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951.
Lydia Patton 《Synthese》2012,184(3):235-246
I examine the role of inference from experiment in theory building. What are the options open to the scientific community when faced with an experimental result that appears to be in conflict with accepted theory? I distinguish, in Laudan’s (1977), Nickels’s (1981), and Franklin’s (1993) sense, between the context of pursuit and the context of justification of a scientific theory. Making this distinction allows for a productive middle position between epistemic realism and constructivism. The decision to pursue a new or a revised theory in response to the new evidence may not be fully rationally determined. Nonetheless, it is possible to distinguish the question of whether there is reason to pursue a theory from the question of whether that theory, once it has been pursued over time, solves a problem of interest to science. I argue that, in this context, there is a solid way to distinguish between the contexts of pursuit and of justification, on the basis of a theory’s evidential support and problem-solving ability. 相似文献
952.
Mark A. Bedau 《Synthese》2012,185(1):73-88
This paper describes and defends the view that minimal chemical life essentially involves the chemical integration of three
chemical functionalities: containment, metabolism, and program (Rasmussen et al. in Protocells: bridging nonliving and living
matter, 2009a). This view is illustrated and explained with the help of CMP and Rasmussen diagrams (Rasmussen et al. In: Rasmussen et al.
(eds.) in Protocells: bridging nonliving and living matter, 71–100, 2009b), both of which represent the key chemical functional dependencies among containment, metabolism, and program. The CMP model
of minimal chemical life gains some support from the broad view of life as open-ended evolution, which I have defended elsewhere
(Bedau in The philosophy of artificial life, 1996; Bedau in Artificial Life, 4:125–140, 1998). Further support comes from the natural way the CMP model resolves the puzzle about whether life is a matter of degree. 相似文献
953.
David Slutsky 《Synthese》2012,184(3):261-286
Many people argue that history makes a special difference to the subjects of biology and psychology, and that history does
not make this special difference to other parts of the world. This paper will show that historical properties make no more
or less of a difference to biology or psychology than to chemistry, physics, or other sciences. Although historical properties
indeed make a certain kind of difference to biology and psychology, this paper will show that historical properties make the
same kind of difference to geology, sociology, astronomy, and other sciences. Similarly, many people argue that nonhistorical
properties make a special difference to the nonbiological and the nonpsychological world. This paper will show that nonhistorical
properties make the same difference to all things in the world when it comes to their causal behavior and that historical
properties make the same difference to all things in the world when it comes to their distributions. Although history is special,
it is special in the same way to all parts of the world. 相似文献
954.
John Turri 《Synthese》2012,184(3):247-259
Is knowledge justified true belief? Most philosophers believe that the answer is clearly ‘no’, as demonstrated by Gettier cases. But Gettier cases don’t obviously refute the traditional view that knowledge is justified true belief (JTB). There are ways of resisting Gettier cases, at least one of which is partly successful. Nevertheless, when properly understood, Gettier cases point to a flaw in JTB, though it takes some work to appreciate just what it is. The nature of the flaw helps us better understand the nature of knowledge and epistemic justification. I propose a crucial improvement to the traditional view, relying on an intuitive and independently plausible metaphysical distinction pertaining to the manifestation of intellectual powers, which supplements the traditional components of justification, truth and belief. 相似文献
955.
Jeanne Peijnenburg 《Synthese》2012,184(1):101-107
Tom Stoneham put forward an argument purporting to show that coherentists are, under certain conditions, committed to the
conjunction fallacy. Stoneham considers this argument a reductio ad absurdum of any coherence theory of justification. I argue that Stoneham neglects the distinction between degrees of confirmation
and degrees of probability. Once the distinction is in place, it becomes clear that no conjunction fallacy has been committed. 相似文献
956.
957.
‘Pupil voice’ is a movement within state education in England that is associated with democracy, change, participation and
the raising of educational standards. While receiving much attention from educators and policy makers, less attention has
been paid to the theory behind the concept of pupil voice. An obvious point of theoretical departure is the work of Jürgen
Habermas, who over a number of decades has endeavoured to develop a theory of democracy that places strong significance on
language, communication and discourse. This paper is an attempt to gauge the usefulness of Habermas’ approach to understanding
the theory of pupil voice, in particular how his theory of universal pragmatics lends itself to a ‘philosophy of between’,
a philosophy that finds echoes in the conflicted nature of schooling that ‘pupil voice’ is supposed to rectify to some extent.
The paper also explores the drawbacks of a Habermasian approach, in particular his overreliance on rationality as a way of
understanding communication. Lacan’s concept of the objet petit a is introduced as an alternative way of understanding pupil
voice. 相似文献
958.
Sven Dupré 《Synthese》2012,185(3):501-525
This paper argues that Kepler considered his work in optics as part of natural philosophy and that, consequently, he aimed
at change within natural philosophy. Back-to-back with John Schuster’s claim that Descartes’ optics should be considered as
a natural philosophical appropriation of innovative results in the tradition of practical and mixed mathematics the central
claim of my paper is that Kepler’s theory of optical imagery, developed in his Paralipomena ad Vitellionem (1604), was the result of a move similar to Descartes’ by Kepler. My argument consists of three parts. First, Kepler borrowed
a geometrical model and experiment of optical imagery from the mélange of mixed and practical mathematics provided in the
works of the sixteenth-century mathematicians Ettore Ausonio and Giovanni Battista Della Porta. Second, Kepler criticized
the Aristotelian theory of light and he developed his own alternative metaphysics. Third, Kepler used his natural philosophical
assumptions about the nature of light to re-interpret the model of image formation taken from Della Porta’s work. Taken together,
I portray Kepler’s theory of optical imagery as a natural philosophical appropriation of an innovative model of image formation
developed in a sixteenth-century practical and mixed mathematical tradition which was not interested in questioning philosophical
assumptions on the nature of light. 相似文献
959.
Philosophers often talk about the things we say, or believe, or think, or mean. The things are often called ??propositions??. A proposition is what one believes, or thinks, or means when one believes, thinks, or means something. Talk about propositions is ubiquitous when philosophers turn their gaze to language, meaning and thought. But what are propositions? Is there a single class of things that serve as the objects of belief, the bearers of truth, and the meanings of utterances? How do our utterances express propositions? Under what conditions do two speakers say the same thing, and what (if anything) does this tell us about the nature of propositions? There is no consensus on these questions??or even on whether propositions should be treated as things at all. During the second Propositions and Same-Saying workshop, which took place on July 19?C21 2010?at the University of Sydney, philosophers debated these (and related) questions. The workshop covered topics in the philosophy of language, perception, and metaphysics. The present volume contains revised and expanded versions of the papers presented at the workshop. 相似文献
960.
Michel Bitbol 《Synthese》2012,185(2):233-255
Emergence is interpreted in a non-dualist framework of thought. No metaphysical distinction between the higher and basic levels
of organization is supposed, but only a duality of modes of access. Moreover, these modes of access are not construed as mere
ways of revealing intrinsic patterns of organization: They are supposed to be constitutive of them, in Kant’s sense. The emergent levels of organization, and the inter-level causations as well, are therefore neither
illusory nor ontologically real: They are objective in the sense of transcendental epistemology. This neo-Kantian approach defuses several paradoxes associated with the concept
of downward causation, and enables one to make good sense of it independently of any prejudice about the existence (or inexistence)
of a hierarchy of levels of being. 相似文献