全文获取类型
收费全文 | 221篇 |
免费 | 8篇 |
国内免费 | 2篇 |
专业分类
231篇 |
出版年
2023年 | 5篇 |
2022年 | 6篇 |
2021年 | 1篇 |
2020年 | 4篇 |
2019年 | 6篇 |
2018年 | 6篇 |
2017年 | 5篇 |
2016年 | 3篇 |
2015年 | 4篇 |
2014年 | 8篇 |
2013年 | 33篇 |
2012年 | 7篇 |
2011年 | 1篇 |
2010年 | 6篇 |
2009年 | 3篇 |
2008年 | 15篇 |
2007年 | 28篇 |
2006年 | 20篇 |
2005年 | 16篇 |
2004年 | 15篇 |
2003年 | 8篇 |
2002年 | 10篇 |
2001年 | 4篇 |
1999年 | 4篇 |
1998年 | 2篇 |
1997年 | 2篇 |
1996年 | 4篇 |
1995年 | 1篇 |
1992年 | 1篇 |
1989年 | 2篇 |
1987年 | 1篇 |
排序方式: 共有231条查询结果,搜索用时 0 毫秒
1.
Studies in East European Thought - 相似文献
2.
3.
人与人的和谐是和谐社会的“底线要求”,人与社会的和谐是和谐社会的核心所在,而人与自然的和谐是和谐社会的基本前提。人与自然和谐集中体现为环境公正。它首先是指人与自然物种之间的种际公正,具体体现为两个维度的公正:在空间维度上,要促进国际公正、族际公正、域际公正、群际公正;在时间维度上具有代际公正意识。 相似文献
4.
威尔逊通过社会生物学的研究,指出动物的社会行为有其生物学的基础。他认为人类的利他主义伦理也同样有着生物学基础,从而提出了以生物行为科学解释伦理本质的伦理观。社会生物学伦理观,是一座联接伦理学与自然科学的桥梁。当今时代,进一步深入研究社会生物学伦理观,对于完善伦理学的科学基础,对于如何恰当地开展社会伦理教育都具有重要的意义。 相似文献
5.
Pavol Bargár 《International review of missions》2020,109(1):99-111
This article explores the symbol of the feast, as proposed by the 2012 World Council of Churches’ affirmation Together towards Life: Mission and Evangelism in Changing Landscapes (TTL). The feast is introduced as an appropriate hermeneutic tool to account for the multi-layered and dynamic reality of human life in the presence of others and in the presence of God. Interpreting the feast, together with TTL, as a symbol of the liberation and reconciliation of the whole creation and of the celebration of life in response to the outreaching love of God, the article reflects on some contemporary theological voices arguing that God’s invitation to the feast of God’s kingdom is a central element of Christian existence. Such feasting is, among other things, characterized by the dynamics of facing, the presence of the other, the awareness of human corporeality, and the particularization of the other that can overcome the idolatrous power of death. Entering this conversation, the present article will argue that the symbol of the feast can helpfully be understood in its two-fold dynamics of promise and resistance. While giving assurance about the transformation of all reality in the coming reign of justice and peace, the symbol of the feast, with its emphasis on inclusiveness and equality, also empowers people to resist all life-denying forces. Walking with the rest of the creation “together towards a banquet,” Christians are thus enabled, it will be asserted, to discern and actively live their vocation. 相似文献
6.
7.
Eric Mack 《Ethical Theory and Moral Practice》1999,2(2):87-115
This paper offers a programmatic philosophical articulation of moral and political individualism. This individualism consists of two main components: value individualism and rights individualism. The former is the view that, for each individual, the end which is of ultimate value is his own well-being. Each individual's well-being has ultimate agent-relative value and the only ultimate values are these agent-relative values. The latter view is that individuals possess moral jurisdiction over themselves, i.e., rights of self-ownership. These rights (along with other rights individuals may come to possess) constrain the manner in which agents may pursue value. For this reason, the articulated individualism is an constrained individualism. Sketches of arguments are offered for both value and rights individualism. And it is argued that the sole legitimate function of legal/political institutions is to further delineate and protect the rights of individuals. However, the paper is also concerned to indicate why this radical moral and political individualism does not have many of the features or implications that are commonly ascribed to it. In this connection, I seek to show how this social doctrine accords with individuals' having concern for the well-being of others, with the emergence of relationships among individuals that have both instrumental and non-instrumental value, with a degree of responsibility for self and others that is often thought to be antithetical to individualism and, in general, with a flourishing of civil order. 相似文献
8.
Xiren Song 《Frontiers of Philosophy in China》2009,4(2):211-227
The existent ethical relationships are the result of the historical amalgamation of objective and subjective conditions. Ethical
relationships are essential relationships in the real and rational order, which are maintained by a system of regulations
on morals, laws and customs, and infused with a spirit of subjectivity. Rationality and legitimacy are the primary concerns
of those relationships. A distinction between morals and ethos needs to be made when studying ethical order. Sound ethical
order lies in effective regulation of morals and effective control of law. In the process of social reform, ethical order
promotes social development through the dialectical movement of freedom and necessity. A harmonious society is a society which
is based on legitimate and just ethical order.
Translated by Cui Hui from Lunlixue yanjiu 伦理学研究 (Studies in Ethics), 2007, (5): 1–8 相似文献
9.
小康社会与城市伦理精神 总被引:1,自引:0,他引:1
全面建设小康社会需要一种伦理精神来支撑。本文将塑造城市精神与全面建设小康社会联系起来,认为作为时代进步表征的城市伦理精神是城市精神的核心与灵魂,是全面建设小康社会的精神动力和基本价值目标。目前,我们全面建设小康社会特别需要高扬八大城市伦理精神;从当代社会变化的实际出发,着力培育与时代进步契合的城市伦理精神的具体途径。 相似文献
10.
试论"生理-心理-伦理-社会"相结合的大学生心理健康教育模式 总被引:3,自引:0,他引:3
胡凯 《医学与哲学(人文社会医学版)》2005,26(5):57-58
提出了"生理-心理-伦理-社会"相结合的大学生心理健康教育模式,指出这种模式是建立在健康新概念的指导下,全面考虑了影响心理健康的各种因素,以当代大学生心理健康的现状与原因为基础和依据的具有中国特色的大学生心理健康教育模式. 相似文献