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101.
Samples are often obtained under circumstances which make it less likely to draw individuals from some parts of a population than from others. In this paper a method is presented which makes it possible, under certain assumptions, to correct for the resulting bias and thus reconstruct the means, standard deviations, and correlation coefficients of the original population.Research done under the sponsorship of the Office of Naval Research. 相似文献
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103.
J. SCOTT SOUTHWORTH 《创造性行为杂志》1983,17(3):195-205
104.
ROBERT SCOTT 《Counseling and values》1976,20(3):106-110
105.
SCOTT LABARGE 《逻辑史和逻辑哲学》2013,34(4):241-252
An examination of a particular passage in Cicero's De fato—Fat. 13–17—is crucial to our understanding of the Stoic theory of the truth-conditions of conditional propositions, for it has been uniquely important in the debate concerning the kind of connection the antecedent and consequent of a Stoic conditional should have to one another. Frede has argued that the passage proves that the connection is one of logical necessity, while Sorabji has argued that positive Stoic attitudes toward empirical inferences elsewhere suggest that that cannot be the right interpretation of the passage. I argue that both parties to the debate have missed a position somewhere between them which both renders a connection between antecedent and consequent that is not merely empirical and makes sense of the actual uses to which the Stoics put the conditional. This will be an account which grounds the connection between antecedent and consequent in a prolêpsis, a special kind of concept which plays a special epistemological role for the Stoics, especially in grounding scientific explanations. My contention will be that Stoic conditionals are true when there is a conceptually necessary connection between antecedent and consequent such that the former explains the latter via a prolêpsis 相似文献
106.
JOHN ANDREWS 《Journal of applied philosophy》1996,13(2):141-156
In this paper I expound and criticise the arguments of two leading exponents of critical ecological feminism. According to critical ecological feminism responsibility for the oppressions of the natural world and the oppressions of racism and sexism can be traced to a logic of domination that is based on suspect value dualities and presupposes an unacceptable 'moral extensionism'(the view that moral status depends on membership of a specified class). I argue firstly that critical ecological feminism's critique of value dualism presupposes the truth of the thesis that humans and non-humans are morally equal, a thesis for which it offers no persuasive arguments (indeed critical ecological feminism advocates a kind of virtue ethic which is itself incompatible with such supposed equality). Secondly I maintain that moral extensionism, contrary to the claims of critical ecological feminism, can support a genuine respect for the natural world. Finally I suggest that the arguments for one version of critical ecological feminism, in order to be made convincing, themselves require the truth of moral extensionism. 相似文献
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This study tested a model of the factors that influence groups to follow various paths as they make decisions. Three panels of contingency variables, which indexed the nature of the group's task and group structure, were used to predict properties of the group's developmental path. The decision path properties included type of decision path, the complexity of the path, the amount of disorganized behavior the group engaged in, and the relative emphasis on various types of decision activity, such as orientation, problem analysis, and solution development. The contingency variables were quite effective in predicting decision paths and their properties. Group structure variables were stronger predictors than were task variables. Results suggested that significant revisions in the original contingency model were necessary. Most notably, the groups appeared to be much more rational in adapting their paths to the contingencies than we had originally supposed they would be. 相似文献
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