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921.
Peter Nilsson 《Philosophia》2011,39(1):125-144
Compassion is often described in terms of suffering. This paper investigates the nature of this suffering. It is argued that
compassion involves suffering of a particular kind. To begin with a case is made for the negative claim that compassion does
not involve an ordinary, or afflictive, suffering over something. Secondly, it is argued that the suffering of compassion
is a suffering for someone else’s sake: If you feel compassion for another person, P, then you suffer over P:s suffering for
P:s sake, and if that is all you do, then you are not affected with an afflictive suffering over something. The final section
identifies and addresses a problem concerning self-pity, and a suggestion is made on how to specify the proposed account so
as to cover both self-directed and other-directed compassion. 相似文献
922.
We show that the contemporary debate surrounding the question “What is the norm of assertion?” presupposes what we call the quantitative view, i.e. the view that this question is best answered by determining how much epistemic support is required to warrant assertion. We consider what Jennifer Lackey (2010) has called cases of isolated second-hand knowledge and show—beyond what Lackey has suggested herself—that these cases are best understood as ones where a certain type of understanding, rather than knowledge, constitutes the required epistemic credential to warrant assertion. If we are right that understanding (and not just knowledge) is the epistemic norm for a restricted class of assertions, then this straightforwardly undercuts not only the widely supposed quantitative view, but also a more general presupposition concerning the universalisability of some norm governing assertion—the presumption (almost entirely unchallenged since Williamson’s 1996 paper) that any epistemic norm that governs some assertions should govern assertions—as a class of speech act—uniformly. 相似文献
923.
Michael T. McFall 《Philosophia》2011,39(4):657-672
The decision to get married, as well as choosing whom to marry, is of the utmost importance to most people. This decision
consists of many amoral considerations, but an ethical relationship arises when a promise is made, especially a vow that binds
for a lifetime and affects oneself, one’s spouse, one’s children, and society. This essay provides an account of ideal romantic
marriage, arguing that John Stuart Mill’s On Liberty provides an excellent foundation for constructing such an account. Neither dead dogma nor living truth is a healthy model
for marriage, so a hybrid model of marriage, living dogma, is developed. The importance of the marital vow becomes apparent
as the living dogma account is revealed, and this examination yields a model for how to decide when and whom to marry. 相似文献
924.
Brandon Warmke 《Philosophia》2011,39(1):179-200
Moral responsibility invariantism is the view that there is a single set of conditions for being morally responsible for an
action (or omission or consequence of an act or omission) that applies in all cases. I defend this view against some recent
arguments by Joshua Knobe and John Doris. 相似文献
925.
Recently, the ‘right to die’ became a major social issue. Few agree suicide is a right tout court. Even those who believe suicide (‘regular’, passive, or physician-assisted) is sometimes morally permissible usually require
that a suicide be ‘rational suicide’: instrumentally rational, autonomous, due to stable goals, not due to mental illness,
etc. We argue that there are some perfectly ‘rational suicides’ that are, nevertheless, bad mistakes. The concentration on
the rationality of the suicide instead of on whether it is a mistake may lead to permitting suicides that should be forbidden. 相似文献
926.
Kevin Reuter 《Philosophia》2011,39(1):31-38
The literature suggests that in sensory imagination we focus on the imagined objects, not on the imaginative states themselves,
and that therefore imagination is not introspective. It is claimed that the introspection of imaginative states is an additional
cognitive ability. However, there seem to be counterexamples to this claim. In many cases in which we sensorily imagine a
certain object in front of us, we are aware that this object is not really where we imagine it to be. So it looks as if in
these cases of imagination, we are aware of the mere appearance of the imagined object, and hence introspection is a constitutive
part of imagination. In this article, I address this contradictory state of affairs and argue that we should classify at least
some forms of sensory imagination as introspective. For this purpose I use the appearance-reality distinction as a central
notion for introspection. I also defend the thesis of introspective imagination against the objection that young children
imagine without yet understanding the concept of experience. 相似文献
927.
928.
Kevin Meeker 《Philosophia》2011,39(2):369-373
W. V. O. Quine’s assault on the analytic/synthetic distinction is one of the most celebrated events in the history of twentieth
century philosophy. This paper shines a light on Quine’s own understanding of the history of this distinction. More specifically,
this paper argues, contrary to what seems to be the received view, that Quine explicitly recognized a kindred subversive spirit
in David Hume. 相似文献
929.
The ability of compassion felt toward one person to reduce punishment directed at another was examined. The use of a staged interaction in which one individual cheats to earn higher compensation than others resulted in heightened third-party punishment being directed at the cheater. However, among participants who were induced to feel compassion toward a separate individual, punishment of the cheater disappeared even though the cheater clearly intended to cheat and showed no remorse for doing so. Moreover, additional analyses revealed that the reduction in punishment was directly mediated by the amount of compassion participants experienced toward the separate individual. 相似文献
930.
Salvin HE McGreevy PD Sachdev PS Valenzuela MJ 《Journal of the experimental analysis of behavior》2011,95(1):109-118
Aged dogs exhibit a spectrum of cognitive abilities including a syndrome similar to Alzheimer's disease. A major impediment to research so far has been the lack of a quick and accurate test of visuospatial memory appropriate for community-based animals. We therefore report on the development and validation of the Canine Sand Maze. A 4.5-m-diameter circular pool was filled with a sand and powdered food reward mix to a depth of 10 cm. Dogs were given 4 habituation and 16 learning trials which alternated a food reward being half (control trials) or fully-buried (acquisition trials) in a fixed location. After a 90-min break, a probe trial was conducted. Cognitively normal, aged (> 8 years, n = 11) and young (1-4 years, n = 11), breed-matched dogs were compared. After correction for differences in control trials, average probe times were 2.97 and 10.81 s for young and aged dogs, respectively. In the probe trial, both groups spent significantly more time in the target quadrant but there was a trend for young dogs to cross a 1 m(2) annulus zone around the buried reward more frequently (2.6 times) than aged dogs (1.5 times). Test-retest reliability in a subset of young dogs (n = 5) was high. On the basis of these findings, the Canine Sand Maze is presented as a quick, sensitive and nonaversive tool for assessing spatial learning and reference memory in dogs. 相似文献