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91.
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CHARLES E. SCOTT 《希帕蒂亚:女权主义哲学杂志》2001,16(3):106-114
First, I engage Del McWhorter's confessional voice in the context of her thought and emphasize her claim that even “objective knowledge” often has an indirectly confessional aspect. Second, I give an account of the value of historicity and genealogy in McWhorter's understanding of knowing and subjectivity. Third, I address her reconfiguration of the subjectivity of desiring by prioritizing pleasure in the project of “becoming truly gay.” Finally, I assess the meaning of her phrase, “straying afield from myself.“ 相似文献
93.
SCOTT M. JAMES 《Journal of applied philosophy》2007,24(3):238-254
abstract Duties of beneficence are not well understood. Peter Singer has argued that the scope of beneficence should not be restricted to those who are, in some sense, near us. According to Singer, refusing to contribute to humanitarian relief efforts is just as wrong as refusing to rescue a child drowning before you. Most people do not seem convinced by Singer's arguments, yet no one has offered a plausible justification for restricting the scope of beneficence that doesn't produce counterintuitive results elsewhere. I offer a defence of this restricted scope by introducing the notion of unique dependence, a notion that is both intuitively attractive and theoretically grounded. It explains why your reason to rescue the drowning child is more stringent than your reason to contribute to humanitarian relief, while blocking the conclusion that we have no reason at all to aid distant sufferers. 相似文献
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SCOTT SCHAEFE JENNIFER CATES KRISTA MALOTT WILLIAM CONWILL JUDY DANIELS 《The Journal of Humanistic Counseling》2011,50(2):192-203
A diverse team of counselor educators used a phenomenological qualitative research method to analyze a social justice group intervention—a town hall meeting among a group of students, educators, and mental health professionals that focused on race, justice, and peace. Participants described forms of oppression in their personal and professional lives and strategies to combat them. 相似文献
97.
In this paper, the authors argue for two main claims: first, that the epistemic results of group deliberation can be superior to those of individual inquiry; and, second, that successful deliberative groups depend on individuals exhibiting deliberative virtues. The development of these group‐deliberative virtues, the authors argue, is important not only for epistemic purposes but political purposes, as democracies require the virtuous deliberation of their citizens. Deliberative virtues contribute to the deliberative synergy of the group, not only in terms of improving the quality of the group's present decisions, but also improving the background conditions for continued group deliberation. The authors sketch a preliminary schedule of these group‐deliberative virtues modelled on Aristotle's conception of virtue as the mean between two extreme vices. The virtues discussed in this article include deliberative wit, friendliness, empathy, charity, temperance, courage, sincerity, and humility. 相似文献
98.
The authors used a path model to examine how spirituality moderates relationships between negative life experiences and psychological adjustment, operationalized for this study as levels of depression and anxiety. Results suggest that spirituality provides a significant moderating effect for both depression and anxiety. The moderating effect was stronger for depression than for anxiety. 相似文献
99.
Rejection sensitivity is the disposition to anxiously expect, readily perceive, and intensely react to rejection by significant others. A model of the role of this disposition in male violence toward romantic partners is proposed. Specifically, it is proposed that rejection sensitivity is a vulnerability factor for two distinct maladaptive styles of coping with intimate relationships. Rejection‐sensitive men may attempt to prevent anticipated rejection by reducing their investment in intimate relationships. Alternatively, they may become highly invested in intimate relationships in search of an unconditionally supportive partner. Their low threshold for perceiving and overreacting to rejection, however, heightens their risk of responding aggressively to their partners’negative or ambiguous behavior. Cross‐sectional data from 217 male college students supported predictions derived from the model. Among college men who reported relatively high investment in romantic relationships, anxious expectations of rejection predicted dating violence. Among men who reported relatively low investment in romantic relationships, anxious expectations of rejection predicted reduced involvement in discretionary close relationships with friends and romantic partners and, more generally, increased distress in and avoidance of social situations. 相似文献
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JOHN K. DAVIS 《Journal of applied philosophy》1991,8(2):167-176
ABSTRACT The concept of a 'professional', as distinguished from that of a 'tradesman', encompasses both white collar workers and those who produce excellent work in any occupation. These divergent meanings have a common philosophical source in the way workers justify their work. A worker becomes a professonal by professing reasons for doing his work in a certain way. A worker is a tradesman if the value of his work in trade is the sole justification for the way it is done. Workers can be both professionals and tradesmen, unless what the consumer will buy and what is proper are different, placing 'reason value'and 'trade value'into conflict. Value conflicts are most likely in occupations involving a high level of theoretical knowledge, where the consumer has trouble judging what is proper. Thus, we say that professional persons work in white collar occupations, but that is misleading, for 'professional'is a way of handling value conflicts, not a kind of work. In value conflicts the worker has an obligation to inform the consumer—to profess reasons—about what is proper work. 相似文献