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81.
Qiyong Guo 《Frontiers of Philosophy in China》2006,1(2):185-203
The representatives of modern Neo-Confucianism all greatly value Yi Zhuan and regard it as one of their spiritual resources, and give their own creative interpretations and transformations. Xiong
Shili’s ontological-cosmological theory takes “qian yuan” as its center; Ma Yifu has a theory of ontology-cultivation centered
on “nature-principle”; Fang Dongmei has a metaphysics of production and reproduction; Mou Zongsan takes the view of “completely
knowing the fathomless and understanding transformation” as a moral metaphysics; and in Tang Junyi there is a theory of the
harmony of doctrines on Heaven and man in which “the knowledge of divine understanding” is its key concept. They employ modern
philosophical concepts and thinking to illustrate the cosmology, ontology, theory of life, theory of human nature, theory
of spiritual worlds, axiology and their connections in Zhou Yi. They affirm that the characteristics of Chinese philosophy that are different from Western philosophy consist in a naturalist
view of vital life, a harmonious view of totality, an axiological view that values exist in natural universe and the world
of fact, the pursuit of Good and Beauty, and intuitive experience of inner world.
__________
Translated from Zhou Yi Yanjiu 周易研究 (Zhou Yi Studies), 2004 (4) by Hao Changchi 相似文献
82.
Dunhua Zhao 《Frontiers of Philosophy in China》2006,1(1):22-32
There are two tendencies in the arguments of the legitimacy of metaphysics in ancient China: the tendency to argue that there
was no metaphysics in ancient China and the tendency to argue that ancient Chinese metaphysics is totally different from that
of the West. In this article, the author counters these tendencies and argues that Chinese and western metaphysics both originated
from a dynamic cosmology and shared objects of investigation and characteristics of thinking in terms of Becoming. However,
in their later development, due to the difference in the problems of their focus, traditions of “moral metaphysics” and “(natural)
metaphysics of Being” were formed in China and in the West, respectively. The author also explores the reasons for the rise
of modern science in the West and its lack of progress in China.
Translated from Shehui Kexue Zhanxian, 2005:3 相似文献
83.
Jana S. Rošker 《亚洲哲学》2019,29(2):160-176
The present paper compares three models of modernized Confucian Ontology. The philosophers under debate belong to the most important, well-known and influential theoreticians in modern Taiwan and mainland China respectively. Through a contrastive analysis, the paper aims to critically introduce three alternative models of ontology, which have been developed from the Chinese philosophical tradition by the most well-known Taiwanese philosopher Mou Zongsan and by two most influential mainland Chinese theoreticians, Li Zehou and Chen Lai respectively. In this paper, I will analyze and critically introduce Li Zehou’s and Chen Lai’s respective critiques of Mou Zongsan’s basic assumptions that have been reflected in his methodological paradigms, while also exposing some major differences within their own lines of thought. 相似文献
84.
Selusi Ambrogio 《Frontiers of Philosophy in China》2018,13(1):55
In this paper I investigate differences and similarities in the definitions of human being and human essence as proposed by two of the most influential thinkers of 20th-century world philosophy, namely Mou Zongsan and Martin Heidegger. I first examine a number of interpretations put forth by scholars that assess the philosophical compatibility of the thought of the two philosophers. Each of these assessments tend to agree that they are incompatible with each other based on what they perceive as an absolute distance between Mou’s and Heidegger’s ways of thinking. Although these studies are pioneering and show an in-depth understanding of Mou’s thought, none demonstrate a correct understanding of Heidegger’s philosophy. Therefore, I will attempt to demonstrate that, despite their differences, the ontological and ethical theses of Mou and Heidegger have several striking points of contact. I will also put forth the claim that Heidegger’s post-turn philosophy is more compatible with Mou’s philosophy than Kant’s system. 相似文献
85.
