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1.
Abstract. The recently suggested reformulation of Darwinian evolutionary theory, based on the thermodynamics of self-organizing processes, has strong philosophical implications. My claim is that the main philosophical merit of the thermodynamic approach, made especially clear in J.S. Wicken's work, is its insistence on the law-governed, continuous nature of evolution. I attempt to substantiate this claim following a historical analysis of beginning-of-the-century ideas on evolution and matter-life relationship, in particular, the fitness-of-the-environment-for-life theory of the Harvard physiologist L.J. Henderson. In addition, I point to an epistemological common ground underlying the studies of the “thermodynamics school” and other currently active research groups focusing on the emergence and evolution of biological organization. 相似文献
2.
An analytical review of the current situation of Christian philosophyin Russia is presented, aiming to explain, why so much expectedrenaissance of this philosophy in the post-soviet period did nottake place. Russian philosophy is shown to be structurally a synthesis of the Western conceptual framework and Eastern Christian discourse,the latter being, in turn, the synthesis of patristic and asceticdiscourse, including two basic paradigms, deification (theosis)and sacralisation, and having energy as its dominant category.The key role of ascetic experience in Eastern Christian discourseis stressed. Topical problems related to the study of thisexperience, as well as concepts of energy and theosis, are discussed. 相似文献
3.
《Islam & Christian-Muslim Relations》2012,23(1):3-18
The political participation of Christians in the Arab world highlights the difficulties of reconciling the principles of equality and full rights based on citizenship with maintaining the public role of the religion of the majority of the population – Islam. Christian strategies have focused upon both Arab and state nationalism as well as pursuing individual ambition. The political context of these efforts is also significant. First, Christians are not immune to the political environment in the region, which has been characterized by a tradition of authoritarianism and limited political opportunity. Second, the Islamic environment provides the framework for discussing the political role of non-Muslims in Muslim-majority states. Christian political participation has also been shaped by the strategies pursued by the ruling regimes. These are: the treatment of Christians as the same or indistinct, the notion of ‘loyal’ citizens, and the institutionalization of differences through quotas. Yet irrespective of what strategy is employed, religious identity continues to be the crucial factor in determining the type of political participation accessed by Christians in the region, thus challenging the notion of national unity. 相似文献
4.
《Islam & Christian-Muslim Relations》2012,23(1):31-44
This article analyses the representation of Muslim–Coptic relations in the Al-Ahrām newspaper between 2005 and 2010. The primary goal is to assess the strategies and discourses used by this newspaper to represent sectarianism. As scholars note, negative representations of the ‘other’ in the media can contribute to shaping and prolonging conflict. Therefore, Al-Ahrām's representation of sectarian incidents is significant for the analysis both of the dynamics of Muslim–Christian relations in Egypt, and of state and church policies towards communal violence. Three are three central discourses. (1) The use of selective narratives of history to construct a collective understanding of national unity as a natural state of relations between Muslims and Christians in Egypt. (2) Displacement of blame, which means constructing inter-religious conflict as alien and external through the use of an ‘us versus them’ paradigm in order to shift responsibility for Egypt's sectarian incidents to ‘outsiders’. (3) The control of extreme religious views through a discourse of ‘extremists versus moderates’. 相似文献
5.
Robert B. Glassman 《Zygon》1998,33(4):661-683
Ralph Burho's paradigmatic scientific innovation is the extension of the concept of symbiosis to coadapted human genotypes and "culturetypes," centered on religion. Civilization also requires a coexistent secular arena, where religion's nearness may help prevent our natural synergistic instrumentalizations of each other from degrading to losses of respect for one another as responsible free agents. The mixed messages in the Bible's diverse stories help to preserve a richness of choices in memory as we navigate history. We science-and-religion theorists should expand our cademic base to include economics, politics, literature, and other areas, while emulating Ralph's wise and good-humored ways of drawing us together and affecting our lives. 相似文献
6.
