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111.
CHRISTOPHER FREIMAN 《Pacific Philosophical Quarterly》2012,93(2):158-174
Formal guarantees of political equality are compatible with inequalities in the value of political liberties, as individuals may convert their socioeconomic advantages into political advantages. Perhaps the predominant strategy for limiting substantive political inequalities recommends limiting inequalities in the means of acquiring political power for private gain – most notably, economic means. I express a worry that measures instituted to restrict economic inequalities may do more to frustrate the cause of political equality than to further it. I argue that attempts to decrease individuals' means to capture political power will systematically increase their motives to capture political power. 相似文献
112.
James et al. (2005) reported an estimate of criterion-related validity (corrected only for dichotomization of criteria) of r = .44 across 11 conditional reasoning test of aggression (CRT-Aggression) validity studies. This meta-analysis incorporated a total sample size more than twice that of James et al. Our comparable validity estimate for CRT-Aggression scales predicting counterproductive work behaviors was r = .16. Validity for the current, commercially marketed test version (CRT-A) was lower (r = .10). These validity estimates increased somewhat (into the .24–.26 range) if studies using dichotomous criteria with low base rates were excluded from the meta-analysis. CRT-Aggression scales were correlated r = .14 with measures of job performance. As we differed with James et al. in some of our coding decisions, we reran all analyses using James et al.'s coding decisions and arrived at extremely similar results. 相似文献
113.
114.
CHRISTOPHER WINCH 《Journal of applied philosophy》1988,5(2):211-224
ABSTRACT The attack on bidialectal approaches to the teaching of writing mounted by John Honey in The Language Trap is examined and critically discussed. It is argued that Honey confuses the issues of the social and the cognitive adequacy of a particular variety of language. In particular, his critique of bidialectalism, in so far as it is based on a version of verbal deficit theory and/or cognitive relativism, is misconceived. There are valid criticisms to be made of the bidialectal approach, but they centre on the social rather than the cognitive adequacy of different varieties of language. When the critique is formulated in this way, it is more enlightening and less misleading. 相似文献
115.
The current study outlined the timing of romantic attachment formation and its implications for relationship stability. People came to prefer their romantic partners for proximity and as a safe haven roughly 4 months after commitment; it took over 2 years to prefer them as their primary secure base. More anxiously attached people preferred their partner for proximity earlier than less anxiously attached people; more avoidantly attached people reported less preference for their romantic partner for all attachment components at the time of initial commitment compared to less avoidantly attached people. Those who more quickly represented their romantic partner as a secure base were less likely to subsequently break up; accordingly, normative attachment development may be prognostic for relationship stability. 相似文献
116.
CHRISTOPHER ARROYO 《Metaphilosophy》2011,42(4):353-359
Abstract: This essay examines two interpretations of Kant's argument for the formula of humanity. Christine M. Korsgaard defends a constructivist reading of Kant's argument, maintaining that humans must view themselves as having absolute value because their power for rational choice confers value on their ends. Allen Wood, however, defends a realist interpretation of Kant's argument, maintaining that humans actually are absolutely valuable and that their choices do not confer value but rather reflect their understanding of how the objects of their choices fulfill their needs and wants and contribute to their flourishing. Though Korsgaard's reading is more consistent with Kant's prioritizing of the right over the good, this essay raises a metaethical question regarding her constructivist position, namely, “What is meant by her claim that rational choice ‘confers’ value on objects?” In developing this question, it presents a realist account of goodness that is taken from Peter Geach's “Good and Evil.” 相似文献
117.
CHRISTOPHER TONER 《Metaphilosophy》2011,42(4):520-546
Abstract: In The Evolution of Morality, Richard Joyce argues there is good reason to think that the “moral sense” is a biological adaptation, and that this provides a genealogy of the moral sense that has a debunking effect, driving us to the conclusion that “our moral beliefs are products of a process that is entirely independent of their truth, … we have no grounds one way or the other for maintaining these beliefs.” I argue that Joyce's skeptical conclusion is not warranted. Even if the moral sense is a biological adaptation, developed moralities (such as Aristotelian eudaimonism) can “co‐opt” it into new roles so that the moral judgments it makes possible can come to transcend the evolutionary process that is “entirely independent of their truth.” While evolutionary theory can shed much light on our shared human nature, moral theories must still be vindicated, or debunked, by moral arguments. 相似文献
118.
CHRISTOPHER A. SINK RICHARD CLEVELAND JULIAN STERN 《Journal of Research on Christian Education》2013,22(1):35-63
This article makes the case that Christian school counselors should be more directly engaged in student spiritual formation. To accomplish this aim, the historical context for the discussion is first explored, followed by a review of contemporary medical and psychological research associating a positive spirituality with healthy functioning across a variety of developmental domains. The argument is then situated within developmental theory and systems thinking as well as the Christian theological—philosophical writings of John Macmurray. Recommendations for improving Christian school counseling practice as they relate to student spiritual formation are included. 相似文献
119.
As citizens of the most technologically advanced and economically developed country in the world, nearly all Americans stalwartly maintain their faith in God, much more so than residents of other postindustrial countries ( Norris and Ingelhart 2004 ). But what is the content and meaning of this belief? Perhaps belief in God has become so pervasive in contemporary American culture that it reflects little about believers' deeper religious thoughts, identities, and actions. We find the opposite to be true. Outside the confines of seminaries, competing beliefs about who God is and what God wants have a clear and important connection to everyday religious life in the United States. Subtle distinctions in American images of God powerfully predict religious diversity as measured by belief in the truth of a single religious faith, religious devotion, and attitudes about the compatibility of secular and religious spheres. More specifically, we discern that American religious conservatism, in all its forms, can be aptly characterized by the belief that God is highly engaged in the world and particularly judgmental of human behavior. 相似文献
120.
CHRISTOPHER G. ELLISON MARC A. MUSICK REA K. HENDERSON 《Journal for the scientific study of religion》2008,47(2):291-309
Although a long tradition of theoretical and sociohistorical analysis has suggested that religious practices and values help African Americans in coping with the distressing sequelae of racism and discrimination, few studies have examined this issue with systematic, quantitative, empirical data. Our work contributes to the literature by: (a) outlining a series of arguments regarding the potential significance of multiple aspects of religious involvement—attendance at services, church-based social support, and religious guidance in daily life—in dealing with harmful psychosocial effects of recent experiences of discrimination; and (b) testing hypotheses derived from two alternative models of the racism-religion-distress relationship using longitudinal data from a nationwide survey. Results indicate that both religious guidance and religious attendance moderate the effects of racism on psychological distress, while congregational support has a direct (but not interactive) effect on distress, thereby partly offsetting (but not buffering) the negative effects of discrimination. 相似文献