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991.
We argue that Paul Ricoeur’s work on narrative and alienation provides a largely untapped, though potentially fruitful way
of re-thinking the question of political agency within the context of globalization. We argue that the political agency of
many around the world has been placed in an exceedingly fragile position due to the rapid pace of globalization, the movement
of multi-national corporations from their previous national headquarters, etc. We use Ricoeur’s work to argue that the alienation
of globalization is not something that can be simply overcome either in a unified world-state or a retreat to protectionist
nationalism, because institutional mediation—and consequently alienation—is in some sense constitutive of all politics: the
world of political representation operates by its own set of rules, which are at least partially disconnected from the represented
world. Using the work of Mouffe, a radical democratic theorist, we then flesh out an ideal of agonistic citizenship (which
recognizes both the need for and the inevitability of discursive struggle in politics) in a number of overlapping communities
of interest, rather than tying political participation solely to the sovereign government of my state. The state will remain
important, but because globalization has disenfranchised so many from their participation in “local” modes of self-governance
(tied to the state in which they live), we have a responsibility to re-envision what political participation means outside
the traditional context of the state. Rather than merely citizens of a particular state, we need to begin thinking of ourselves
politically—and then acting—as “citizens” of Green Peace, Human Rights Watch, Doctors Without Borders, or whatever other supra-local
concrete universals or communities of interest to which we belong, investing the time and energy there that we might previously
have invested solely in our state’s government. (By implication, we must also ensure that these organizations work in transparent
democratic ways themselves.) We believe that by re-plotting our narratives of political engagement in this way, we can positively
respond to the alienation created by globalization, while avoiding both the extremes of “McWorld” (hyperglobalism) and “Jihad”
(complete skepticism towards, or war against globalization) that Benjamin Barber and David Held have recently described.
相似文献
John F. Whitmire Jr.Email: |
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Peter K. Walhout 《Zygon》2009,44(4):757-776
The various aesthetic phenomena found repeatedly in the scientific enterprise stem from the role of God as artist. If the Creator is an artist, how and why natural scientists study the divine art work can be understood using theological aesthetics and the philosophy of art. The aesthetic phenomena considered here are as follows. First, science reveals beauty and the sublime in natural phenomena. Second, science discovers beauty and the sublime in the theories that are developed to explain natural phenomena. Third, the search for beauty often guides scientists in their work. Fourth, where beauty is perceived, feelings of the sublime often also follow upon further contemplation. This linkage of beauty in science with truth and the sublime runs counter to most aesthetic theory since Kant. Scholarship in theological aesthetics has recently argued that the modern and postmodern elevation of the sublime over beauty is merely a preference that reveals a bias against transcendence—against God. If doing and understanding science can show this sundering of the sublime from the beautiful to be in error, science also gives evidence of transcendence. 相似文献
996.
Daniel D. Hutto 《New Ideas in Psychology》2009,27(2):197-212
To the extent that psychologists are concerned to do more than collect raw data for possible interpretation, they cannot avoid interrogating the philosophical assumptions which inform their work. This paper argues that there is a vital need for conceptual clarification of many of the central topics studied by today's sciences of the mind. Yet, rather than offering a comprehensive survey of these, this paper focuses on one illustrative, high profile case: the way in which our everyday understanding of reasons for action has been wrongly categorized in terms of ‘theory of mind’ abilities. Focusing on this example I show how it is possible to elucidate topics in the philosophy of psychology by relinquishing certain powerful explanatory temptations and by attending more closely to our everyday practices and activities. 相似文献
997.
张再林 《Frontiers of Philosophy in China》2009,4(3):343-359
Unlike traditional Western philosophy, which places no special emphasis on the importance of family structure, traditional
Chinese philosophy represented by Confucianism is a set of theories that give family a primary position. With family as the
foundation, a complete framework of “human body → two genders → family and clan” is formed. Therefore, family in Chinese philosophy
is existent, gender-interactive and diachronic. It should also be noted that family also plays a fundamental role in Chinese
theories on cosmology, religion, and many other subjects. In other words, Chinese culture as a whole is imprinted with reflections
on family. Nowadays, as the value of family becomes less prominent, re-examining ancient Chinese philosophy will undoubtedly
bear theoretical significance. Meanwhile, traditional Chinese philosophy can also offer an ideological framework for the re-construction
of family values in the contemporary world.
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Translated by Zhang Shaoqian from Zhexue yanjiu 哲学研究 (Philosophical Researches), 2008, (1): 56–63 相似文献
998.
西方现代心理治疗的体系与方法逐渐暴露出一些问题,西方传统文化中的机械唯物论和二元对立的逻辑是其误区所在。怀特海的有机哲学思想在一定意义上为缓解或消除这些问题提供了哲学的指导,而蕴涵在中国传统文化中的心理诊疗思想为西方乃至世界心理治疗的发展能够提供有益的启示和补充。 相似文献
999.
Xiaomei Yang 《Dao》2009,8(2):173-188
No one denies the importance of applying knowledge to actions. But claiming identity (unity) of knowledge and action is quite
another thing. There seem to be two problems with the claim: (1) the identity claim implies that the sole cause for one to
fail to act on what one judges to be right is ignorance, but it is obviously false that the sole cause of failure in moral
actions is ignorance. (2) The identity statement implies non-separation of knowledge and action. But knowledge does not necessarily
lead to action. However, the identity of knowledge and action is what a famous Ming Confucian scholar, Wang Yang-ming, proposed and the concept became the central doctrine of his teaching. Though there are several major interpretations
of Wang’s doctrine in contemporary literature, it is not clear to me how they deal with the above mentioned difficulties.
In this article, I will discuss these interpretations of the doctrine and propose a new interpretation. My purpose is to give
an interpretation of Wang’s doctrine that has the capacity of dealing with these challenges to the doctrine and also captures
the essence of his teaching. 相似文献
1000.
以中医古籍的信息特征为切入点,分析中医古籍,认为书名未标明书的内容是其外部特征,一书含有多科内容是其内容特征;探源中医古籍信息利用障碍认为基础学科认识不清,临床各科分化不足,基础与临床界限不清是其主因;对本体论的限制,认识论的规范,方法论的约束进行了哲学思考。 相似文献