全文获取类型
收费全文 | 1696篇 |
免费 | 243篇 |
国内免费 | 323篇 |
出版年
2024年 | 5篇 |
2023年 | 56篇 |
2022年 | 51篇 |
2021年 | 64篇 |
2020年 | 93篇 |
2019年 | 112篇 |
2018年 | 118篇 |
2017年 | 111篇 |
2016年 | 125篇 |
2015年 | 74篇 |
2014年 | 95篇 |
2013年 | 213篇 |
2012年 | 68篇 |
2011年 | 96篇 |
2010年 | 51篇 |
2009年 | 78篇 |
2008年 | 110篇 |
2007年 | 143篇 |
2006年 | 95篇 |
2005年 | 79篇 |
2004年 | 69篇 |
2003年 | 74篇 |
2002年 | 61篇 |
2001年 | 48篇 |
2000年 | 28篇 |
1999年 | 23篇 |
1998年 | 24篇 |
1997年 | 17篇 |
1996年 | 14篇 |
1995年 | 18篇 |
1994年 | 13篇 |
1993年 | 9篇 |
1992年 | 12篇 |
1991年 | 2篇 |
1989年 | 1篇 |
1988年 | 1篇 |
1986年 | 1篇 |
1985年 | 1篇 |
1984年 | 1篇 |
1983年 | 3篇 |
1981年 | 2篇 |
1978年 | 1篇 |
1976年 | 1篇 |
1974年 | 1篇 |
排序方式: 共有2262条查询结果,搜索用时 15 毫秒
61.
FEI Duoyi 《Frontiers of Philosophy in China》2020,15(4):636
This paper aims to establish a dialogue between contemporary research on the problem of other minds and classical Chinese philosophical theories. It first explores the idea, inspired by the recent discovery of the mirror neuron mechanism, that a direct exchange of experience may occur between the observer and the observed. Next, it analyzes the ways in which the ancient Chinese philosopher Zhuangzi and Confucian thinkers reflected on the problem of other minds, which are quite similar to the idea inspired by the latest research on mirror neurons. In these thinkers’ views, knowledge of other minds is the result of mental activity and what it provides is, to a large extent, something related not to epistemology but rather to a situational understanding of other minds from the perspective of value theory. The author points out that this solution takes two aspects, humans’ innate nature and human experience, into consideration simultaneously. In terms of humans’ innate nature, the body of a human being is a body that represents the unity of man and nature, and it has something in common with the natural world, which lays a foundation for the perception of other minds. In terms of human experience, human beings have such actual needs as emotions, pursuits, and desires, and their behaviors need to conform to certain norms. It is in a body of this kind that the mind of human beings can be formed and enjoy the potential to develop. Effective interpersonal communication can thus be achieved. 相似文献
62.
An understanding of the roles and representations of women in classical Chinese philosophy is here derived from central texts such as the Analects, the Lienü Zhuan, and the I Ching. We argue that the roles of women during the classical period of Chinese philosophy tended to be as part of the “inner,” working domestically as a housewife and mother. This will be shown from three passages from the Analects. Women were represented as submissive and passive, as with the qualities ascribed to yin energy, and therefore as rightfully subordinate to men. However, despite representations of women in philosophy being thus at this time, there were exceptions, specific women who could take a male “outer” political role. The story of Jing Jiang from the Lienü Zhuan suggests that although women being involved in “outer” affairs were looked down on, there were still women who would be and who would occasionally get praised for doing so. This shows that it was realized, explicitly or otherwise, that women were capable of taking those roles, but also that they were not allowed to take such roles at that time. 相似文献
63.
Periods of 24 to 48 hours of food deprivation reliably induced pup-killing in 30–50% of non-killer male mice. The behavior was prevented by previous experience with young and did not perseverate to non-deprived states. Castrated males and intact females also exhibited pup-killing following food deprivation, suggesting that the behavior is neither sexdependent nor related to the presence of testosterone. The findings are discussed in terms of their relationship to predatory behaviors and population dynamics. 相似文献
64.
