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961.
JOO A. FRAYZE‐PEREIRA 《The International journal of psycho-analysis》2007,88(2):489-505
This paper critically examines the relationship of psychoanalysis to science and art. Its point of departure is Michael Rustin's theorizing. Specifically, in considering the possibility of a psychoanalyst's having an aesthetic orientation, the author analyses: 1) the difficulty of there being any connection between psychoanalysis and science because science's necessarily presupposed subject‐object dichotomy is incompatible with transference, which, beginning with Freud, is basic to psychoanalysis; 2) the complex relationship between psychoanalysis and aesthetics using Maurice Merleau‐Ponty's philosophical perspective as well as Luigi Pareyson's theory of aesthetics; 3) the Kantian foundations of the psychoanalytic notion of art as the ‘containing form of subjective experience’ 4) intersubjectivity, without which clinical practice would not be possible, especially considering matters of identity, difference, the body, and of sensory experience such as ‘expressive form’; 5) the relationship of psychoanalysis and art, keeping in mind their possible convergence and divergence as well as some psychoanalysts' conceptual commitment to classicism and the need for contact with art in a psychoanalysts's mind set. 相似文献
962.
Experimental philosophy and philosophical intuition 总被引:4,自引:3,他引:1
Ernest Sosa 《Philosophical Studies》2007,132(1):99-107
The topic is experimental philosophy as a naturalistic movement, and its bearing on the value of intuitions in philosophy.
This paper explores first how the movement might bear on philosophy more generally, and how it might amount to something novel
and promising. Then it turns to one accomplishment repeatedly claimed for it already: namely, the discrediting of armchair
intuitions as used in philosophy.
相似文献
Ernest SosaEmail: |
963.
Although knowledge about genetic concepts is important for individuals to be active participants in medical technologies that
use genetic science, limited information is available on knowledge about basic genetic concepts and terminology in African
Americans. The purpose of this study was to evaluate knowledge about general genetic concepts and medical genetics terminology
among African Americans and to identify factors having independent associations with knowledge. Participants were 109 adult
African Americans enrolled in a study on attitudes about race, genetics, and smoking. The majority of respondents were knowledgeable
about general genetic concepts, but were less knowledgeable about medical genetics terminology. Education was the only factor
independently associated with knowledge about sporadic disorders in multivariate logistic regression analysis. Respondents
with at least some college education were most likely to be knowledgeable about sporadic disorders (OR=2.70, 95% CI=1.10,
6.67, p=.03). The results of this study suggest that genetics education targeted to African Americans may need to focus on increasing
understanding about technical concepts related to genetics. 相似文献
964.
965.
Svenaeus F 《Theoretical medicine and bioethics》2007,28(1):31-62
Debates about the legitimacy of embryonic stem-cell research have largely focused on the type of ethical value that should
be accorded to the human embryo in␣vitro. In this paper, I try to show that, to broaden the scope of these debates, one needs to articulate an ontology that does
not limit itself to biological accounts, but that instead focuses on the embryo’s place in a totality of relevance surrounding
and guiding a human practice. Instead of attempting to substantiate the ethical value of the embryo exclusively by pointing
out that it has potentiality for personhood, one should examine the types of practices in which the embryo occurs and focus
on the ends inherent to these practices. With this emphasis on context, it becomes apparent that the embryo’s ethical significance
can only be understood by elucidating the attitudes that are established towards it in the course of specific activities.
The distinction between fertilized embryos and cloned embryos proves to be important in this contextual analysis, since, from
the point of view of practice, the two types of embryos appear to belong to different human practices: (assisted) procreation and medical research, respectively. In my arguments, I highlight the concepts of
practice, technology, and nature, as they have been analyzed in the phenomenological tradition, particularly by Martin Heidegger.
I come to the conclusion that therapeutic cloning should be allowed, provided that it turns out to be a project that benefits
medical science in its aim to battle diseases. Important precautions have to be taken, however, in order to safeguard the
practice of procreation from becoming perverted by the aims and attitudes of medical science when the two practices intersect.
The threat in question needs to be taken seriously, since it concerns the structure and goal of practices which are central
to our very self understanding as human beings. 相似文献
966.
967.
Zhongjian Mou 《Frontiers of Philosophy in China》2007,2(2):206-218
From the modern point of view, the Daoist regimen culture in China is actually a kind of oriental bionomy. Although it is
less developed than the Western life sciences in terms of details and techniques, it has unique advantages in terms of its
comprehensive grasp and dynamic observation of life, as well as its emphasis on the development of life potentiality and on
the self adjustment and improvement of living bodies. Chen Yingning reestablished a Daoist bionomy through Xianxue 仙学 (Philosophy of Immortals) which involves religious faith, philosophy and sciences, leaving us a valuable legacy. To establish
a new bionomy system required by the modern society through learning from the Daoist bionomy, the academic circle has to seriously
explore the four issues: (1) at the level of faith, to turn the Daoist faith in deities and gods into a pursuit of ideal personality;
(2) with respect to the principles of regimen, to extend the dual cultivation into a kind of universal concept; (3) as with
the way of regimen, to learn from the regimen thought of Daoism and combine the inner cultivation with the outer one, and
static exercise with dynamic exercise; and (4) with regard to the ways of treatment of diseases, to combine the Daoist medicine
with the Western medicine.
Translated by Huang Deyuan from Wenshizhe 文史哲 (Journal of Literature, History and Philosophy), 2005, (2): 40–44 相似文献
968.
Mengwei Yan 《Frontiers of Philosophy in China》2007,2(4):557-571
The epistemological problems that are implicit in Marx’s theory on the “sensible world” indicate that Marx’s philosophy in
fact contains within itself the topics of pure philosophy, but Marx did not involve himself in these topics. Through comparing
with Husserl’s epistemological critique and Heidegger’s existentialism, we can clearly see that there are theoretical spaces
in which we can develop Marx’s philosophy to the realm of pure philosophy, however, we must devote our creative efforts to
the exploration of the spaces.
Translated by Yang Xiaohua from Zhexue Yanjiu 哲学研究(Philosophical Research), 2006, (6): 20–26 相似文献
969.
Cunguang Lin 《Frontiers of Philosophy in China》2007,2(4):533-546
Communicating with Confucius based on our own hermeneutical context, and reading the Analects as a text of philosophical hermeneutics, it can be concluded that as an epochal thinker, the contribution of Confucius’ thought
is that it initiated a humanistic moral ideal with cultural upbringing as its core. Based on this consciousness of humanistic
moral ideal, Confucius thought and dealt positively with the human existential plight and social political problems that he
faced during his own time, and his thought is more creative than conservative.
Translated by Mi Li from Guanzi Xuekan 맜子学刊 (Guanzi Jouranl), 2006, (1): 69–74 相似文献
970.
Lai Chen 《Frontiers of Philosophy in China》2007,2(3):363-378
Feng Youlan’s Xin Shixun 新世训 (New Treatise on the Way of Life) written in the late 1930s differed from traditional moral teachings because it focused
on nonmoral life lessons and how to “virtuously” pursue success. It advanced an interpretation of traditional virtues as life
lessons for young people, so that these virtues could transform an individual life in modern society. Thereby the morals of
ancient sages could transfer to the modern, individual, and morality. The problem is just how the ideals of traditional Chinese
culture have adjusted themselves to modern society. Following the phrase “after-virtue”, this effort can be called a pursuit
of “after-sage”.
Translated by Yan Xin from Zhexue Yanjiu 哲学研究 (Philosophical Researches), 2006, (2): 36–44 相似文献