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151.
Hartry Field 《Philosophical Studies》2009,143(2):249-290
The paper outlines a view of normativity that combines elements of relativism and expressivism, and applies it to normative
concepts in epistemology. The result is a kind of epistemological anti-realism, which denies that epistemic norms can be (in
any straightforward sense) correct or incorrect; it does allow some to be better than others, but takes this to be goal-relative
and is skeptical of the existence of best norms. It discusses the circularity that arises from the fact that we need to use
epistemic norms to gather the facts with which to evaluate epistemic norms; relatedly, it discusses how epistemic norms can
rationally evolve. It concludes with some discussion of the impact of this view on “ground level” epistemology.
相似文献
Hartry FieldEmail: |
152.
153.
Charles EP 《Integrative psychological & behavioral science》2009,43(1):53-66
As Ecological Psychology pushes into new areas, success will be made easier by a rediscovery its theoretical history, in particular
the “New Realism”, lead in part by E. B. Holt. Three New Realists tenants seem particularly relevant: (1) we experience reality,
(2) relations are real, and (3) things are what you see when you see those things. Though the two groups differ in terms of
their conception of perception, and what can be perceived, their conceptions are related in very insightful ways. Further,
the comparison reemphasizes the extent of unique empirical claims ecological psychologists make, and grounds those claims
within a larger framework for psychology as a whole. This makes obvious the need for further work on the mathematics of invariants,
the physiological mechanisms of information extraction, and the behaviors of perception.
Eric P. Charles is an assistant professor of Psychology in Pennsylvania State University, Altoona. He has done mathematical, empirical and theoretical work revolving around the Ecological Psychology of James J. Gibson. This lead to study of the history of psychology, philosophy of science, and evolutionary psychology. His empirical work currently focus on researching active looking, particularly its development in infancy. 相似文献
Eric P. CharlesEmail: |
Eric P. Charles is an assistant professor of Psychology in Pennsylvania State University, Altoona. He has done mathematical, empirical and theoretical work revolving around the Ecological Psychology of James J. Gibson. This lead to study of the history of psychology, philosophy of science, and evolutionary psychology. His empirical work currently focus on researching active looking, particularly its development in infancy. 相似文献
154.
155.
Michael Stöltzner 《Journal for General Philosophy of Science》1999,30(2):289-316
On Two Types of Realism in Quantum Theory. Current realist approaches to the foundations of quantum theory emphasize the dichotomy
between (Copenhagen) positivism and ‘beable’-realism. Recently it was even attempted to turn this picture into two (equally
possible) histories in order to legitimate Bohmian Mechanics as a viable alternative. This paper argues that this dichotomy
is philosophically inadequate and historically questionable by embedding it into the philosophical discussion on positivism
and realism that has taken place since the 1920s. Logical Empiricists back then advocated empirical realism and contrasted
it to absolutistic metaphysical realism. From this viewpoint David Bohm's ‘beable’-realism combines elements of Mach's sensualism
with a pre-Kantian metaphysics. As Wesley Salmon's position shows, empirical realism can become quite pronounced without relapsing
into Bohmian philosophy. Instead it arrives close to the GRWP-interpretation. Hence, when Bernard d'Espagnat binds both together
as ‘ontological interpretations’, he blurs the borderline between empirical and metaphysical realism that his Veiled Reality
has set out to draw, quite in concordance with Logical Empiricism.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献
156.
Mary Gerhart 《Zygon》1988,23(3):281-285
Abstract. I read Robbins's essay as a hermeneutics of suspicion against the claims of critical realism, especially the tendency of critical realism to achieve correspondence with the world rather than participation in changing it. I read van Huyssteen's essay as an application of critical realism which tends toward correspondence in spite of his correct statement of the theory. I read Hefner's paper as an exposition of both claims and methods capable of conveying truth and genuine knowledge. As such, Hefner's paper illustrates an adequate application of the theory of critical realism and overcomes the suspicion suggested by Robbins. 相似文献
157.
