’s theory. Sartre said a person’s action or living is the result of his freedom selection. But, here, I want to ask, can we regard the freedom of the consciousness as the real freedom of the people? Is a person’s real living condition selected by this person’s freedom of his consciousness? Slave’s consciousness is also of free, then, can we say the slave’s real living condition is also free? Can we say the slave’s miserable condition is selected by the slave themselves? Not of course. The freedom the human ever struggled for is not the freedom in the consciousness, but the pre-requisite term for the living and happiness. A person’s real action and living condition is firstly decided by the living demand and the body’s freedom, not by the consciousness freedom. As per Sartre’s freedom theory, he then also ignored the law ,the common value, the truth. On this point, he was same with Heidegger, although their phenomenology theory is clearly different. Sartre ever did so in his personal life. He rejected the marriage law, Simone de Beauvior was his wife, but not under the marriage law. He thought to reject the marriage law could show his free selection, show the law or common value rules are of no use. Here, I want to ask, since you Sartre reject the law or the rule, then, why did you still want a wife like other men? Here, we could see the limitation of the phenomenology, it can not go deep inside the essence, can not get in touch with the root basic reason of the phenomena. About 40year before, “Cultural Revolution “happened in China, lasted 10 years. Millions people were put into jail without any guilty, millions were tortured to death. That was absolutely antihuman, anti civilization, anti the common value, but, Sartre ever supported that as per his theory. Of course, He could not be put in jail , as he was not in China. Heidegger’s phenomenology theory ever supported the fascist, Sartre’s ever supported the cultural revolution. Why? The reason was clear now, for all them four rejected the common value, the human’s civilization law. This mistake is resulted from the wrong study way of the phenomenology. After Satre, phenomenology still continued, with many kinds name such as structuralism and post-structuralism. Some kind relation between some kind phenomena were regarded as their study object, widely involved various fields such as action, economy, political, language, spirit, or even culture, sex, etc. All were shallow describe or subjective explain with various kinds of consciousness movement. Latter, postmodernism came. It was not satisfied with the study result from its father, but its basic way was in fact nothing new, also regardless of the law, the truth. What more ridiculous was to try to explain the whole world or the common essence of the space with some kind special study result in some special fields. Now, there are other phenomena in philosophy, it is to mix the philosophy with other kind subject knowledge, with its name as “xxxx philosophy”, such as language philosophy, science philosophy, political philosophy, social philosophy, life philosophy, mind philosophy, moral philosophy, art philosophy, history philosophy, economy philosophy, law philosophy, literature philosophy, education philosophy, women philosophy. Etc, It seems every kind subject could be mixed with philosophy. What a mess situation for philosophy. It seems philosophy can not stand if without these special study field, It seems philosophy is not an independent study subject, it seems no place for philosophy to live independently. Obviously, philosophy is in chaos. Now, we could see clearly the reason is because the philosophy continued the wrong way of the phenomenology. Regardless of the common law, the common value, the fundamental truth, ignoring the root basis behind the object or phenomena, thinking in the way not comply with the logic, producing various kinds of idea by various kinds of consciousness, with the theory disobey human’s common value and law, going far and far away from this practical world and human’s civilization. Human’s history in 20th already could prove phenomenology’s mistake , the deduction and demonstration in my this paper also could prove phenomenology’s wrong. So, now, it is high time to rethink the way of phenomenology, to criticize the phenomenology, to stop the wrong phenomenology study way. Let us target the correct study object for philosophy, go back to the correct way of philosophy, then, we could expect philosophy will go on well, help people better get to know the human world, resolve the practical problems in the world.

