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41.
by MATTHEW J. KISNER 《Pacific Philosophical Quarterly》2010,91(1):97-117
While Spinoza claims that our good is both what increases our essential power and what helps us to satisfy our desires, he admits that people desire things that do not increase their power. This paper addresses this problem by arguing that Spinoza conceives of desires as expressions of our conatus , so that satisfying our desires necessarily increases our power and vice versa. This reading holds, in opposition to recent work, that Spinoza upholds a desire-satisfaction theory of the good, though an unusual one, since our good is only determined by desires arising from our conatus , in other words, active desires. 相似文献
42.
MATTHEW LEWIS SUTTON 《International Journal of Systematic Theology》2008,10(4):416-430
Abstract: This article argues that Maurice de la Taille's theology of created actuation by uncreated Act constructively develops Karl Rahner's Christology. The first part gives an account of de la Taille's theology of created actuation by uncreated Act through an examination of the three supernatural communications of the hypostatic union, beatific vision and sanctifying grace. The second part dialogically integrates the insights of de la Taille's theology with Rahner's Christology. The article demonstrates that de la Taille's theology could develop Rahner's Christology. This conclusion raises the question of the value of scholasticism as a method of theology. 相似文献
43.
MATTHEW R. LEE 《Journal for the scientific study of religion》2006,45(3):309-324
Research on the relationship between religion and crime has typically focused on individual religiosity and delinquency, or moral communities and crime at the macro level. This study extends prior research by delineating the sociological implications of a strong religious institutional base, and investigating the ties between the religious institutional base and violent crime across rural communities. Multivariate regression analysis of Uniform Crime Report data on violent crime, Census of Churches and Church membership data, and U.S. Census data circa 2000 reveal that rural violent crime rates on average are consistently lower where there are more churches per capita. This relationship holds net of the overall adherence rates, the presence of civically engaged religious adherents, and the presence of conservative Protestant adherents. Moreover, regional variations are evident, with the South and the Midwest—two highly religious regions of the country—sustaining most of the observed institutional effects. 相似文献
44.
MATTHEW STROHL 《美学与艺术评论杂志》2019,77(2):157-167
Recent discussions of culinary authenticity have focused on the problematic sociopolitical implications of Euro‐Americans seeking authenticity in food perceived as ethnic. This article seeks to rehabilitate the concept of culinary authenticity. First, the author relates the issue of culinary authenticity to other philosophical debates concerning authenticity, arguing that the concept of authenticity is value‐neutral. Second, a general theory of culinary authenticity making use of the theoretical apparatus of Kendall Walton's “Categories of Art” is developed and defended against objections. Third, a variety of reasons that authenticity is valued are discussed, with an emphasis on aesthetic reasons. Ultimately, the author acknowledges that some ways of valuing culinary authenticity are objectionable but argues that this should not lead us to abandon our interest in authenticity altogether. 相似文献
45.
MATTHEW J. KENNEDY 《Philosophy and phenomenological research》2007,75(2):298-325
I defend a view of the structure of visual property-awareness by considering the phenomenon of perceptual constancy. I argue that visual property-awareness is a three-place relation between a subject, a property, and a manner of presentation. Manners of presentation mediate our visual awareness of properties without being objects of visual awareness themselves. I provide criteria of identity for manners of presentation, and I argue that our ignorance of their intrinsic nature does not compromise the viability of a theory that employs them. In closing, I argue that the proposed manners of presentation are consistent with key direct-realist claims about the structure of visual awareness. 相似文献
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MATTHEW POWELL 《Heythrop Journal》2012,53(1):61-70
I have vigorously absorbed the negative element of the age in which I live, an age that is, of course, very close to me, which I have no right ever to fight against, but as it were a right to represent. The slight amount of the positive, and also of the extreme negative, which capsizes into the positive, are something in which I have had no hereditary share. I have not been guided into life by the hand of Christianity – admittedly now slack and failing – as Kierkegaard was, and have not caught the hem of the Jewish prayer shawl – now flying away from us – as the Zionists have. I am an end or a beginning. 1 相似文献
49.
MATTHEW ETHERINGTON 《Journal of Research on Christian Education》2013,22(2):189-210
In recent years, a growing demand by educators, governments, and the community for the teaching of values in public schools has led to the implementation of values education. As acknowledged by the 2010 Living Skills Values Education Program, values education is an essential part of schooling. In the public school system, there have been attempts to construct and implement a values-based curriculum that reflects a naturalistic or social morality. Despite prudential credibility to values education, no naturalistic theory has within it a sufficient moral obligation with which to persuade humans from their natural self-interest. As it stands, values education as taught in schools has a grounding problem—it cannot point to a sufficient basis for validation. Values education is too individualistic, relativistic, and ultimately subversive of a serious moral commitment. This article argues that a sufficient case can be made for the explicit teaching of values but only on a theistic foundation. The discussion concludes that ultimately the most defensible grounding for values education is in the narrative given to humans by a transcendent being (in the Christian tradition, God). 相似文献
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