Edwin C. Laurenson 《Zygon》2000,35(4):907-918
This article responds to Stanley J. Grenz's Templeton Lecture, “Why Do Theologians Need to Be Scientists?” published in the June 2000 issue of Zygon (Grenz 2000). In the first part I outline my reasons for finding the kind of theological reflections in which Grenz engages worthy of attention by noting my disagreement with the view that a sufficient response to theological issues can be formulated on the basis of an examination of our biological nature. I assert, in that connection, the autonomy of reason as a way of investigating and understanding the world. In the second part I respond directly to Grenz by explaining my disagreement with the postmodern critique of science upon which he relies and his adherence to Christian eschatology as an answer to the conundrums into which, he posits, we are drawn as a result of that critique. I note that I agree with Grenz, however, that the activity of valuing is necessarily a forward‐looking Godlike endeavor that is not derivable from science. In the third part I suggest that we must be open to the investigation of the possible existence of an objective realm of value and that, in any case, rejection of the postmodern critique of science in many cases pro‐vides a sound basis for the disciplined resolution of factual questions that frequently lie at the base of disagreements about values. 相似文献
7.
S. Jonathon O'Donnell 《Religion》2020,50(4):696-719
ABSTRACT This article uses discourse analysis to explore the intersection of spiritual warfare demonology and Christian nationalism among Trump-supporting neo-charismatic evangelicals. Analysing public materials produced during and after the 2016 US presidential campaign, it demonstrates how demonologies operate discursively to categorise, comprehend, and contest understandings of American identity and destiny. Situating spiritual warfare demonology in relation to narratives of ‘post-truth politics’ as the destabilisation of neoliberal consensus reality, the article explores how charismatic evangelicals position Trump’s election as a divine assault on a demoniac status quo, epitomised in the conspiratorial figure of the ‘Deep State.’ Examining demonologies of the ‘state’ and ‘border’ as joint arenas of epistemic and societal contestation, the article shows how spiritual warfare discourses seek to (re)define sociocultural notions of truth and falsity and thereby (de)legitimise specific gendered, sexualised, and racialised forms of being and belonging. 相似文献
8.
9.
Philip Browning Helsel 《Pastoral Psychology》2009,58(2):181-182
This brief article introduces the three articles diagnosing God by Helsel, Capps, and Carlin as examples of a skeptical strain
that has been present throughout Judeo–Christian history, suggesting that psychology as an “interrogative” mode is a necessary
counterpoint to theology’s dogmatic mode. The three articles are recommended on the basis of their heuristic value for instruction
about mental illness, their playfulness and humor, and their potential for reshaping traditional images of God that have been
harmful. 相似文献
10.
Delkeskamp-Hayes Corinna 《Christian Bioethics: Non-Ecumenical Studies in Medical Morality》2009,15(1):1-16
This introduction supplies further bearing points for the conceptualmap, which the introduction to the previous issue on Europeanbioethics (2008/1) had provided for sorting out the variousdimension in which the essays collected in these issues resembleand differ from each other. Special attention is devoted tocommunication, as diverse Christianities attend to differentpurposes, problems, and opportunities for normatively engaging(persuading, influencing, ruling, opposing, and converting)their surrounding secularized cultures. These differences reflectincompatible ways of conceiving Christ's acts of healing, asthese provide a model for His disciples' bioethics. These differencesalso reflect diversely rationalist and noetic epistemologies.The subtext concerns the haunting question about the enduringsustainability of a specifically Christian bioethics in Europe.As Schotsmans opts for a Roman Catholicism that is not recognizedas such by his Magisterium, as Muller transforms Protestantisminto a religiously nonhostile laicity, as Messer and Silva daBarbosa hope for the prophetic impact of communal "cities onthe hill," and as the Orthodox pursue the conversion of WesternEurope in Greek, Russian, and Rumanian, ongoing Divine miraclespresent the most realistic hope. 相似文献