全文获取类型
收费全文 | 20506篇 |
免费 | 21篇 |
出版年
2024年 | 2篇 |
2023年 | 4篇 |
2022年 | 4篇 |
2021年 | 5篇 |
2020年 | 3篇 |
2019年 | 5篇 |
2018年 | 3493篇 |
2017年 | 2822篇 |
2016年 | 2253篇 |
2015年 | 192篇 |
2014年 | 76篇 |
2013年 | 81篇 |
2012年 | 568篇 |
2011年 | 2382篇 |
2010年 | 2519篇 |
2009年 | 1476篇 |
2008年 | 1705篇 |
2007年 | 2175篇 |
2006年 | 26篇 |
2005年 | 214篇 |
2004年 | 162篇 |
2003年 | 110篇 |
2002年 | 69篇 |
2001年 | 30篇 |
2000年 | 52篇 |
1999年 | 17篇 |
1998年 | 22篇 |
1997年 | 17篇 |
1996年 | 9篇 |
1995年 | 2篇 |
1994年 | 1篇 |
1992年 | 5篇 |
1991年 | 4篇 |
1990年 | 8篇 |
1988年 | 4篇 |
1987年 | 1篇 |
1986年 | 1篇 |
1985年 | 1篇 |
1984年 | 2篇 |
1982年 | 1篇 |
1979年 | 1篇 |
1976年 | 1篇 |
1969年 | 1篇 |
1959年 | 1篇 |
排序方式: 共有10000条查询结果,搜索用时 15 毫秒
291.
Arvid Båve 《Journal of Philosophical Logic》2011,40(1):103-111
I here argue that Ted Sider's indeterminacy argument against vagueness in quantifiers fails. Sider claims that vagueness entails
precisifications, but holds that precisifications of quantifiers cannot be coherently described: they will either deliver
the wrong logical form to quantified sentences, or involve a presupposition that contradicts the claim that the quantifier
is vague. Assuming (as does Sider) that the “connectedness” of objects can be precisely defined, I present a counter-example
to Sider's contention, consisting of a partial, implicit definition of the existential quantifier that in effect sets a given
degree of connectedness among the putative parts of an object as a condition upon there being something (in the sense in question)
with those parts. I then argue that such an implicit definition, taken together with an “auxiliary logic” (e.g., introduction
and elimination rules), proves to function as a precisification in just the same way as paradigmatic precisifications of,
e.g., “red”. I also argue that with a quantifier that is stipulated as maximally tolerant as to what mereological sums there
are, precisifications can be given in the form of truth-conditions of quantified sentences, rather than by implicit definition. 相似文献
292.
293.
David Makinson 《Journal of Philosophical Logic》2011,40(2):121-153
We explore ways in which purely qualitative belief change in the AGM tradition throws light on options in the treatment of
conditional probability. First, by helping see why it can be useful to go beyond the ratio rule defining conditional from
one-place probability. Second, by clarifying what is at stake in different ways of doing that. Third, by suggesting novel
forms of conditional probability corresponding to familiar variants of qualitative belief change, and conversely. Likewise,
we explain how recent work on the qualitative part of probabilistic inference leads to a very broad class of ‘proto-probability’
functions. 相似文献
294.
Richmond H. Thomason 《Journal of Philosophical Logic》2011,40(1):1-14
The psychological orientation treats semantics as a matter of idealized computation over symbolic structures, and semantic relations like denotation as relations between linguistic expressions and these structures. I argue that results similar to Gödel’s incompleteness theorems and Tarski’s theorem on truth create foundational difficulties for this view of semantics. 相似文献
295.
Renata Wassermann 《Journal of Philosophical Logic》2011,40(2):271-294
The AGM theory of belief revision provides a formal framework to represent the dynamics of epistemic states. In this framework,
the beliefs of the agent are usually represented as logical formulas while the change operations are constrained by rationality
postulates. In the original proposal, the logic underlying the reasoning was supposed to be supraclassical, among other properties.
In this paper, we present some of the existing work in adapting the AGM theory for non-classical logics and discuss their
interconnections and what is still missing for each approach. 相似文献
296.
Marcus Kracht 《Journal of Philosophical Logic》2011,40(3):397-420
The transition from form to meaning is not neatly layered: there is no point where form ends and content sets in. Rather,
there is an almost continuous process that converts form into meaning. That process cannot always take a straight line. Very
often we hit barriers in our mind, due to the inability to understand the exact content of the sentence just heard. The standard
division between formula and interpretation (or value) should therefore be given up when talking about the process of understanding.
Interestingly, when we do this it turns out that there are ‘easy’ formulae, those we can understand without further help, and ‘difficult’ ones, which we cannot. 相似文献
297.
The purpose of this article is to explore the relationship of spirituality and older adulthood, especially focusing on factors
that may result in an increased spirituality among the elderly. Older adulthood, as the accumulation of insight gleaned from
difficult lessons learned through life, offers the opportunity to embrace human finitude, to recognize life’s continuity and
to grow in clarity about God and God’s presence. Wisdom gained through the experiences of vulnerability and transition serves
as a resource to self and others. This article draws on the reflections of William M. Clements, Ph.D., Edna and Lowell Craig
Professor of Pastoral Care and Counseling at the Claremont School of Theology. 相似文献
298.
Michael S. Koppel 《Pastoral Psychology》2011,60(1):107-115
Honoring the scholarship and teaching of Professor William M. Clements, this critically reflective essay expands the possibilities
for a ministry of presence. The paper argues that animals can be helpful companions in care with elderly adults. The author
draws from experiential stories, object relations theory, process theology, and empirical studies, to argue the beneficial
aspects of animal assistants for human care receivers and caregivers. A creation-inclusive relational theology informs strategies
for care. 相似文献
299.
Ryan Williams LaMothe 《Pastoral Psychology》2011,60(4):537-549
In this article, I explore political humiliation and its relation to conversion, as seen in the autobiographies of Malcolm
X and Martin Luther King. In brief, I argue that before and during the time that Martin Luther King and Malcolm X lived, political
structures, laws, policies, and programs gave rise to and supported social behaviors and communications of the dominant group
that were aimed at humiliating a subjugated, marginalized group—African-Americans. These experiences of political humiliation
served to motivate Malcolm X and Martin Luther King to make changes in their religious commitments and attitudes. I argue
further that their conversions, while different in a number of ways, cannot simply be understood as religious acts. Rather,
their conversions represent political-religious acts that involved a turning away from the individual and social political
subjugation to acts of political resistance against the pervasive barrage of humiliations at the hands of whites. Their political-religious
acts of resistance also included a redemptive telos, which was a quest for a present and future political, social, and religious
realization of human dignity and freedom. 相似文献
300.
Ryan Williams LaMothe 《Pastoral Psychology》2011,60(4):523-536
In this article, I offer a way of thinking about the interplay of political and religious subjectivities in persons’ conversion
experiences or faith journeys. More particularly, I contend that a person’s political and religious experiences interact such
that political experiences and ideas shape the person’s religious values and beliefs, and vice versa. Malcolm X’s story is
used to illustrate this interplay of subjectivities vis-à-vis the varied changes or conversions in his life. The major point
here is that the richness and depth of change in Malcolm X’s life (and other figures) are better grasped when we take into
account the dynamic intersection of the political and religious. 相似文献