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831.
This paper takes a phenomenological hermeneutic orientation to explicate and explore the notion of the grey zone of health and illness and seeks to develop the concept through an examination of the case of alcohol consumption. The grey zone is an interpretive area referring to the irremediable zone of ambiguity that haunts even the most apparently resolute discourse. This idea points to an ontological indeterminacy, in the face of which decisions have to be made with regard to the health of a person (e.g., an alcoholic), a system (e.g., the health system), or a society. The fundamental character of this notion will be developed in relation to the discourse on health and the limitations of different disciplinary practices. The case of alcohol consumption will be used to tease out the grey zone embedded in the different kinds of knowledge made available through the disciplinary traditions of medical science, with its emphasis on somatic well-being, and anthropology, with its focus on communal well-being. This tension or grey zone embedded in different knowledge outcomes will be shown to have a discursive parallel with the dialogue between the Athenian, the Spartan, and the Cretan in Plato’s Laws. Making use of the dialogical approach as described by Gadamer, the Athenian’s particular resolution of the tension will be explored as a case study to demonstrate the necessarily particular analysis involved in a grey zone resolution.
Kieran BonnerEmail:
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832.
An important part of David Hume’s work is his attempt to put the natural sciences on a firmer foundation by introducing the scientific method into the study of human nature. This investigation resulted in a novel understanding of the mind, which in turn informed Hume’s critical evaluation of the scope and limits of the scientific method as such. However, while these latter reflections continue to influence today’s philosophy of science, his theory of mind is nowadays mainly of interest in terms of philosophical scholarship. This paper aims to show that, even though Hume’s recognition in the cognitive sciences has so far been limited, there is an opportunity to reevaluate his work in the context of more recent scientific developments. In particular, it is argued that we can gain a better understanding of his overall philosophy by tracing the ongoing establishment of the enactive approach. In return, this novel interpretation of Hume’s ‘science of man’ is used as the basis for a consideration of the current and future status of the cognitive sciences.
Tom FroeseEmail:
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833.
Early in Aristotle’s terminology, and ever since, “essence” has been conceived as having two meanings, namely “universality” and “individuality”. According to the tradition of thought that has dominated throughout the history of Western philosophy, “essence” unequivocally refers to “universality”. As a matter of fact, however, “universality” cannot cover Aristotle’s definition and formulation of “essence”: Essence is what makes a thing “happen to be this thing.” “Individuality” should be the deep meaning of “essence”. By means of an analysis of some relevant Western thoughts and a review of cultural realities, it can be concluded that the difference between the attitudes toward things of the natural sciences and the humane sciences mainly lies in the fact that the former focus on the pursuit of universal regularity, whereas the latter go after the value and significance of human life. The movement from natural things to cultural things is a process in which essence shifts from universality to individuality. It is the author’s contention that what should be stressed in the fields of human culture and society is the construction of an ideal society that is “harmonious yet not identical”, on the basis of respecting and developing individual peculiarity and otherness. Translated by Zhang Lin from Beijing daxue xuebao 北京大学学报 (Journal of Peking University), 2007, (11): 23–29  相似文献   
834.
Abstract :  This paper argues that technology is no longer merely a tool for man's use but has become the environment in which man undergoes modifications. The author traces the role of technology from the Greeks to the present day. For the Greeks, Nature was governed by necessity and therefore unchangeable whereas in the Judeo-Christian tradition, nature was entrusted to man for him to dominate. Modern science studies the world in order to manipulate and dominate nature through the use of technology which has now become an end in itself, governing the solution of political problems and confronting us with problems beyond our competence to resolve. The ethical impact of technology has been to create a change from 'acting' which assumes responsibility for one's actions to 'doing' which is concerned only with the effective execution of a 'job' without concern for the wider consequences. It can no longer be argued that technology is good or bad according to the use we make of it since technology now makes use of us and thus transforms our ethics, social relationships and psychological being.  相似文献   
835.
