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841.
Igboin Ohihon Benson 《Sophia》2011,50(1):159-173
The notion of human rights is highly controversial and contested in modern scholarship. However, human rights have been defined
as ‘the rational basis… for a justified demand.’ What constitutes demand should be understood as that which is different from
favor or privilege but one's due, free from racial, religious, gender, political inclinations. But since rights are basic
due to the fact that they are necessary for the enjoyment of something else, we are poised to examine it from the pre-figurative,
configurative and post-figurative stages of development in Africa. This enterprise anchors on the belief in cosmotheandrisation
of human rights in Africa: cosmos ‘earth’, theos ‘God’ and anthropos ‘human’. These three levels of horizontal and vertical
relationship guarantee the respect for human rights in traditional Africa. Through this approach, this enterprise shows that
the positive approach to human rights is majorly declarative without corresponding pragmatic manifestation. 相似文献
842.
Matthew Carey Jordan 《Sophia》2011,50(1):39-55
In this paper, I argue that theists are extremely well-situated with respect to developing metaethical accounts that qualify
as ‘robust’ versions of moral realism. In the first part of the essay, a number of metaethical desiderata are identified.
In the second part, theistic strategies for accommodating those desiderata are explained and defended. The upshot is that,
contrary to the received philosophical wisdom, there are good theoretical reasons for theistic philosophers to seek to develop
metaethical accounts that ground moral facts in facts about God. 相似文献
843.
Jochen Apel 《Synthese》2011,182(1):23-38
In this paper I offer an appraisal of James Bogen and James Woodward’s distinction between data and phenomena which pursues
two objectives. First, I aim to clarify the notion of a scientific phenomenon. Such a clarification is required because despite
its intuitive plausibility it is not exactly clear how Bogen and Woodward’s distinction has to be understood. I reject one
common interpretation of the distinction, endorsed for example by James McAllister and Bruce Glymour, which identifies phenomena
with patterns in data sets. Furthermore, I point out that other interpretations of Bogen and Woodward’s distinction do not
specify the relationship between phenomena and theories in a satisfying manner. In order to avoid this problem I propose a
contextual understanding of scientific phenomena according to which phenomena are states of affairs which play specific roles
in scientific practice and to which we adopt a special epistemic attitude. Second, I evaluate the epistemological significance
of Bogen and Woodward’s distinction with respect to the debate between scientific realists and constructive empiricists. Contrary
to what Bogen and Woodward claim, I argue that the distinction does not provide a convincing argument against constructive
empiricism. 相似文献
844.
Benjamin C. Jantzen 《Synthese》2011,181(3):433-450
In a naïve realist approach to reading an ontology off the models of a physical theory, the invariance of a given theory under permutations of its property-bearing objects entails the existence of distinct possible worlds from amongst which the theory cannot choose. A brand of Ontic Structural Realism (OSR) attempts to avoid this consequence by denying that objects possess primitive identity, and thus worlds with property values permuted amongst those objects are really one and the same world. Assuming that any successful ontology of objects is able to describe a universe containing a determinate number of them, I argue that no version of OSR which both retains objects and understands ‘structure’ in terms of relations can be successful. This follows from the fact that no set of relational facts is sufficient to fix the cardinality of the collection of objects implied by those facts. More broadly, I offer reasons to believe that no version of OSR is compatible with the existence of objects, no matter how ontologically derivative they are taken to be. Any such account would have to attribute a definite cardinality to a collection of objects while denying that those objects are possessed of a primitive identity. With no compelling reason to abandon the classical conception of cardinality, such an attribution is incoherent. 相似文献
845.
James F. Woodward 《Synthese》2011,182(1):165-179
This paper provides a restatement and defense of the data/ phenomena distinction introduced by Jim Bogen and me several decades
ago (e.g., Bogen and Woodward, The Philosophical Review, 303–352, 1988). Additional motivation for the distinction is introduced,
ideas surrounding the distinction are clarified, and an attempt is made to respond to several criticisms. 相似文献
846.
We describe an ontology of philosophy that is designed to aid navigation through philosophical literature, including literature
in the form of encyclopedia articles and textbooks and in both printed and digital forms. The ontology is designed also to
serve integration and structuring of data pertaining to the philosophical literature, and in the long term also to support
reasoning about the provenance and contents of such literature, by providing a representation of the philosophical domain
that is oriented around what philosophical literature is about. 相似文献
847.
Brigitte Falkenburg 《Synthese》2011,182(1):149-163
Depending on different positions in the debate on scientific realism, there are various accounts of the phenomena of physics. For scientific realists like Bogen and Woodward, phenomena are matters
of fact in nature, i.e., the effects explained and predicted by physical theories. For empiricists like van Fraassen, the
phenomena of physics are the appearances observed or perceived by sensory experience. Constructivists, however, regard the
phenomena of physics as artificial structures generated by experimental and mathematical methods. My paper investigates the
historical background of these different meanings of “phenomenon” in the traditions of physics and philosophy. In particular,
I discuss Newton’s account of the phenomena and Bohr’s view of quantum phenomena, their relation to the philosophical discussion,
and to data and evidence in current particle physics and quantum optics. 相似文献
848.
Jaakko Hintikka 《Synthese》2011,183(1):69-85
The modern notion of the axiomatic method developed as a part of the conceptualization of mathematics starting in the nineteenth
century. The basic idea of the method is the capture of a class of structures as the models of an axiomatic system. The mathematical
study of such classes of structures is not exhausted by the derivation of theorems from the axioms but includes normally the
metatheory of the axiom system. This conception of axiomatization satisfies the crucial requirement that the derivation of
theorems from axioms does not produce new information in the usual sense of the term called depth information. It can produce
new information in a different sense of information called surface information. It is argued in this paper that the derivation
should be based on a model-theoretical relation of logical consequence rather than derivability by means of mechanical (recursive)
rules. Likewise completeness must be understood by reference to a model-theoretical consequence relation. A correctly understood
notion of axiomatization does not apply to purely logical theories. In the latter the only relevant kind of axiomatization
amounts to recursive enumeration of logical truths. First-order “axiomatic” set theories are not genuine axiomatizations.
The main reason is that their models are structures of particulars, not of sets. Axiomatization cannot usually be motivated
epistemologically, but it is related to the idea of explanation. 相似文献
849.
The distinction between data and phenomena introduced by Bogen and Woodward (Philosophical Review 97(3):303–352, 1988) was
meant to help accounting for scientific practice, especially in relation with scientific theory testing. Their article and
the subsequent discussion is primarily viewed as internal to philosophy of science. We shall argue that the data/phenomena
distinction can be used much more broadly in modelling processes in philosophy. 相似文献
850.
Cedric Paternotte 《Synthese》2011,183(2):249-276
Defined and formalized several decades ago, widely used in philosophy and game theory, the concept of common knowledge is
still considered as problematic, although not always for the right reasons. I suggest that the epistemic status of a group
of human agents in a state of common knowledge has not been thoroughly analyzed. In particular, every existing account of
common knowledge, whether formal or not, is either too strong to fit cognitively limited individuals, or too weak to adequately
describe their state. I provide a realistic definition of common knowledge, based on a formalization of David Lewis’ seminal
account and show that it is formally equivalent to probabilistic common belief. This leads to a philosophical analysis of
common knowledge which answers several common criticisms and sheds light on its nature. 相似文献