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991.
Matthew Joel Sharpe 《Sophia》2011,50(4):577-592
What follows is a work of critical reconstruction of Camus' thought. It aims to answer to the wish Camus expressed in his
later notebooks, that he at least be read closely. Specifically, I hope to do three things. In Part I, we will show how Camus'
famous philosophy of the absurd represents a systematic scepticism whose closest philosophical predecessor is Descartes' method
of doubt, and whose consequence, as in Descartes, is the discovery of a single, orienting certainty, on the basis of which
Camus would proceed to pass beyond the 'nihilism' that conservative critics continued to level against him (MS 34). Part II
will unfold the central tenets of Camus' mature thought of rebellion, and show how Camus' central political claims follow
from his para-Cartesian claim to have found an irreducible or 'invincible' basis for a post-metaphysical ethics, consistent
with the most thoroughgoing epistemic scepticism. Part III then undertakes to show that the neoclassical rhetoric and positioning
Camus claimed for his postwar thought—as a thought of moderation or mesure, and a renewed Greek or Mediterranean naturalism—is
more than a stylistic pretension. It represents, so I argue, a singular amalgam of modern and philosophical classical motifs
which makes Camus' voice nearly unique in twentieth century ideas, and all the more worth reconsidering today. So let us proceed. 相似文献
992.
Takahiro Seki 《Studia Logica》2011,97(2):199-231
The admissibility of Ackermann’s rule γ is one of the most important problems in relevant logic. While the γ-admissibility of normal modal logics based on the relevant logic R has been previously discussed, the case for weaker relevant modal logics has not yet been considered. The method of normal
models has often been used to prove the γ-admissibility. This paper discusses which relevant modal logics admit γ from the viewpoint of the method of normal models. 相似文献
993.
The literature on quantum logic emphasizes that the algebraic structures involved with orthodox quantum mechanics are non
distributive. In this paper we develop a particular algebraic structure, the quasi-lattice (
\mathfrakI{\mathfrak{I}}-lattice), which can be modeled by an algebraic structure built in quasi-set theory
\mathfrakQ{\mathfrak{Q}} . This structure is non distributive and involve indiscernible elements. Thus we show that in taking into account indiscernibility
as a primitive concept, the quasi-lattice that ‘naturally’ arises is non distributive. 相似文献
994.
995.
Claudia W. Ruitenberg 《Studies in Philosophy and Education》2011,30(2):97-100
In recent years the French philosopher Jacques Rancière has addressed the predicament of artists and curators who, in their
eagerness to convey a critical message or engage their viewers in an emancipatory process, end up predetermining the outcomes
of the experience, hence blocking its critical or emancipatory potential. In this essay I consider Rancière’s writing on this
topic and draw out the parallels with the predicament of teachers and curriculum designers who have critical and emancipatory
objectives. The risk of education that strives for emancipation is that it can become so directive in steering students to
the “right” outcomes that it does not leave these students any intellectual room. Rancière’s work is helpful in reminding
us that teachers and curricula with explicitly critical, political, emancipatory objectives can defeat their own purposes
and become stultifying if they do not leave the student room to use her or his own intelligence. 相似文献
996.
997.
André Elias Mazawi 《Studies in Philosophy and Education》2011,30(2):169-183
The present paper offers a reflection on school textbooks produced and introduced by the Palestinian Authority in the West
Bank and Gaza Strip from the year 2000 onward. The aim is to examine the debates over these textbooks, by situating them over
the backdrop of larger geopolitical dynamics and intra-Palestinian social and political struggles. 相似文献
998.
999.
Matthew Ratcliffe 《Synthese》2011,178(1):121-130
This paper addresses Bas van Fraassen’s claim that empiricism is a ‘stance’. I begin by distinguishing two different kinds
of stance: an explicit epistemic policy and an implicit way of ‘finding oneself in a world’. At least some of van Fraassen’s
claims, I suggest, refer to the latter. In explicating his ordinarily implicit ‘empirical stance’, he assumes the stance of
the phenomenologist, describing the structure of his commitment to empiricism without committing to it in the process. This
latter stance does not incorporate the attitude that van Fraassen takes to be characteristic of empiricism. Thus its possibility
serves to illustrate that empiricism as an all-encompassing philosophical orientation is untenable. I conclude by discussing the part played by feelings in philosophical stances and
propose that they contribute to philosophical conviction, commitment and critique. 相似文献
1000.
Herner Sæverot 《Studies in Philosophy and Education》2011,30(6):557-572
This article aims at making a case for the role of seduction in existential education, that is, education that focuses on
the pupil’s life choices. First, the article attempts to show that the relationship between the teacher and the pupil can
be understood as a form of seduction. Secondly, the article examines how such a relationship functions in practice. Thirdly,
the article warns against dangerous aspects related to seduction, and lastly, the article offers five conditions for how seduction
can be used in a justifiable manner in existential education. 相似文献