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41.
Christina T Partridge Jennifer Turiaso 《Christian Bioethics: Non-Ecumenical Studies in Medical Morality》2005,11(1):77-92
Widows, women, and the bioethics of care must be understood within an authentic Christian ontology of gender. Men are men and women are women, and their being is ontologically marked in difference. There is an ontology of gender with important implications for the role of women in the family and the Church. The Christian Church has traditionally recognized a role for widows, deaconesses, and female monastics, which is not that of the liturgical priesthood, but one with a special relationship to care and therefore with particular implications for health care and a Christian bioethics of care in the twenty-first century. In the shadow of early male mortality, women as wives should turn to support their husbands and as widows to support those in need. Widows, in becoming authentic Christian monastics, can bring into the world an icon of rightly ordered women providing rightly ordered Christian care for those in need. They can enter the moral vacuum created by misunderstandings of the place of women and the service vacuum created by a disappearance of religious nuns in Western health care facilities with a presence that is at one with the Church of the Fathers. 相似文献
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Mark Heller 《Philosophical Studies》2008,140(1):83-101
The Donkey Problem (as I am calling it) concerns the relationship between more and less fundamental ontologies. I will claim
that the moral to draw from the Donkey Problem is that the less fundamental objects are merely conventional. This conventionalism
has consequences for the 3D/4D debate. Four-dimensionalism is motivated by a desire to avoid coinciding objects, but once
we accept that the non-fundamental ontology is conventional there is no longer any reason to reject coincidence. I therefore
encourage 4Dists to become even more radical—embrace the Donkey Problem’s conventionalism and deflate the debate between 3Dists
and 4Dists.
相似文献
Mark HellerEmail: |
44.
NORMAN MOORADIAN 《Metaphilosophy》2006,37(5):673-690
Abstract: This article raises the question of how the ontological status of virtual objects bears on their intrinsic value. If virtual objects are unreal or less real than physical objects, does it mean that they will have less intrinsic value? If they have intrinsic value, what are the explanations for this value, and how do they relate to the ontological status of the virtual objects? First, the article reviews recent work concerning the ontological status of virtual reality and virtual objects. Second, it argues that in some cases the ontological status of virtual objects does undermine the value placed in them, in that the objects can fail to have the properties that ground the value attributions made to them, while in other cases their ontological status is not important. Finally, the article relates the grounding of value attributions to philosophical theories of value, in particular, perfectionism and hedonism. 相似文献
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Kelly Trogdon 《Philosophical Studies》2009,143(2):147-165
A major stumbling block for non-reductive physicalism is Kim’s disjunctive property objection. In this paper I bring certain
issues in sparse ontology to bear on the objection, in particular the theses of priority monism and priority pluralism. Priority pluralism (or something close to it, anyway) is a common ontological background assumption, so in the first part
of the paper I consider whether the disjunctive property objection applies with equal force to non-reductive physicalism on
the assumption that priority monism is instead true. I ultimately conclude that non-reductive physicalism still faces a comparable
problem. In the second part, I argue, surprisingly enough, that what I call ‘fine-grained reductionism’, a particular version
of which Kim proposes as an alternative to non-reductive physicalism, may work better in the monist framework than the pluralist
one. I conclude that issues in sparse ontology, therefore, are more relevant to the debate about physicalism than one may
have thought.
相似文献
Kelly TrogdonEmail: |
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俞吾金 《Frontiers of Philosophy in China》2009,4(3):400-416
For a long time, under the influence of traditional Western philosophy, Orthodox interpreters have distorted Marx’s philosophy
as the ontology of matter, thereby concealing the essence of Marx’s philosophy, and eliminating the fundamental difference
between Marx’s philosophy and traditional philosophy. This paper proposes that Marx’s philosophy is not the ontology of matter,
but on the contrary, by examining the ontology of matter, Marx put forward his own ontological theory, i.e., the ontology
of the praxis-relations of social production, by which Marx linked the realms of phenomenon and essence, revealing the content
and essence of his philosophy.
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Translated by Kong Hui from Zhexue yanjiu 哲学研究 (Philosophical Researches), 2008, (3): 3–11 相似文献