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161.
Mark Moyer 《Philosophical Studies》2008,138(1):125-150
Kim argues that weak and global supervenience are too weak to guarantee any sort of dependency. Of the three original forms
of supervenience, strong, weak, and global, each commonly wielded across all branches of philosophy, two are thus cast aside
as uninteresting or useless. His arguments, however, fail to appreciate the strength of weak and global supervenience. I investigate
what weak and global supervenience relations are functionally and how they relate to strong supervenience. For a large class
of properties, weak and global supervenience are equivalent to strong supervenience. I then offer a series of arguments showing that it is precisely because of their strength, not their
weakness, that both weak and global supervenience are useless in characterizing any dependencies of interest to philosophers.
相似文献
Mark MoyerEmail: |
162.
Xinzhong Yao 《Dao》2008,7(4):393-406
Since the publication of his book on Zhongyong (Tu 1976), Tu Weiming has worked for more than 30 years on an anthropocosmic reconstruction of the Confucian universe, in which self-transformation
is defined both as the starting point and as the necessary vehicle for one’s spiritual journey. This article is primarily
intended to examine Tu’s attempts to reconstruct Confucian spirituality but further to take a step forward to argue that in
the spiritual world as construed by Confucius and Mencius, the experiential functions as transcendental by which the self
initiates and empowers the transformative process. Through exploring the spiritual significance of Confucian experiences,
this essay will conclude that although “transcendental experience” is only one of many dimensions in other religious or intellectual
traditions, it is the most important path for Confucians by which the self is enabled to become fully integrated with ultimate reality. 相似文献
163.
Moral phenomenology is (roughly) the study of those features of occurrent mental states with moral significance which are
accessible through direct introspection, whether or not such states possess phenomenal character – a what-it-is-likeness.
In this paper, as the title indicates, we introduce and make prefatory remarks about moral phenomenology and its significance
for ethics. After providing a brief taxonomy of types of moral experience, we proceed to consider questions about the commonality within and distinctiveness of such experiences, with an eye on some of the main philosophical issues in ethics and how moral phenomenology might be brought
to bear on them. In discussing such matters, we consider some of the doubts about moral phenomenology and its value to ethics
that are brought up by Walter Sinnott-Armstrong and Michael Gill in their contributions to this issue.
相似文献
Mark Timmons (Corresponding author)Email: |
164.
什么决定着用户对产品的完整体验? 总被引:3,自引:0,他引:3
用户体验是以用户与产品的交互为基础而形成的用户对产品的完整感受。研究其决定因素可以有针对性地提高用户体验。早期研究表明, 可用性、美感和情感都有重要影响但皆不是唯一的决定因素, 近年来的研究重点关注于多因素整合理论及其模型的建立。在总结实效/享乐结构理论、用户-企业-产品双层结构理论和四种过程模型以提取用户体验影响因素的基础上, 提出目前研究的突破点可在三方面, 一是深入探讨各因素的作用, 二是揭示社会型产品用户体验的形成规律, 三是揭示用户体验随时间变化的规律。 相似文献
165.
One hundred participants completed a News Coverage Questionnaire concerning personal memories of where they were, what they were doing and who they were with when footage of dramatic news events was first shown on television, as well as asking them to recall details of the footage itself. These news items included four events that are known to have been captured on film and one item concerning non-existent footage of the bombing of a nightclub in Bali. Overall, 36% of respondents reported false memories of the alleged footage of the Bali bombing. Participants reporting false memories were found to score significantly higher than those who did not report such memories on the Australian Sheep–Goat Scale, on various subscales of the Anomalous Experiences Inventory (Belief, Experience and Ability) and on the Dissociative Experiences Scale, supporting the hypothesis that believers in the paranormal may be more susceptible to false memories than non-believers. 相似文献
166.
Bruce Greyson 《Zygon》2006,41(2):393-414
Abstract. Some individuals when they come close to death report having experiences that they interpret as spiritual or religious. These so‐called near‐death experiences (NDEs) often include a sense of separation from the physical body and encounters with religious figures and a mystical or divine presence. They share with mystical experiences a sense of cosmic unity or oneness, transcendence of time and space, deeply felt positive mood, sense of sacredness, noetic quality or intuitive illumination, paradoxicality, ineffability, transiency, and persistent positive aftereffects. Although there is no relationship between NDEs and religious belief prior to the experience, there are strong associations between depth of NDE and religious change after the experience. NDEs often change experiencers' values, decreasing their fear of death and giving their lives new meaning. NDEs lead to a shift from ego‐centered to other‐centered consciousness, disposition to love unconditionally, heightened empathy, decreased interest in status symbols and material possessions, reduced fear of death, and deepened spiritual consciousness. Many experiencers become more empathic and spiritually oriented and express the beliefs that death is not fearsome, that life continues beyond, that love is more important than material possessions, and that everything happens for a reason. These changes meet the definition of spiritual transformation as “a dramatic change in religious belief, attitude, and behavior that occurs over a relatively short period of time.” NDEs do not necessarily promote any one particular religious or spiritual tradition over others, but they do foster general spiritual growth both in the experiencers themselves and in human society at large. 相似文献
167.
Carlos Thiebaut 《Topoi》2006,25(1-2):109-115
Three philosophical attitudes in dialogue are suggested in answering the question posed by the Journal. An inviting, First
Inner Voice undeerstands philosophy as a shareable theoretical task that can be explained and understood even across distant
philosophical paradigms. A Second Inner Voice, sometimes termed in the dialogue as sceptic, distrusts any metaphilosophical
definition of what philosophy is and what it should do, but would, nevertheless, aspire to retain a certain universalistic
understanding of its own work, though it cannot be strongly and conceptualy rendered. A Third Inner Voice, regarded in the
text as somewhat Hegelian, insists in the unavoidability of strong philosophical definitions both in historical and in conceptual
terms. No proposal or conclusion is forwarded regarding what should be done in contemporary philosophy, though an analysis
of harm experiences is taken as an example of philosophical work 相似文献
168.
Foregone payoffs add information about the outcomes for alternatives that are not chosen. The present paper examines the effect of foregone payoffs on underweighting rare but possible events in repeated choice tasks. Previous studies have not demonstrated any long‐lasting effects of foregone payoffs (following repeated presentation of a task) when foregone payoffs do not add much information. The present paper highlights the conditions and the contributing factors for the occurrence of such long‐lasting effects. An experimental study compares the effect of foregone payoffs under different degrees of rarity of the negative payoff. It is demonstrated that foregone payoffs increase the selection from risky alternatives with extremely rare and highly negative outcomes, and that this effect does not diminish with repeated presentation of the task. These findings can be summarized using a surprisingly simple reinforcement‐learning model. The findings are discussed in the context of the potential long‐term effect of social learning. Copyright © 2006 John Wiley & Sons, Ltd. 相似文献
169.
170.