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91.
G. Scott Davis 《The Journal of religious ethics》2008,36(3):375-403
Mary Douglas's Purity and Danger and Herbert Fingarette's Confucius: The Secular as Sacred have had a continuous impact on cultural anthropology and the study of ancient Chinese thought, respectively, but neither has typically been read as a contribution to comparative religious ethics. This paper argues that both books developed from profound dissatisfaction with the empiricist presuppositions that dominated their fields into the 1970s and that both should be associated with the revival of American pragmatism that is currently driving a reinterpretation of ethics as a social practice embedded in historically contingent discourse about agency, virtue, and social organization. This pragmatic turn results in a shift of comparative ethics away from issues of methods and metaethics in the direction of history and fieldwork as the preconditions for useful comparison. 相似文献
92.
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94.
Joshua Daniel 《The Journal of religious ethics》2016,44(1):92-115
In this essay, I reconstruct H. Richard Niebuhr's interpretation of George Herbert Mead's account of the social constitution of the self. Specifically, I correct Niebuhr's interpretation, because it mischaracterizes Mead's understanding of social constitution as more dialogical than ecological. I also argue that Niebuhr's interpretation needs completing because it fails to engage one of Mead's more significant notions, the I/me distinction within the self. By reconstructing Niebuhr's account of faith and responsibility as theologically self‐constitutive through Mead's I/me distinction, I demonstrate Niebuhr's deep yet unacknowledged agreement with Mead: the self is constituted by its participation in multiple communities, but responds to them creatively by enduring the moral perplexity of competing communal claims. I conclude by initiating a constructive account of conscience that follows from this agreement. Conscience is more ecological than dialogical because it regards our creative participation in multiple ecologies of social roles oriented by patterns of responsive relations. 相似文献
95.
Beginning with Piaget’s concept of egocentrism, we explicate a view of differentiating and coordination perspectives on which language and cognition are based by also drawing on insights from Mead and Wittgenstein. The concept of egocentrism is linked to Piaget’s view of knowledge and development. In overcoming egocentrism, infants differentiate the world from their action. We extend a Piagetian approach to overcoming egocentrism with regard to children’s social knowledge by drawing on Mead’s view that minds and selves emerge from the social process. Children must take the role of others for selves to emerge, a process that is rooted in interaction, requiring sufficient experience with others to be able to anticipate others’ response or attitude to their act. Then the self can respond to one’s own act as the other would. From Piaget’s perspective, these are schemes or patterns of action that develop with repeated experience. From Wittgenstein’s perspective, these patterns are embedded in forms of life; natural ways of reacting to and interacting with others that are characteristic of our species. Overcoming egocentrism or developing perspective taking is required for understanding and for human forms of cognition. 相似文献
96.
Nancey Murphy 《Zygon》1999,34(4):629-642
The writings of Ian Barbour and Arthur Peacocke can be construed as initial contributions to a Lakatosian research program on the relation between theology and science, the core theory of which is the thesis that theology belongs at the top of a nonreducible hierarchy of sciences. The positive heuristic of this program involves showing that theology and the sciences have enough in common epistemologically to be so related and arguing for nonreducibility. The author in this essay "rationally reconstructs" some of her philosophical work as a contribution to these tasks. 相似文献
97.
The interconnections between self and surroundings in Daoist thought have been explored in the past in a variety of contexts. This paper, however, explores the Daoist version of the relational self from the general perspective of chaos theory and, more specifically, examines the role of the self in creating emergent form and dynamism in nature and society. The fractal self and world merge through the disciplined effort of the sage until the effort becomes effortless. Both self and world are transformed and become one through the emergent moment. This moment represents a new opportunity for subsequent patterns, or attractors, to emerge. We suggest that the self folds itself into the world, creating and being created by a new attractor, or pattern, in the organization of nature, which we argue is Dao . Our current investigation addresses the following aspects of chaos theory and its relation to Daoism: (1) the Daoist notion of wuwei as perfect congruence; (2) yin and yang at the edge of chaos; (3) the emergent nature of the myriad things; and (4) a Daoist warning against fractal disconnections in the world. Finally, we conclude that the self has the potential to become the world. To approach this amplified condition, the self must dedicate itself to and risk open engagement with events across the complexity of nature. Through openly engaging the world, the self is transformed, leaving the world forever changed. 相似文献
98.
Richard D Sperber 《Journal of experimental child psychology》1976,21(3):406-416
Competing explanations of the beneficial effect of spacing in retardate discrimination learning were tested. Three-trial multidimensional (“junk”) problems were presented concurrently to educable retardates with MAs over 8 years. The spacing interval spearating Trials 1 and 2 was filled with either zero, four, or eight interpolations, the interpolations being either trials on similar junk problems or repetitions of a single, well-learned dot-pattern discrimination. The principal findings were that: (1) while short-term retention of junk problems (as measured by Trial 2 performance) suffered greater interference from similar junk interpolations than from dot-pattern interpolations, long-term learning (as measured by a delayed Trial 3) was superior following the highly interfering junk problems; and (2) spacing facilitated learning only following highly interfering interpolations. These results are inconsistent with consolidation and rehearsal theories but support the prediction of the Sperber. Greenfield, and House (Journal of Experimental Psychology, 1973, 99) spacing model that forgetting from short-term memory facilitates retardate learning. 相似文献
99.
Stephen B. Seidman 《Journal of mathematical psychology》1985,29(4):367-386
The pattern of dyadic relationships among members of a population has often been used to obtain important information on the way that social structure can further or constrain social action. More recently, it has been proposed that nondyadic relationships can play a similar role. In this paper, a formalism is proposed that allows the dyadic structure and the nondyadic structure to be considered simultaneously. If this formalism is applied to the study of the structure arising from attendance at significant social events, it becomes possible to identify potential loci for social action. Still further, it is shown that information on individuals' structural perspectives with respect to such potential loci can be translated into conclusions about the individuals' positions in the dyadic structure. Such considerations can be used to evaluate the relative potential of these loci for social action. 相似文献
100.
Nancy J. Cohen 《Journal of applied developmental psychology》1985,6(4):277-290
Clinically referred 6- to 12-year-old children as having Internalizing or Externalizing symptoms patterns on the Achenbach Child Behavior Checklist were compared on two social perspective taking tasks and three measures of personality. On the Chandler Social Perspective Taking Task and an interview assessing the conceptual understanding of friendship devised by Selman, social cognitive immaturity was more likely to be associated with Externalizing rather than Internalizing symptomatology, especially in boys. Both Internalizers and Externalizers maintained an expected developmental course on these measures, however, when compared to normative data. Greater maturity in the understanding of friendship was found among children who had higher self-esteem and a more internal locus of control and who used more adaptive coping strategies in stressful situations. Methodological issues in studies of psychopathology and social cognition are discussed along with the usefulness of assessing social cognitive maturity in clinical practice. 相似文献