兰台世界论文格式要求

一、论文格式字体要求1、论文标题：小一号黑体加粗居中。2、论文目录：使用二号黑体加粗居中，目录的章节条目使用五号宋体。3、论文摘要和参考文献：摘要正文使用小二号黑体加粗居中，正文中的章、结束语、致谢也一样。4、论文封面内容和关键词：都使用四号宋体居中。5、论文正文内容和摘要内容：都使用小四号宋体，不需要加粗。6、字体和间距：正文字体使用小四号宋体，字间距设置为标准字间距，行间距设置为倍。二、写论文注意事项1、论文题目文字准确：论文题目可以准确的表达论文所写内容，不能过于笼统，题目和文章不相干。题目简练：题目的字数不宜过复杂，用词需要精选明确。令人醒目：能使读者一目了然，大概了解文章内容。有新颖性：独特又新颖的标题，可以立刻吸引读者兴趣。2、作者姓名和单位：一为了表明文责自负，二是保留作者的劳动成果，三是便于读者与作者的联系；注明作者所在单位也是为了便于读者与作者的联系。3、摘要： 论文摘要需反映以下内容，文字必须简炼，内容也需充分概括。4、关键词：是标示文献关建主题内容，一篇论文一般选取3~8个词作为关键词。5、引言：引言不宜过长，内容不能过于分散，措词要精炼。6、正文：部分内容充实，论据要充分可靠，论证有力，主题要明确。

论文格式1.论文格式——题目：题目应当简明、具体、确切地反映出本文的特定内容，一般不宜超过20字，如果题目语意未尽，用副题补充说明。2.论文格式——作者：署名的作者只限于那些选定研究课题和制订研究方案、直接参加全部或主要研究工作、做出主要贡献，并了解论文报告的全部内容，能对全部内容负责解答的人。其他参加工作的人员，可列入附注或致谢部分。3.论文格式——摘要：摘要应具有独立性和自含性，有数据结论，是一篇完整的短文。摘要一般200-300字.摘要中不用图、表、化学结构式、非公知公用的符号和术语。4.论文格式——正文：论文中的图、表、附注、参考文献、公式等一律采用阿拉伯数字编码，其标注形式应便于互相区别，如图1，图2-1；表2，表3-2；附注：1)；文献[4]；式(5)，式(3-5)等.具体要求如下；论文格式——图：曲线图的纵.横坐标必须标注量、标准规定符号、单位(无量纲可以省略)，坐标上采用的缩略词或符号必须与正文中一致。论文格式——表：表应有表题，表内附注序号标注于右上角，如“XXX1）”（读者注意：前面“”引号中的实际排版表示方式应该是“1）”在“XXX”的右上角），不用“＊”号作附注序码，表内数据，空白代表未测，“一”代表无此项或未发现，"0"代表实测结果确为零。论文格式——数学、物理和化学式：一律用“.”表示小数点符号，大于999的整数和多于三位的小数，一律用半个阿拉伯数字符的小间隔分开，不用千位擞“，”，小于1的数应将0列于小数点之前。例如94,652应写成94 652；.319,325应写成 325。应特别注意区分拉丁文、希腊文、俄文、罗马数字和阿拉伯数字；标明字符的正体、斜体、黑体及大小写、上下角，以免混同。4.论文格式——计量单位：论文中使用的各种量、单位和符号，必须遵循国家标准GB3100-82， GB3101-82，GB3102/1-13-82等的规定.单位名称和符号的书写方式，一律采用国际通用符号。没有相应符号的非物理量单位可使用中文(如“件”、“台”、“人”等)，它们可以与其他单位的符号构成组合单位(如“件每秒”的符号为“件/S”)。参考文献格式参考文献的格式：论文参考文献的写法应按下列次序——著者/题名/出版事项，即著录书的著者的姓和名的首字母(中国人的名不缩写)，出版年，句点，书名，句点，出版地点，出版者，特定页码。即著录论文的著者的姓和名的首字母(中国人写全姓名)，出版年，句点，论文题目，句点，期刊名缩写，卷(期):页(每卷编连续页码的期刊不写期)。多著者的参考文献标注，在著录文献的著者时，如著者为三人以内，全部著录，如为四人以上，只著录至第三著者，加“et al.，著者最后的两人之间，少加“&”、“和”等类似的连接词。希望对你有帮助

