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261.
262.
263.
Patricia Snell Herzog 《Review of religious research》2011,53(2):227-246
Religious congregations are hypothesized to be a community organization affected by contextual inequalities. Survey and interview
data are analyzed to investigate the type and prevalence of youth programming in a geographic area. Rather than drawing a
sample of religious congregations in the area, the telephone survey was conducted with every congregation located in the three
contiguous cities. Coupled with the high response rate (98.9%), this allows for a unique analysis of a total population of
congregations in the specified area. In-person interviews were also conducted with religious youth ministers sampled from
the broader population of congregations. U.S. Census (American Factfinder, 2000) data on the areas in which the congregations were located was linked to survey and interview data. Results demonstrate contextual
effects in religious youth programming, net of denomination, congregation size, and budget. The availability and type of youth
programming in different locations relates to the inequalities embedded in these contexts. This study indicates that social
disorganization theories apply to religious organizations not in inequalities of the number of congregations located in any
particular area but in inequalities in the level of youth programming density available within those congregations. 相似文献
264.
Roderick P. McDonald 《Psychometrika》2011,76(4):511-536
A distinction is proposed between measures and predictors of latent variables. The discussion addresses the consequences of
the distinction for the true-score model, the linear factor model, Structural Equation Models, longitudinal and multilevel
models, and item-response models. A distribution-free treatment of calibration and error-of-measurement is given, and the
contrasting properties of measures and predictors are examined. 相似文献
265.
Donald Keefer 《Sophia》2011,50(2):303-311
Robert Solomon criticized the philosophy of death for abstracting from human reality to treat our mortality as a collection
of metaphysical puzzles. Nowhere is death less abstract than in our response to the death of our loved ones. The public face
of our response is the memorial service and the eulogies that move us. Our experience of a eulogy can be as cathartic as Aristotle
theorized as part of great tragedy. However, treating the oration as a work of art seems inappropriate; seeking to understand
our engagement in aesthetic terms disrespectful to the grieving. This paper attempts to resolve this paradox by exploring
analogies between the structures of eulogies and those of tragedy, and showing that, rather than traditional aesthetics' "promise
of happiness," our engagement is concerned with the "promise of meaning." Psychological research on the nature of empathy
theorizes that humans are hard-wired to feel the experiences of others and this is undoubtedly at work in our emotional responses
to literature and eulogies. Drawing on the work of Dacher Keltner, the paper argues that the key to the aesthetics of eulogies
and literature lies in their power to invoke our "awe" in response to their words. 相似文献
266.
Igboin Ohihon Benson 《Sophia》2011,50(1):159-173
The notion of human rights is highly controversial and contested in modern scholarship. However, human rights have been defined
as ‘the rational basis… for a justified demand.’ What constitutes demand should be understood as that which is different from
favor or privilege but one's due, free from racial, religious, gender, political inclinations. But since rights are basic
due to the fact that they are necessary for the enjoyment of something else, we are poised to examine it from the pre-figurative,
configurative and post-figurative stages of development in Africa. This enterprise anchors on the belief in cosmotheandrisation
of human rights in Africa: cosmos ‘earth’, theos ‘God’ and anthropos ‘human’. These three levels of horizontal and vertical
relationship guarantee the respect for human rights in traditional Africa. Through this approach, this enterprise shows that
the positive approach to human rights is majorly declarative without corresponding pragmatic manifestation. 相似文献
267.
Matthew Carey Jordan 《Sophia》2011,50(1):39-55
In this paper, I argue that theists are extremely well-situated with respect to developing metaethical accounts that qualify
as ‘robust’ versions of moral realism. In the first part of the essay, a number of metaethical desiderata are identified.
In the second part, theistic strategies for accommodating those desiderata are explained and defended. The upshot is that,
contrary to the received philosophical wisdom, there are good theoretical reasons for theistic philosophers to seek to develop
metaethical accounts that ground moral facts in facts about God. 相似文献
268.
Jochen Apel 《Synthese》2011,182(1):23-38
In this paper I offer an appraisal of James Bogen and James Woodward’s distinction between data and phenomena which pursues
two objectives. First, I aim to clarify the notion of a scientific phenomenon. Such a clarification is required because despite
its intuitive plausibility it is not exactly clear how Bogen and Woodward’s distinction has to be understood. I reject one
common interpretation of the distinction, endorsed for example by James McAllister and Bruce Glymour, which identifies phenomena
with patterns in data sets. Furthermore, I point out that other interpretations of Bogen and Woodward’s distinction do not
specify the relationship between phenomena and theories in a satisfying manner. In order to avoid this problem I propose a
contextual understanding of scientific phenomena according to which phenomena are states of affairs which play specific roles
in scientific practice and to which we adopt a special epistemic attitude. Second, I evaluate the epistemological significance
of Bogen and Woodward’s distinction with respect to the debate between scientific realists and constructive empiricists. Contrary
to what Bogen and Woodward claim, I argue that the distinction does not provide a convincing argument against constructive
empiricism. 相似文献
269.
Benjamin C. Jantzen 《Synthese》2011,181(3):433-450
In a naïve realist approach to reading an ontology off the models of a physical theory, the invariance of a given theory under permutations of its property-bearing objects entails the existence of distinct possible worlds from amongst which the theory cannot choose. A brand of Ontic Structural Realism (OSR) attempts to avoid this consequence by denying that objects possess primitive identity, and thus worlds with property values permuted amongst those objects are really one and the same world. Assuming that any successful ontology of objects is able to describe a universe containing a determinate number of them, I argue that no version of OSR which both retains objects and understands ‘structure’ in terms of relations can be successful. This follows from the fact that no set of relational facts is sufficient to fix the cardinality of the collection of objects implied by those facts. More broadly, I offer reasons to believe that no version of OSR is compatible with the existence of objects, no matter how ontologically derivative they are taken to be. Any such account would have to attribute a definite cardinality to a collection of objects while denying that those objects are possessed of a primitive identity. With no compelling reason to abandon the classical conception of cardinality, such an attribution is incoherent. 相似文献
270.
James F. Woodward 《Synthese》2011,182(1):165-179
This paper provides a restatement and defense of the data/ phenomena distinction introduced by Jim Bogen and me several decades
ago (e.g., Bogen and Woodward, The Philosophical Review, 303–352, 1988). Additional motivation for the distinction is introduced,
ideas surrounding the distinction are clarified, and an attempt is made to respond to several criticisms. 相似文献