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SIMON GATHERCOLE 《International Journal of Systematic Theology》2005,7(1):38-51
Abstract: In the New Testament, the Son is personally pre-existent in a real (as opposed to ideal) sense, and the incarnation is a free, gracious act on the part of the Son. The present article engages critically with the arguments of Robert Jenson that the Son is pre-existent principally (a) in and as the nation of Israel, and (b) in that the Son's eternal birth from the Father precedes his birth from Mary; this 'precedes' is not linear, or temporal, however. It is concluded that Jenson's account fails on two counts: first, it does not do justice to the canonical witness; secondly, it is incoherent in introducing an atemporal element into Jenson's avowedly temporal construal of the divine identity. The Son's gracious freedom should be seen both in creation and incarnation in a much stronger sense than Jenson allows. 相似文献
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SIMON OLIVER 《International Journal of Systematic Theology》2005,7(1):52-71
Abstract: This article examines the way in which Aquinas deploys the physics of motion throughout his theological corpus, and particularly in his understanding of virtue and grace. By pointing to analogies between the motion of bodies to their requisite ends in nature and the motion of human beings towards God, Aquinas deploys an aspect of natural philosophy gleaned from Aristotle and Neoplatonic sources to clarify the teachings of sacra doctrina . He discusses justification and Christology in terms borrowed from physics in such a way that the boundary between theology and philosophy is blurred. Humanity's motion to God is rendered 'sweet and delightful' through the motive power of grace in Christ. 相似文献
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SIMON D. PODMORE 《Heythrop Journal》2006,47(4):562-578
By focusing discussion through Søren Kierkegaard's view of Martin Luther's initiation into the monastery (the lightning strike), it is suggested that an analogy can be discerned for Kierkegaard's own sense of divine vocation (the portentous ‘earthquake’ which he makes enigmatic reference to) and the ensuing self‐mortification of melancholy and religious scrupulosity which commentators have suspected in both figures. Kierkegaard's often ambivalent critique of Luther's Anfechtung is thus read as bearing ironic significance for his own struggles with ‘spiritual trial’ [Anfægtelse]. In this reading, Luther's Anfechtung is taken to signify for Kierkegaard both the anguish inherent to the authentic God‐relationship and also the dangerous possibility of the individual imagination's [Phantasi] capitulation into the precariously embellished realm of ‘the fantastic’ [Phantastiske]. It is here that Kierkegaard's emphasis upon individual responsibility – contrasted with Luther's concentration upon the role of the devil – demonstrates the fundamental differentiation between Kierkegaard's anatomy of Anfægtelse and Luther's Anfechtung. 相似文献
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SOPHIA ISAKO WONG 《Metaphilosophy》2009,40(3-4):382-401
Abstract: Many social practices treat citizens with cognitive disabilities differently from their nondisabled peers. Does John Rawls's theory of justice imply that we have different duties of justice to citizens whenever they are labeled with cognitive disabilities? Some theorists have claimed that the needs of the cognitively disabled do not raise issues of justice for Rawls. I claim that it is premature to reject Rawlsian contractualism. Rawlsians should regard all citizens as moral persons provided they have the potential for developing the two moral powers. I claim that every citizen requires specific Enabling Conditions to develop and exercise the two moral powers. Structuring basic social institutions to deny some citizens the Enabling Conditions is unjust because it blocks their developmental pathways toward becoming fully cooperating members of society. Hence, we have a duty of justice to provide citizens labeled with cognitive disabilities with the Enabling Conditions they require until they become fully cooperating members of society. 相似文献
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Patients applying to a child study center over a period of one year were referred for either individual or family evaluation and therapy. The present study focused on comparative rates of defection (failure to appear for first session), premature termination (one to three sessions), and continuation (more than three sessions) of treatment. Structured interviews were conducted on the telephone to explore the reasons for termination or continued treatment. Three main findings emerged: (a) Drop-out rates for family therapy are significantly different than for individual treatment; (b) Major reasons for terminating or continuing treatment, in either modality, seem related to patients evaluations of their therapists; (c) Fathers of patients play a pivotal role in determining whether families terminate or continue in treatment. 相似文献
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In family sculpting the members of a family create a physical representation of their relationships at one point in time by arranging their bodies in space. The techniques, rationale, and uses of this method no described. 相似文献