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111.
DANIEL STAR 《希帕蒂亚:女权主义哲学杂志》2002,17(1):77-106
Chenyang Li argues, in an article originally published in Hypatia, that the ethics of care and Confucian ethics constitute similar approaches to ethics. The present paper takes issue with this claim. It is more accurate to view Confucian ethics as a kind of virtue ethics, rather than as a kind of care ethics. In the process of criticizing Li's claim, the distinctiveness of care ethics is defended, against attempts to assimilate it to virtue ethics. 相似文献
112.
DANIEL WILSON 《美学与艺术评论杂志》2018,76(1):33-44
Dominic McIver Lopes and Yuriko Saito claim that the Japanese tea ceremony, or chadō, is a non‐Western art form. Stephen Davies also defends that claim. In this article, I utilize the tea ceremony as a test case for pancultural definitions of art that claim to be inclusive of non‐Western cultures without relying on Western ethnocentrism to justify their status as artworks. I argue that Davies's (2015) hybrid definition is not justified in assuming a homogenous art tradition and/or a unified conception of artistic practices in a non‐Western culture. Moreover, the cladistic structure of his definition fails to accommodate the spontaneous instantiation of new art traditions. Additionally, Jerrold Levinson's Intentional‐Historical definition cannot satisfactorily accommodate chadō. First, the nonart origins that were formative for the regard that is required for appreciation of the tea ceremony mean that the relational interpretation of the definition fails. Second, Rikyū’s tea ceremony does not count as art incidentally, as it is not a form of mimesis nor does the Japanese wabi aesthetic that is central to chadō have a precursor in known Western art. Third, if chadō does satisfy Levinson's extended theory, it comes at the cost of embracing Western ethnocentrism. 相似文献
113.
DANIEL SILVERMINTZ 《Metaphilosophy》2009,40(5):689-701
Abstract: This article presents a strategy for introducing Presocratic thought to students in a manner that is both engaging and relevant. The first section addresses students' reactions to the claim that the Presocratics were the first philosophers. The second section considers how the fragmentary state of Presocratic thought does not hinder its comprehension. The third section proposes a classroom exercise for testing the scientific merits of each of the Presocratic theories. The final section proposes the use of a mock trial as a means of applying the materialist approach introduced by the Presocratics to contemporary debates about free will and determinism. 相似文献
114.
This study looks at the effects of education level on job performance in 2 ways. First, it provides a meta-analysis on the relationships between education level and 9 dimensions of job behaviors representing task, citizenship, and counterproductive performance. Results here show that, in addition to positively influencing core task performance, education level is also positively related to creativity and citizenship behaviors and negatively related to on-the-job substance use and absenteeism. Second, we investigate the moderating effects of sample and research design characteristics on the relationships between education and job performance. Significant results were found for gender, race, job level, and job complexity. The article concludes with implications for future research and the management of an increasingly educated workforce. 相似文献
115.
116.
DANIEL GROLL 《Journal of applied philosophy》2011,28(2):188-202
Is it permissible for a doctor or nurse to knowingly administer a placebo in a clinical setting? There is certainly something suspicious about it: placebos are typically said to be ‘sham’ treatments, with no ‘active’ properties and so giving a placebo is usually thought to involve tricking or deceiving the patient who expects a genuine treatment. Nonetheless, some physicians have recently suggested that placebo treatments are sometimes the best way to help their patients and can be administered in an honest way. These physicians conclude that placebo treatments are a perfectly acceptable, and ethically unproblematic, mode of treatment. While I grant the common idea that placebos are deceptive is correct, I argue that widespread misunderstandings concerning why this is so has led proponents of placebo treatments to respond to the charge of deception in a way that misses the mark entirely. My goal in this paper, then, is to develop a precise conception of what makes something a placebo, which in turn will clarify the central charge concerning the ethics of placebo treatment, viz. that it is deceptive. 相似文献
117.
DANIEL M. WEINSTOCK 《Journal of applied philosophy》1996,13(1):87-100
ABSTRACT Recent writings by philosophers such as David Miller and Yael Tamir have undertaken to provide nationalism with a normative foundation, a task which has been all but ignored by post-War English-language political philosophy. I identify and criticise three lines of argument which have been deployed in their writings. First, it is argued by Miller that the universalism and abstraction of rationalist moral theories have made them suspicious of 'particularisms' such as nationalism, but that they stem from a faulty metaethics. Against this I argue that abstraction and universality need not be grounded in a universalist metaethics, but can be derived pragmatically from the ethical needs of multicultural societies. Second, it is argued that liberal policies such as taxation and material redistribution, restrictions on immigration, as well as liberal concepts such as political obligation, presuppose the validity of the nationalist point of view. Against this I hold that nationalism never provides the strongest moral grounds for these policies and concepts, and that, in the specific case of distributive justice, it can even undermine them. And third, I examine the argument that the historical excesses of which nationalists have been guilty are actually the product of a narrow, 'ethnic'nationalism, in contrast to which we can articulate a categorically distinct, open, 'civic'nationalism, which would be broadly compatible with liberal political morality. I argue that the concept of civic nationalism is unstable, and that under fairly plausible and widespread empirical conditions, it either collapses back into a form of ethnic nationalism, or else becomes devoid of any recognisably nationalist content. 相似文献
118.
This article reports on a program that researched the interplay between personnel managers and employee stigmatization. 相似文献
119.
DANIEL BARBER 《Modern Theology》2007,23(1):63-89
John Howard Yoder's work, while appreciated in many respects, is not generally read in a philosophical register. This essay attempts to alter this situation by proposing a relation between his theology and a philosophy of particularity. The project articulates a logic of Jesus that is independent from and antagonistic towards the Powers. This logic is resolutely secular, revolutionary, and creative. I contend that Jesus' “equality with God” amounts to a radical affirmation of history and temporality. Yoder's work is presented as a zone of interference, a particular vantage from which a simultaneous practice of philosophy and theology becomes possible. 相似文献
120.