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31.
Philip Clayton 《Zygon》1993,28(3):361-369
Abstract. The present article continues an earlier critique of Robbins's and Rorty's neopragmatism. Their skepticism about the traditional concept of correspondence and about the criteria for truth are both unjustified, and their own assertion of meaning as usefulness either presupposes a prior notion of linguistic reference or fails to qualify as a sufficient criterion for knowledge. The difficulties with neopragmatism have implications for two other areas of the religion/science discussion, postmodernism and empirical Theology. Postmodernism shares neopragmatism's mistakes regarding the philosophy of language and can be rejected without endangering one's empiricism, humanism, or naturalism. By contrast, the strengths of empirical Theology, and of religious empiricism in general, can be preserved without Robbins's proposed ban on metaphysics. 相似文献
32.
A computerized video-game-like dynamic spatial ability measure and a paper-and-pencil group test of intelligence were administered to 94 university students. The purpose of the study was threefold: (a) to evaluate the reliability of the dynamic spatial measure; (b) to investigate the extent to which the dynamic spatial measure is saturated with variance associated with traditional measures of fluid and crystallized intellectual ability; and (c) to explore the possibility that dynamic computer based performance measures define factors that are distinct from those associated with traditional paper-and-pencil measures. The number of times the participant hit a moving target served as the dependent variable for the dynamic spatial measure. Number of hits proved to be correlated with Performance IQ, but was not significantly correlated with Verbal IQ. Maximum likelihood factor analysis revealed that the dynamic spatial measure did not load substantially on a factor of general intellectual ability but provided additional evidence that it is related to a performance component. 相似文献
33.
This study describes the psychological problems of a group of Catholic clergy and religious who were referred for residential treatment. Psychological test data were obtained from 29 men and 13 women ranging in age from 29 to 64. The main tests used were the Weschler Adult Intelligence Scale—Revised, the Minnesota Multiphasic Personality Inventory, and Exner's Comprehensive System approach to the Rorschach Inkblot Test. A consistent constellation of problems was found; an intellectualized orientation along with naive defensiveness and difficulty in the handling of emotions. The men did not respond in a stereotypically masculine way and 30% were found to be confused or distressed about their sexual orientation. The longstanding nature of the problems suggests that the need for help could have been identified with thorough evaluations at the seminary or novitiate level and so prevented some of the disruption that led to the referrals. 相似文献
34.
If a native of India asserts “Killing cattle is wrong” and a Nebraskan asserts “Killing cattle is not wrong”, and both judgments agree with their respective moralities and both moralities are internally consistent, then the moral relativist says both judgments are fully correct. At this point relativism bifurcates. One branch which we call content relativism denies that the two people are contradicting each other. The idea is that the content of a moral judgment is a function of the overall moral point of view from which it proceeds. The second branch which we call truth value relativism affirms that the two judgments are contradictory. Truth value relativism appears to be logically incoherent. How can contradictory judgments be fully correct? For though there will be a sense of correctness in which each judgment is correct — namely by that of being correct relative to the morality relative to which each was expressed — if contradictory, the judgments cannot both be true, and thus cannot both be correct in this most basic sense of correctness. We defend truth value relativism against this sort of charge of logical incoherence by showing it can be accommodated by the existing semantical metatheories of deontic logic. Having done this we go on to argue that truth value relativism is the best version of relativism. 相似文献
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36.
Curtis W. Hart Robin Scroggs Claude Barbre Antoinette Goodwin Philip Paris Mark J. Hanson Kathryn Madden Annette G.E. Esser Raymond J. Lawrence Jr. Jilisa Snyder Karen A. Monk George M. Klee Loy McGill Jill Carlen Kirby Thandeka Pamela Davis Barnett Gregory Forte J.J. Haines Barry Ulanov Elizabeth MacDonald 《Journal of religion and health》1997,36(1):81-104
37.
Julie Aitken Harris Philip A. Vernon Kerry L. Jang 《Personality and individual differences》1995,18(6)
An analysis was conducted to assess whether individuals are more accurate in perceiving those personality characteristics of other' that have a larger genetic component. Adult monozygotic (MZ) twins (63 pairs) and same-sex dizygotic (DZ) twins (35 pairs) completed the Personality Research Form-E (PRF) and the Sibling Evaluation of Personality Characteristics (SEPC) which consists of 20 sets of adjectives corresponding to the 20 trait scales of the PRF. Subjects also evaluated their co-twin with the SEPC. Self-other agreement correlations were then correlated with the heritability estimates of the PRF traits calculated on the same twin sample. The results suggest that accuracy in perceiving the co-twin's personality does increase with the heritability component of the personality dimension. 相似文献
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39.
Scientific Discovery A. Kantorovich 1993 New York, State University of New York Press $17.95
A Model of the Universe Storrs McCall, 1994 Clarendon Press, Oxford 288pp. plus 15pp. appendices, plus 14pp. references plus index 0198240538 £30.00
Explanation David Hillel Ruben (ed. 1993) Oxford University Press pp vi + 365 ISBN 019875129X. Pb £9.95, Hb £27.50 相似文献
40.
Philip Hefner 《Zygon》1994,29(1):67-73
Abstract. This piece challenges Michael Ruse on three points: (1) The charge that Christian myth and doctrine are incredible fails to take into account the scholarship that has clarified the genre to which myth belongs and its function. (2) Naturalistic explanations, like Ruse's, have fully as much difficulty dealing with questions of purpose and evil as religion does. (3) The concept of "deception" has a number of inherent problems that Ruse fails to consider, of which the chief is that it requires a certainty about truth and falsity that Ruse cannot and does not claim to possess. 相似文献