论文字体格式要求，1.论文(含开题报告和文献翻译)用A4纸单面打印，页面设置：左边距、右边距、下边距均为厘米;上边距为厘米。页眉、页脚均为2厘米。论文(含任务书)及附件装订成一册，一式两份。2.页眉从正文开始。页眉左端顶格为论文标题，论文标题用宋体五号字。若为开题报告或文献翻译则在标题后面加上“/开题报告或/文献翻译”。右端右对齐为页码，用五号阿拉伯数字。3.正文(含开题报告和文献翻译)用宋体小四号，应当达到15000个字左右。非汉字均用Times New Roman体。字间距设置为“标准”，段落设置为“单倍行距”，所有段落开头均缩进2个字。数学公式用斜体，按章节编号，如第2章第3个公式为(2-3)，并与段落右边线对齐。4.每一章另起一页，章节采用三级标题，用阿拉伯数字连续编号，(例：1，，)。章名为一级标题，位于一页的首行居中，用黑体小二号，段前距为0磅，与紧接其后的文字或二级标题间距为12磅。二级标题用宋体四号，左对齐，断前距12磅，段后距0磅。三级标题用黑体小四号，左对齐，段前距12磅，段后距0磅。5.图表要有名称，表名位于表的正上方，用宋体小五号粗体。图名位于图的正下方，用宋体小五号粗体;图表按章节编号。例如：表为第2章第7个图表;图3-1为第3章第1个图。图表不要跨页。凡引用的图表，需在图表名后用相应的中括号〔 〕加以标注，(如：〔1〕)。这里的标注号应与参考文献的序号为同一个号。6.封面及任务书等由学生到(校图书馆一楼)装订处购买，封面不得复印。并在装订处装订论文。7.除封面外，第一页是任务书，任务书下达时间是：按申请写作时间。

世界哲学投稿

文学之类的出版社。

你快毕业了并且已经发表两篇论文，为什么还提出这样的问题？1、发表关于西方哲学论文的主渠道是期刊编辑部、期刊有《世界哲学》、《哲学研究》、《哲学动态》等等；2、也可以把论文压缩投稿《中国社会科学报》（京）、《社会科学报》（沪）；直接向杂志社投稿，现在有很多靠版面费赚钱的杂志。找中介机构需要支付高昂的中介费，不值得。

2001年起，《世界哲学》与20余家国外哲学刊物建立起了稳定的学术联系，同时也在国内构建起高水平的国内著译者网络。刊物在翻译国外哲学期刊的同时，也刊载国内学者的著作稿。刊物还越来越多地刊发国外学者的首发稿。如今，国外哲学期刊翻译、国外学者首发稿、国内学者著作稿已成为《世界哲学》期刊的三大支柱。2009年7月，《世界哲学》与德国歌德学院和德国文化中心合作，共同推出了“德国哲学专号”。它标志着刊物与国外相关机构的学术合作迈上了一个新的台阶。除出版纸质的《世界哲学》期刊外，《世界哲学》一直探讨利用网络作为杂志的辅助和补充。经过几年试办网页之后，《世界哲学》于2008年10月正式开通了世界哲学网。 《世界哲学》的几代编者秉承“刊物是天下公器”的理想，不搞钱文交易和权文交易，始终以弘扬学术为宗旨。刊物有英语、德语和法语编辑七人，外聘网络编辑一人，此外还有一个联系密切的专家团队。在改革期刊的同时，《世界哲学》还自觉承担起促进国内外高端学术交流的使命，从而形成了“《世界哲学》年度论坛”。其中最有影响的论坛活动包括：“2001年《世界哲学》论坛”接待和访谈了德国思想家哈贝马斯（随后编辑出版《哈贝马斯在华讲演集》）；“2004年《世界哲学》论坛”主持接待了美国哲学家罗蒂在中国的为期三个多星期的访问；“2006年《世界哲学》论坛”参与了联合国教科文组织举办的“世界哲学日”活动；“2007年《世界哲学》论坛”参与接待了意大利思想家艾柯；“2009年《世界哲学》论坛”接待和访谈了美国新批判理论的代表人物南希·弗雷泽。如今，“《世界哲学》年度论坛”已成为刊物的一大品牌。

世界哲学杂志

很厉害。《世界哲学》是专门介绍外国哲学以及中外哲学交流的刊物，内容丰富，可读性强，拥有最权威的专家团队，目前设有当代哲学地图、谈学论译、名家访谈等等。《世界哲学》原名《哲学译丛》，创刊于l956年，是国内历史最悠久的外国哲学刊物。