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201.
202.
以汉字为实验材料,自变量为汉字正字法笔画家族大小,采用延迟反应的同一字判断任务,记录并研究大学生被试对刺激字的脑电(EEG)。本文对笔画家族的定义是,通过改变1~5笔笔画得到刺激字的正字法家族成员,改变的笔画不构成部件。脑电结果显示:大家族刺激字比小家族刺激字诱发更负的N400和N250成分、更低的P200,其中N400的结果与基于交互激活模型的二阶段理论的预期一致。 相似文献
203.
Noboru Konno Ikujiro Nonaka Jay Ogilvy 《World Futures: Journal of General Evolution》2014,70(1):19-27
Drawing on Alasdair MacIntyre's book, After Virtue, we criticize current approaches to business ethics and corporate social responsibility. Both Kantian approaches that stress the importance of good intentions, and utilitarian approaches that stress the importance of good results come under MacIntyre's critique, as do Moore's ethical intuitionism and Stevenson's emotivism. In their place, a return to Aristotle shows us the importance of good habits, good practices, and the unity of the several virtues. The example of Winston Churchill is used to illustrate virtue-based leadership. 相似文献
204.
Ryan West 《The Journal of religious ethics》2015,43(3):493-519
Macalester Bell urges the cultivation of apt contempt as the best response to what she calls “the vices of superiority” (arrogance, hypocrisy, racism, and the like). In this essay, I sketch two character profiles. The first—the ideal contemnor—paradigmatically answers the vices of superiority with contempt. The second—the ideal Christian neighbor—is marked by humility and love, and answers the vices of superiority in non‐contemptuous ways. I argue that the latter character rivals (and may even outshine) the former as a fitting moral response to the vices of superiority. Furthermore, I argue that the two character profiles are incompatible, so one cannot jointly cultivate humble love and contempt. Given contempt's nastiness, and the alternative resources available for answering the vices of superiority, I suggest one should focus one's character‐formation efforts on the cultivation of humility and love. 相似文献
205.
James Calvin Davis 《The Journal of religious ethics》2001,29(2):283-306
The English Puritan Richard Baxter (1615–1691) developed an account of forgiveness that resonates with twentieth‐century virtue ethics. He understood forgiveness as one component of a larger disposition of character developed in community as human beings recognize themselves as sinful creatures engaged in complex relationships of dependency and responsibility, with both God and one another. In the midst of these relationships, persons experience divine and human forgiveness and discover opportunities to practice forgiveness in return. Baxter thus negotiated a distinctive relationship between Christian hope for reconciliation and more stereotypical Puritan emphases on punishment, civil order, and justice. At the same time that recent moral reflection allows us to raise questions about some features of Baxter's argument (such as his treatment of anger), his work provides important resources for correlating dispositions with concrete obligations, establishing a place for forgiveness in the public realm, and counterbalancing the modern emphasis on individual rights. 相似文献
206.
Michael McKenna 《Philosophical Studies》2008,139(1):29-37
In “Control, Responsibility, and Moral Assessment” Angela Smith defends her nonvoluntarist theory of moral responsibility
against the charge that any such view is shallow because it cannot capture the depth of judgments of responsibility. Only
voluntarist positions can do this since only voluntarist positions allow for control. I argue that Smith is able to deflect
the voluntarists’ criticism, but only with further resources. As a voluntarist, I also concede that Smith’s thesis has force,
and I close with a compromise position, one that allows for direct moral responsibility for the nonvoluntary, but also incorporates
a reasonable control condition.
相似文献
Michael McKennaEmail: |
207.
208.
Creating Character: Aristotle on Habituation,the Cognitive Power of Emotion,and the Role of Prudence
LIU Wei 《Frontiers of Philosophy in China》2012,7(4):533
For Aristotle creating a virtuous character means habituating a stable emotional state or disposition (hexis), which enables the agent to feel and act rightly, and to have the intellectual virtue prudence (phronēsis) complete this habituation. But because feeling or emotion (pathos) is a passive state, it is not clear in what way we can make ourselves be affected correctly. This paper tries to solve this apparent difficulty by emphasizing the cognitive power of emotion. It also examines the role of prudence in the acquisition of ethical virtue, supporting an anti-intellectualist understanding of practical motivation. 相似文献
209.
为了考察记忆的知觉干扰效应机制,实验采用“学习-测验”范式,探索了在不同程度视觉干扰条件下,再认测验里低频汉字及双字词的记忆成绩。结果发现:(1)在对低频汉字的记忆中,知觉干扰条件引起了“反知觉干扰效应”,知觉干扰条件削弱了对汉字的记忆;(2)低频双字词不存在记忆的“反知觉干扰效应”。结果可以解释为,记忆的知觉干扰效应反映语音加工优势。 相似文献
210.
脑神经系统的非线性动力学特征及方法论 总被引:1,自引:1,他引:0
脑神经系统的非线性动力学特征是:它具有非线性、混沌性、突变性、自组织性及不可逆性等.脑神经系统是人类生命的中枢系统,这个系统是一个非线性动力学的复杂系统,由一个远离平衡态的耗散结构,综合构成了脑神经系统的整体性、复杂性.从方法论的角度对脑神经系统的整体性、复杂性进行了思考,并提供了一个方法论的理论框架,及具体的技术方法. 相似文献