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221.
222.
Leslie M. Singer David M. Brodzinsky Anne M. Braff 《Journal of applied developmental psychology》1982,3(4):285-294
Attributions about adoption were examined in adopted and nonadopted children between the ages of 6 and 13 years. Results indicated that nonadopted children had a more negative view of adoption than their adopted age-mates, at least during the early to middle childhood years. By 10–11 years, however, no group difference was noted in adoption beliefs. In addition, with increasing age nonadopted children became less negative about adoption whereas adopted children became more negative about adoption. These results are discussed in the context of differential socialization for adopted and nonadopted children. Implications of adoption beliefs for children's adoption adjustment also are raised. 相似文献
223.
In a sample of 105 children (aged 6 to 12), a stylistic preference for a verbal approach to problem-solving correlated positively with reading ability (independently of age) and degree of right-ear advantage in the report of dichotic stop consonant-vowel syllables (but not with verbal intelligence or hand preference). Verbal strategic preference may: (1) foster the acquisition of reading skill, and (2) bias attention toward input from the right by generating differential left-hemisphere activation. 相似文献
224.
225.
Lawrence Cahoone 《Zygon》2009,44(4):777-796
This essay explores a simple argument for a Ground of Being, objections to it, and limitations on it. It is nonsensical to refer to Nothing in the sense of utter absence, hence nothing can be claimed to come from Nothing. If, as it seems, the universe, or any physical ensemble containing it, is past‐finite, it must be caused by an uncaused Ground. Speculative many‐worlds, pocket universes and multiverses do not affect this argument, but the quantum cosmologies of Alex Vilenkin, and J. B. Hartle and Stephen Hawking, which claim that the universe came from literally nothing, would. I argue that their novel project cannot work for reasons both physical (their “nothing” is actually a vacuum state governed by eternal physical laws) and methodological (physical theory cannot explain the emergence of the physical per se). Thus my argument stands. However, as David Hume showed, a posteriori arguments like mine infer a creation, and Creator, of a certain character, namely, a stochastic concept of creation and a panentheistic, partly physical Creator lacking omniscience and omnipotence. Rather than undermining the cosmological argument, as Hume intended, these limitations liberate the concept of the Ground from unnecessary problems, as Hartshorne suggested. 相似文献
226.
Michael B. Gill 《Philosophical Studies》2009,145(2):215-234
227.
José Ferreirós 《Synthese》2009,170(1):33-70
David Hilbert’s early foundational views, especially those corresponding to the 1890s, are analysed here. I consider strong evidence for the fact that Hilbert was a logicist at that time, following upon Dedekind’s footsteps in his understanding of pure mathematics. This insight makes it possible to throw new light on the evolution of Hilbert’s foundational ideas, including his early contributions to the foundations of geometry and the real number system. The context of Dedekind-style logicism makes it possible to offer a new analysis of the emergence of Hilbert’s famous ideas on mathematical existence, now seen as a revision of basic principles of the “naive logic” of sets. At the same time, careful scrutiny of his published and unpublished work around the turn of the century uncovers deep differences between his ideas about consistency proofs before and after 1904. Along the way, we cover topics such as the role of sets and of the dichotomic conception of set theory in Hilbert’s early axiomatics, and offer detailed analyses of Hilbert’s paradox and of his completeness axiom (Vollständigkeitsaxiom). 相似文献
228.
ANDREAS FØLLESDAL 《Metaphilosophy》2009,40(1):77-91
Abstract: Would a global commitment to international human rights norms provide enough of a sense of community to sustain a legitimate and sufficiently democratic global order? Sceptics worry that human rights cannot help maintain the mutual trust among citizens required for a legitimate political order, since such rights are now too broadly shared. Thus prominent contributors to democratic theory insist that the members of the citizenry must share some features unique to them, to the exclusion of others—be it a European identity ( Habermas and Derrida 2003 ) or a national public culture generally shared only by the members ( Miller 1995, 2000 ). This essay considers and rejects these arguments. While stable, democratic redistributive arrangements do require trust and institutionalised means of trustworthiness; they need not rely on norms or values that distinguish members from non-members: such exclusion is not required. Thus human rights may be part of a common political identity. 相似文献
229.
Max Kölbel 《Synthese》2009,166(2):375-395
The aim of this paper is to examine the kind of evidence that might be adduced in support of relativist semantics of a kind
that have recently been proposed for predicates of personal taste, for epistemic modals, for knowledge attributions and for
other cases. I shall concentrate on the case of taste predicates, but what I have to say is easily transposed to the other
cases just mentioned. I shall begin by considering in general the question of what kind of evidence can be offered in favour
of some semantic theory or framework of semantic theorizing. In other words, I shall begin with the difficult question of
the empirical significance of semantic theorizing. In Sect. 2, I outline a relativist semantic theory, and in Sect. 3, I review
four types of evidence that might be offered in favour of a relativistic framework. I show that the evidence is not conclusive
because a sophisticated form of contextualism (or indexical relativism) can stand up to the evidence. However, the evidence
can be taken to support the view that either relativism or the sophisticated form of contextualism is correct. 相似文献
230.
Steffen Borge 《Journal of Applied Logic》2003,1(1-2):107-118
Tyler Burge has argued that one has an a priori prima facie entitlement to believe in the truth of what one takes to have been presented as true by an interlocutor. This thesis, however, is problematic, since the alleged a priori prima facie entitlement to believe in the truth of our seeming understanding of things presented as true to us, rests on the possibility of determining assertoric force on a purely intellectual basis. This thesis is not plausible and Burge's analogy from memory does not support it. Two routes for defending Burge's thesis of the a priori prima facie entitlement to believe in the truth of what has been asserted can be identified: the Transcendental Route and the Intrinsic Rationality Route. David Lewis' account of linguistic convention would serve as a transcendental argument for the a priori prima facie entitlement to believe in the truth of what has been asserted, but flaws in Lewis' theory leave us deprived of any good transcendental argument for such an entitlement. The Intrinsic Rationality Route is in better standing, but we have yet to see an argument for why we should resort to that measure. 相似文献