全文获取类型
收费全文 | 1169篇 |
免费 | 91篇 |
国内免费 | 12篇 |
出版年
2024年 | 2篇 |
2023年 | 35篇 |
2022年 | 7篇 |
2021年 | 11篇 |
2020年 | 47篇 |
2019年 | 56篇 |
2018年 | 46篇 |
2017年 | 60篇 |
2016年 | 57篇 |
2015年 | 39篇 |
2014年 | 46篇 |
2013年 | 139篇 |
2012年 | 29篇 |
2011年 | 21篇 |
2010年 | 19篇 |
2009年 | 35篇 |
2008年 | 79篇 |
2007年 | 83篇 |
2006年 | 85篇 |
2005年 | 60篇 |
2004年 | 49篇 |
2003年 | 41篇 |
2002年 | 39篇 |
2001年 | 23篇 |
2000年 | 38篇 |
1999年 | 22篇 |
1998年 | 17篇 |
1997年 | 27篇 |
1996年 | 10篇 |
1995年 | 5篇 |
1994年 | 9篇 |
1993年 | 5篇 |
1992年 | 7篇 |
1991年 | 6篇 |
1990年 | 7篇 |
1989年 | 2篇 |
1988年 | 8篇 |
1987年 | 1篇 |
排序方式: 共有1272条查询结果,搜索用时 31 毫秒
191.
神经语言学是一门新兴的医学与语言学的交叉边缘学科。简要论述了该学科的起源,研究范围,主要研究方法以及在我国的研究现状,还探讨了它与神经哲学的关系和它的哲学思考。因此,神经语言学体现了现代科学各学科门类交叉的必然趋势,是当代学术研究的前沿,具有广阔的发展前景。 相似文献
192.
Confucianism, Buddhism and Taoism are three main classic Chinese philosophy schools, which all deal with the question of how
one should live. In this paper, we first review these ancient recommendations and next consider whether they promise a happy
life in present-day society. Recommended behaviours found in the ancient texts are compared with conditions for happiness
as observed in present-day empirical investigations. Classic Confucianism appears to offer the most apt advice for finding
happiness in present-day society, in particular because it recommends that one should be involved in real life. Classic Taoist
advice is second best: its strong point is that it advises us against too much social conformism and bookishness. The advice
given by classic Buddhists is better not followed in modern society. 相似文献
193.
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
194.
Heiner Roetz 《Dao》2008,7(4):367-380
The article discusses central assumptions of Tu Weiming’s program of overcoming the “enlightenment mentality” and throws a critical light on his conceptions of religious
or spiritual Confucianism, of a Confucian modernity, and of the “multiple modernities” theory in general. It defends a unitary
rather than multiple concept of modernity in terms of the realization of a morally controlled “principle of free subjectivity”
and tries to show how Confucianism, understood as a secular ethics, could contribute to this goal. 相似文献
195.
MARIËTTE WILLEMSEN 《Metaphilosophy》2006,37(2):277-283
Abstract: This article is a response to Ole Martin Skilleås's “Knowledge and Imagination in Fiction and Biography.” The first section of the article summarizes the line of the argument in four theses: (1) What is real is more influential than what is made up; (2) there is no metaphysical chasm between autobiographers and us; (3) (auto)biographies are not just empirical; and (4) the moral lesson of a fiction need not be accepted. In the second section each of these theses is criticized. This criticism leads to the conclusion that we should welcome (auto)biographical texts in our moral investigations, but not at the cost of fictional texts. This conclusion is coupled with a proposal to formulate criteria to distinguish texts that matter from those that do not. 相似文献
196.
Yasuo Deguchi 《Topoi》2006,25(1-2):33-38
This paper contrasts and illustrates two types of breakthroughs in philosophy; i.e., external and internal ones. Both are
made possible through its application to a newfield. In the external breakthrough, a new field is discovered by such factors
without philosophy as
encounters with different traditions of thought and advance in technology. In the internal one, a new field is brought into
attention by critical examination of one or another assumption within philosophy that has once dismissed the field as too
trivial or insignificant to be its proper subject. Based on this distinction, a research guideline for philosophy is proposed
that one must always seek the possibility of its internal breakthrough. It is also suggested that the philosophy of science
and epistemology can be innovated internally when they are applied to a new field, that is, statistics. Finally the distinction
between pure and applied philosophy is reinterpreted in the light of the internal breakthrough. 相似文献
197.
Jay Rosenberg 《Topoi》2006,25(1-2):97-99
Culturally, America is well overdue for a Second Enlightenment, but since the dominant majority of its citizens are regrettably
both symbol-minded and star-craving mad, and since the mass media are generally inaccessible to us, the chance that contemporary
philosophers could contribute to such a thing, much less help instigate it, is near vanishingly small. As educators, in contrast,
we can perhaps make ourselves useful by beginning to clear the extensive muck out of at least some of our students’ minds.
In any event, the discipline of philosophy as such is in serious need of renewal, but that, should it unexpectedly happen,
will be matter of luck rather than a result of deliberate action. 相似文献
198.
Bas C. van Fraassen 《Topoi》2006,25(1-2):123-127
Looking back from 2049 over one-hundred and fifty years of philosophy, a student's essay reveals what became of rival strands in Western philosophy – with a sidelong glance at the special Topoi issue on the theme “Philosophy: What is to be Done?” that was published almost half a century earlier. 相似文献
199.
Slavoj Žižek 《Topoi》2006,25(1-2):137-142
There are not only true or false solutions, there are also false questions. The task of philosophy is not to provide answers
or solutions, but to submit to critical analysis the questions themselves, to make us see how the very way we perceive a problem
is an obstacle to its solution. This holds especially for today’s public debates on ecological threats, on lack of faith,
on democracy and the “war on terror”, in which the “unknown knowns”, the silent presuppositions we are not aware of, determine
our acts. 相似文献
200.
哲人的多种面相是其政治哲学之所以复杂的深层原因,该文以孔子与《论语》中四类人的关系为线索,通过分析孔子对四类人的看法以及自己与他们的关系定位,旨在呈现孔子在其中所表现出来的多重面相,并由此进而把握孔子式哲人与政治的关系。 相似文献