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881.
Andrew William Howat 《Philosophical Studies》2011,156(2):155-172
This paper explores a distinction between two types of response-dependence (RD) account (shallow vs. deep). This distinction
is inherent in much of the existing literature, however it is neither widely nor well understood, and has never been drawn
explicitly. The distinction is often taken to be a metaphysical, or ‘realism-relevant’ one—i.e. deep RD accounts entail qualified
realism (or perhaps anti-realism), while shallow RD accounts are metaphysically neutral. I argue that the distinction is not
reliably realism-relevant. I formulate a weaker version of the distinction that may help prevent some common and understandable
confusion about RD biconditionals and their relationship to realism. The weaker distinction rests on the different roles assigned
to RD biconditionals by the two types of account. 相似文献
882.
Ilhan Inan 《Philosophical Studies》2011,154(2):279-283
I argue that Millianism has the very odd consequence that there are simple direct questions that Millians can grasp, but they
cannot answer them in the positive or the negative, or in some other way, nor could they say that they do not know the answer. 相似文献
883.
Casey O’Callaghan 《Philosophical Studies》2011,153(1):143-160
Recent work on non-visual modalities aims to translate, extend, revise, or unify claims about perception beyond vision. This
paper presents central lessons drawn from attention to hearing, sounds, and multimodality. It focuses on auditory awareness
and its objects, and it advances more general lessons for perceptual theorizing that emerge from thinking about sounds and
audition. The paper argues that sounds and audition no better support the privacy of perception’s objects than does vision;
that perceptual objects are more diverse than an exclusively visual perspective suggests; and that multimodality is rampant.
In doing so, it presents an account according to which audition affords awareness as of not just sounds, but also environmental
happenings beyond sounds. 相似文献
884.
Ruth Weintraub 《Philosophical Studies》2011,152(2):181-188
An impossibility result pertaining to the aggregation of individual judgements is thought by many to have significant implications
for political theory, social epistemology and metaphysics. When members of a group hold a rational set of judgments on some
interconnected questions, the theorem shows, it isn’t always (logically) possible for them to aggregate their judgements into
a collective one in conformity with seemingly very plausible constraints. I reject one of the constraints which engender the
dilemma. The analogy with the lottery paradox, I argue, shows that rational belief needn’t be consistent. So the alleged implications
of the dilemma are dispelled. 相似文献
885.
886.
Victor Kumar 《Philosophical Studies》2011,152(1):135-154
Intellectualist theories attempt to assimilate know how to propositional knowledge and, in so doing, fail to properly explain
the close relation know how bears to action. I develop here an anti-intellectualist theory that is warranted, I argue, because
it best accounts for the difference between know how and mere “armchair knowledge.” Know how is a mental state characterized
by a certain world-to-mind direction of fit (though it is non-motivational) and attendant functional role. It is essential
of know how, but not propositional knowledge, that it makes possible performance errors and has the functional role of guiding
action. The theory is attractive, in part, because it allows for propositional, non-propositional and perhaps even non-representational
varieties of know how. 相似文献
887.
Tomasz Szkudlarek 《Studies in Philosophy and Education》2011,30(2):113-125
In this text I concentrate on semiotic aspects of the theory of political identity in the work of Ernesto Laclau, and especially
on the connection between metaphors, metonymies, catachreses and synecdoches. Those tropes are of ontological status, and
therefore they are of key importance in understanding the discursive “production” of identity in political and educational
practices. I use the conceptions of both Laclau and Eco to elucidate the operation of this structure, and illustrate it with
an example of the emergence of the “Solidarność” movement in Poland, expanding its analysis provided by Laclau. I focus on
the moment when one of particular demands assumes the representation of totality, which, in Laclau, is left to “circumstantial”
determination. This moment inspires several questions and needs to be given special attention if Laclau’s theory is to be
used in theory of education. It is so because theory of education cannot remain on the level of the ontological (which is
the core of Laclau’s achievement), but has to theorize “non-ontological” dimensions as well, that is the ontic (i.e. “content”
of education), the deontic (duty, obligation, and the normative in general), as well as what I call the deontological—the very relation between “what there is” and “what there is not” (including that which should be) as the locus of education. 相似文献
888.
Mary Healy 《Studies in Philosophy and Education》2011,30(3):229-240
This paper seeks to examine the plausibility of the concept of ‘Civic Friendship’ as a philosophical model for a conceptualisation
of ‘belonging’. Such a concept, would hold enormous interest for educators in enabling the identification of particular virtues,
attitudes and values that would need to be taught and nurtured to enable the civic relationship to be passed on from generation
to generation. I consider both of the standard arguments for civic friendship: that it can be understood within the Aristotelian
typology as either a form of utility friendship or as a form of virtue friendship. I argue that civic friendship may not be
the most appropriate model and that attempts to resolve the problems through looking on it as a political metaphor leave it
unable to fulfil the function for which it was originally designed in Ancient Greece. Finally, I emphasize the need to carefully
consider which particular metaphors we choose for civic relationships and how we subsequently use them. 相似文献
889.
Matthew Joel Sharpe 《Sophia》2011,50(4):577-592
What follows is a work of critical reconstruction of Camus' thought. It aims to answer to the wish Camus expressed in his
later notebooks, that he at least be read closely. Specifically, I hope to do three things. In Part I, we will show how Camus'
famous philosophy of the absurd represents a systematic scepticism whose closest philosophical predecessor is Descartes' method
of doubt, and whose consequence, as in Descartes, is the discovery of a single, orienting certainty, on the basis of which
Camus would proceed to pass beyond the 'nihilism' that conservative critics continued to level against him (MS 34). Part II
will unfold the central tenets of Camus' mature thought of rebellion, and show how Camus' central political claims follow
from his para-Cartesian claim to have found an irreducible or 'invincible' basis for a post-metaphysical ethics, consistent
with the most thoroughgoing epistemic scepticism. Part III then undertakes to show that the neoclassical rhetoric and positioning
Camus claimed for his postwar thought—as a thought of moderation or mesure, and a renewed Greek or Mediterranean naturalism—is
more than a stylistic pretension. It represents, so I argue, a singular amalgam of modern and philosophical classical motifs
which makes Camus' voice nearly unique in twentieth century ideas, and all the more worth reconsidering today. So let us proceed. 相似文献
890.
Takahiro Seki 《Studia Logica》2011,97(2):199-231
The admissibility of Ackermann’s rule γ is one of the most important problems in relevant logic. While the γ-admissibility of normal modal logics based on the relevant logic R has been previously discussed, the case for weaker relevant modal logics has not yet been considered. The method of normal
models has often been used to prove the γ-admissibility. This paper discusses which relevant modal logics admit γ from the viewpoint of the method of normal models. 相似文献