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461.
Johan de Jong 《International Journal of Philosophical Studies》2020,28(3):390-410
ABSTRACT One of Heidegger’s enduring concerns was to develop an original meditation on the meaning of (the presence of) the present. Integral to this attempt is his critique of the understanding of the being of beings in terms of the objectivity of the object. In this paper, I trace Heidegger’s analyses of objectivity, through which Heidegger consistently establishes objectivity as non-primordial and derivative. In order to do this, however, Heidegger had to identify a specific, narrow (spatio-temporalized) conception of objectivity (in terms of Gegenstehenlassen and Vorstellen) as the hallmark of modern philosophy. I show that it is unclear whether that conception is a justified result or rather an unjustified presupposition of his approach. I then suggest what meanings of objectivity might be lost after Heidegger, by pointing to several aspects of Hegel’s notion of objectivity that are incompatible with Heidegger’s account, to wit: the lack of ‘subject-object’-terminology in his definitions of objectivity; the special language of ‘forms of’ objectivity; Hegel’s critique of representation; his notion of Gegenstand as a content with a categorical form, and, finally, that Aristotle’s notion of hypokeimenon might provide a clue as to how Hegel’s notion of object can be understood. 相似文献
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C Baeken P Van Schuerbeek R De Raedt MA Vanderhasselt J De Mey A Bossuyt R Luypaert 《Brain and cognition》2012,80(2):230-236
The amygdalae are key players in the processing of a variety of emotional stimuli. Especially aversive visual stimuli have been reported to attract attention and activate the amygdalae. However, as it has been argued that passively viewing withdrawal-related images could attenuate instead of activate amygdalae neuronal responses, its role under passive viewing conditions remains unclear. Furthermore, because individual sensitivity to stress reactions has been shown to modulate amygdalae processing, the aim of the current event-related fMRI study was to investigate whether individual differences in stress proneness could influence amygdala responses while passively viewing withdrawal and approach-related visual images. We presented 14 healthy female subjects with a random sequence of images of happy 'healthy' baby faces (approach-related) and baby faces disfigured by severe dermatological conditions (withdrawal-related). No instructions were given other than to watch the images attentively. We integrated individual perceived stress (PSS) scores in our analysis. The processing of withdrawal-related pictures resulted in less left amygdala activity in females scoring higher on perceived stress. Our findings suggest that stress-sensitive healthy females are less able to fully attend to withdrawal-related visual material and in essence avoid exposure to such images in an effort to reduce strong psychophysiological responses. Although the relatively small number of participants limits drawing firm conclusions, we suggest that in passive viewing emotional brain imaging paradigms, individual information on stress proneness should be included in the interpretation of amygdala neuronal processes. 相似文献
466.
One of the principles on how to act under moral uncertainty, My Favourite Theory, says roughly that a morally conscientious agent chooses an option that is permitted by the most credible moral theory. In defence of this principle, we argue that it prescribes consistent choices over time, without relying on intertheoretic comparisons of value, while its main rivals are either plagued by moral analogues of money pumps or in need of a method for making non‐arbitrary intertheoretic comparisons. We rebut the arguments that have been levelled against My Favourite Theory and offer some arguments against intertheoretic comparisons of value. 相似文献
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The argument from design stands as one of the most intuitively compelling arguments for the existence of a divine Creator. Yet, for many scientists and philosophers, Hume's critique and Darwin's theory of natural selection have definitely undermined the idea that we can draw any analogy from design in artifacts to design in nature. Here, we examine empirical studies from developmental and experimental psychology to investigate the cognitive basis of the design argument. From this it becomes clear that humans spontaneously discern purpose in nature. When constructed theologically and philosophically correctly, the design argument is not presented as conclusive evidence for God's existence but rather as an abductive, probabilistic argument. We examine the cognitive basis of probabilistic judgments in relationship to natural theology. Placing emphasis on how people assess improbable events, we clarify the intuitive appeal of Paley's watch analogy. We conclude that the reason why some scientists find the design argument compelling and others do not lies not in any intrinsic differences in assessing design in nature but rather in the prior probability they place on complexity being produced by chance events or by a Creator. This difference provides atheists and theists with a rational basis for disagreement. 相似文献
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