65.
Norbert Rath 《Journal of Happiness Studies》2002,3(1):1-21
The centre of Adorno's Critical Theory is occupied by the theme of happiness. He speaks of the impaired life, of the unjustness of society, of murderous prejudices, of the atrocities in history, of the dissonance in art, of the unhappy consciousness, because something better can only be described from a point of opposition. Happiness cannot be objectified as possession, it always needs to be experienced subjectively, somatically. (With happiness it is like with truth: One does not have it, one is in it.) Happiness cannot be prescribed and ordered; nothing can be done to guarantee happiness. (Happiness goes beyond doing.) Happiness (like fear) has to do with being open to experience which can overwhelm the self. Sexual and aesthetical experience are models for such overwhelming happiness. The sensation of happiness always is very personal, but in this experience the individual leaves its particularity behind. One has to differentiate between goal and object: Happiness may be a goal, but not it itself, only what obstructs it, can be an object of Critical Theory. 相似文献
66.
67.
Blowers G 《The Journal of analytical psychology》2000,45(2):267-306
The possibility of a Jungian psychology developing in China is considered by a brief historical excursion through the early translations of psychoanalytical works. Translation problems and the contentious nature of some of Freud's ideas have made for their difficult reception in China. The inattention to Jung's ideas in universities in the west in the past, and a reliance on science based subjects by Chinese students studying abroad, have meant little opportunity to study Jung, and, by implication, to translate him. The turbulent political climate in China over the course of the past century has also hindered developments in psychology generally. In addition, certain traditional practices of understanding mind-body relationships and reporting 'illnesses' have precluded the possibility of any psychotherapeutic psychology emerging. However, the present climate looks more favourable for the dissemination of Jungian knowledge, but the question of an appropriate context and a receptive readership remains. Certain Jungian notions can be seen to fit comfortably within traditional systems of Chinese thought but the present day psychology department in China is no more a congenial environment for Jungian psychology than its counterpart in the west. It may be that the success of importing Jungian ideas into China rests with those with a predilection towards arts and cultural sciences, and with the innovations of the organizers of conferences. 相似文献
68.
Switankowsky I 《Theoretical medicine and bioethics》2000,21(6):567-580
Cartesian dualism has been viewed by medical theorists to be oneof the chief causes of a reductionist/mechanistic treatment ofthe patient. Although I aver that Cartesian dualism is one culprit for the misapprehension of the genuine treatment of patients in termsof both mind and body, I argue that interactive dualism whichstresses the interaction of mind and body is essential to treatpatients with dignity and compassion. Thus, adequate medical carethat is humanistic in nature is difficult (if not impossible)to achieve without physicians adhering to a dualistic frameworkin which the body and person is treated during illness. 相似文献
69.
African American Christian consciousness developed in response to the traumatic field in which African American subjectivity took shape. The expression of the faith in the African American tradition is fundamentally tragic as a consequence. The Middle Passage is the existential and symbolic nodal point of this experience. There is a sense in which African Americans remain very much on the water; marginalized and suspended between worlds. There is a deeper sense in which the African American situation and response reflects the condition of modernity and post-modernity in the sense that it is hardly more than modernity becoming conscious of itself. A thorough examination and exploration of its significance is essential to developing a theology that adequately expresses African American Christian consciousness. This paper is an attempt to lay out, what I think, are some of the basic components of the experience and the bare outlines or orientation of such a theology grounded in it. 相似文献
70.
Abstact In the decade and a half since the appearance of Varela, Thompson and Rosch's workThe Embodied Mind,enactivism has helped to put experience and consciousness, conceived of in a distinctive way, at the forefront of cognitive
science. There are at least two major strands within the enactive perspective: a broad view of what it is to be an agent with
a mind; and a more focused account of the nature of perception and perceptual experience. The relation between these two strands
is discussed, with an overview of the papers presented in this volume. 相似文献