Objective Bayesianism with predicate languages 总被引:1,自引:1,他引:0
Jon Williamson 《Synthese》2008,163(3):341-356
Objective Bayesian probability is often defined over rather simple domains, e.g., finite event spaces or propositional languages.
This paper investigates the extension of objective Bayesianism to first-order logical languages. It is argued that the objective
Bayesian should choose a probability function, from all those that satisfy constraints imposed by background knowledge, that
is closest to a particular frequency-induced probability function which generalises the λ = 0 function of Carnap’s continuum
of inductive methods. 相似文献
86.
This research examined the role of mentor commitment relative to protégé perceptions of relationship quality within formal mentoring programs. Based on a matched sample of 91 mentors and protégés, the results indicated that mentor commitment related positively to protégé reports of relationship quality. This relationship was stronger for male protégés than for female protégés. The results indicated that protégés reported higher quality relationships when mentors underestimated their commitment to the relationship relative to the protégés estimate of mentor commitment. Suggestions for future research are offered. 相似文献
87.
叶秀山 《Frontiers of Philosophy in China》2008,3(3):438-454
Levinas subverts the traditional “ontology-epistemology,” and creates a “realm of difference,” the realm of “value,” “ethic,”
and “religion,” maintaining that ethics is real metaphysics. According to him, it is not that “being” contains the “other”
but the other way round. In this way, the issues of ethics are promoted greatly in the realm of philosophy. Nonetheless, he
does not intend to deny “ontology” completely, but reversed the relationship between “ontology (theory of truth)” and “ethics
(axiology),” placing the former under the “constraint” of the latter. Different from general empirical science, philosophy
focuses more on issues irrelevant to ordinary empirical objects; it does have “objects,” though. More often than not, the
issues of philosophy cannot be conceptualized into “propositions”; nevertheless, it absolutely has its “theme.” As a discipline,
philosophy continuously takes “being” as its “theme” and “object” of thinking. The point is that this “being” should not be
understood as an “object” completely. Rather, it is still a “theme-subject.” In addition to an “object,” “being” also manifests
itself in an “attribute” and a kind of “meaning” as well. In a word, it is the temporal, historical, and free “being” rather
than “various beings” that is the “theme-subject” of philosophy.
Translated by Zhang Lin from Wen Shi Zhe 文史哲 (Journal of Literature, History and Philosophy), 2007, (1): 61–70 相似文献
88.
Facet-like Structures in Computer Science 总被引:1,自引:1,他引:0
Uta Priss 《Axiomathes》2008,18(2):243-255
This paper discusses how facet-like structures occur as a commonplace feature in a variety of computer science disciplines
as a means for structuring class hierarchies. The paper then focuses on a mathematical model for facets (and class hierarchies
in general), called formal concept analysis, and discusses graphical representations of faceted systems based on this model.
相似文献
Uta PrissEmail: |
89.
Holger Andreas 《Axiomathes》2008,18(3):379-394
The concept of measurement is fundamental to a whole range of different disciplines, including not only the natural and engineering
sciences, but also laboratory medicine and certain branches of the social sciences. This being the case, the concept of measurement
has a particular relevance to the development of top-level ontologies in the area of knowledge engineering. For this reason,
the present paper is concerned with ontological aspects of measurement. We are searching for a list of concepts that are apt
to characterize measurement methods in a general manner. To establish such means of characterization, we will primarily deal
with the semantics of measurement values.
相似文献
Holger AndreasEmail: |
90.
Tom Stoneham 《Frontiers of Philosophy in China》2016,11(1):54-72
Quine's justly famous paper "On What There Is" introduced a criterion of ontological commitment which has been almost universally accepted by analytic philosophers ever since.In this paper I try to unpack some of the substantive and controversial philosophical commitments that are presupposed by this criterion.The aim is not to show that the criterion is incorrect,but merely that it is not as obvious as it is taken to be by many,and that we might have reasons to explore alternative ways of thinking about ontological commitments. 相似文献