Nancey Murphy 《Zygon》1996,31(1):11-20
Abstract. Two aspects of Ian Barbour's position on the relation between religion and science are considered. First is his preference for comparing religions as a whole to scientific paradigms. It is suggested that the concept of a tradition as defined by Alasdair MacIntyre is more useful than Thomas Kuhn's paradigm. Thus, the Christian tradition could be compared to the Aristotelian or Newtonian scientific traditions. Within traditions, both religious and scientific, we find schools with enough agreement on fundamentals to be designated research programs, as defined by Imre Lakatos; here fruitful comparisons between theology and science are possible. Barbour's critical realism is intended as a compromise between highly rationalistic and sociological accounts of science. However, rationalism and sociology of science are answers to two different sets of questions rather than extremes on a spectrum of answers to the same question. Thus, there is no middle position between them, and no compromise need be found. 相似文献
158.
以往研究发现眼睛注视方向知觉受面孔表情的影响,愤怒面孔相较于恐惧面孔更倾向被判断为看着观察者。虽然研究者对此提出了不同的解释,但目前尚不清楚愤怒和恐惧表情在注视方向知觉中的这种差异影响到底来自于面孔的结构信息还是物理特征信息。本研究采用注视方向辨别任务,计算直视知觉范围(The Cone of Direct Gaze,CoDG)为因变量,分别以直立,倒置及模糊图片为实验材料,试图通过分离面孔结构信息和物理特征信息,对以上问题进行探讨。结果发现在保留面孔全部信息的情况下(实验1)愤怒面孔的CoDG大于恐惧面孔;在破坏结构信息加工,只保留特征信息加工的情况下(实验2))愤怒和恐惧表情在直视知觉范围上的差异消失了;在削弱物理特征信息加工,保留结构信息加工的情况下(实验3)二者在CoDG上的差异又复现。本研究结果说明不同威胁性面孔表情对眼睛注视知觉的影响主要来自于二者在与情绪意义相关的结构信息加工上的不同,而二者非低级的物理信息上的差异,支持信号共享假说和情绪评价假说对威胁性面孔表情与注视方向整合加工解释的理论基础。 相似文献
159.
Takuya Niikawa 《Metaphilosophy》2020,51(4):593-610
This paper aims to reveal the source of the dispute between naive realism and intentionalism. To accomplish this task, it examines Adam Pautz’s challenge to naive realism, according to which a naive intuition about visual phenomenology, which is the only workable case for naive realism, is problematic. It argues that naive realists can address the challenge from Pautz by rejecting his assumption that naive realists and intentionalists agree on the nominal definition of visual phenomenology. The paper then argues that the reason naive realists want to preserve the naive intuition is its irresistibility rather than its reliability. Given this, it concludes that the disagreement between naive realism and intentionalism is rooted in what philosophical projects they tackle. Naive realists are engaged in the philosophical project of delineating a coherent view of the actual world in which the irresistible naive intuition can be true; the intentionalist philosophical project differs from it. 相似文献
160.
Christopher C. Knight 《Zygon》2016,51(3):573-591
On the basis of both philosophical arguments and the theological perspectives of Eastern Orthodox Christianity, a critique of two beliefs that are common within the mainstream science–theology dialogue is outlined. These relate to critical realism in understanding language usage and to naturalistic perspectives in relation to divine action. While the naturalistic perspectives on the history of the cosmos that are predominant within the dialogue are seen as generally acceptable from an Orthodox perspective, it is argued that they require theological expansion. This expansion suggests an understanding other than the “causal joint” model commonly adopted in relation to “special” divine action. This alternative model renders the distinction between “special” and “general” divine action redundant, and is based on what has been called a “teleological‐Christological” understanding of the cosmos, rooted in the fourth gospel's notion of the divine Logos. The relevance of this critique to scholars outside of the Orthodox community is urged. 相似文献