The Orthodox Church is uneasy about contemporary science. What causes its uneasiness is not exclusively its slow reception of modern culture. An important cause is the fact that contemporary research sidelines ethical and spiritual criteria. The practical application of scientific discoveries in the area of biotechnologies provides abundant evidence for this. That said, progress is being made in regard to the Orthodox appraisal of modern culture and contemporary science and toward self-assessment against current cultural trends. This progress cannot make an impact, however, without an authenticating framework. Fortunately, three documents of the Holy and Great Council of the Orthodox Church provide an implicit framework for addressing matters such as the Orthodox attitude toward science, especially biology and its related branches, in light of theological anthropology and traditional ethical and spiritual criteria. A shared particularity of these documents is that they consider modern culture and scientific research in a missional perspective.  相似文献   
836.
Academic psychology in the USA is a gender success story in terms of overturning its early male dominance but there are still relatively few senior female psychology researchers. To assess whether there are gender differences in citation impact that might help to explain either of these trends, this study investigates psychology articles since 1996. Seven out of eight Scopus psychology categories had a majority of female first-authored journal articles by 2018. From regression analyses of first and last author gender and team size, female first authors associate with a slightly higher average citation impact, but extra authors have a 10 times stronger association with higher average citation impact. Last author gender has little association with citation impact. Female first authors are more likely to be in larger teams and if team size is attributed to the first author's work, then their apparent influence of female first authors on citation impact doubles. While gender differences in average citation impact are too small to account for gender-related trends in academic psychology, they warn that male-dominated citation-based ranking lists of psychologists do not reflect the state of psychology research today.  相似文献   
837.
Konrad Szocik 《Zygon》2020,55(1):157-184
Cognitive explanations of religious beliefs propose an evolutionary past in which humans had to possess certain cognitive adaptations to survive. The aim of this article is to show that some cognitive accounts may overvalue the putative role of cognition. One such cognitive idea is an assumption that cognition has been evolutionarily shaped only, or most importantly, in the Pleistocene. This idea seems common among writers on the cognitive science of religion (CSR), but is mistaken. Cognition has been shaped throughout evolution. Another idea is that components of religion could not have been produced by natural selection (the hypothesis that religion is a by-product). But the article suggests that there are some domains in the field of religion and religious components that could be acquired and transmitted despite or even against alleged cognitive biases. The aim of this article is to argue for an extended approach that combines a cognitive account with functional naturalistic approaches, including an adaptationist one. Such distinction could imply that cognition is not functional. Obviously, this is not the case since cognition is the process of knowing, and surely knowledge is functional. However, the main argument for such a distinction lies in the key idea of the cognitive account that as far as cognition is functional and adaptive, religious components are not. Functionalism or “adaptivism” concerning cognition contradicts functionalism concerning religion. Numbers of scholars who consider themselves part of CSR seem also to consider both cognition and religion adaptive. However, in regard to components of religion, their adaptive, functional power is only secondary. The article concludes that the study of religion—as the study of cultural evolution in general—should include a pluralistic methodology combining cognitive and evolutionary accounts with the specificity of cultural evolution.  相似文献   
838.
This study assessed change in self-reported Big Five personality traits. We conducted a coordinated integrative data analysis using data from 16 longitudinal samples, comprising a total sample of over 60 000 participants. We coordinated models across multiple datasets and fit identical multi-level growth models to assess and compare the extent of trait change over time. Quadratic change was assessed in a subset of samples with four or more measurement occasions. Across studies, the linear trajectory models revealed declines in conscientiousness, extraversion, and openness. Non-linear models suggested late-life increases in neuroticism. Meta-analytic summaries indicated that the fixed effects of personality change are somewhat heterogeneous and that the variability in trait change is partially explained by sample age, country of origin, and personality measurement method. We also found mixed evidence for predictors of change, specifically for sex and baseline age. This study demonstrates the importance of coordinated conceptual replications for accelerating the accumulation of robust and reliable findings in the lifespan developmental psychological sciences. © 2020 European Association of Personality Psychology  相似文献   
839.
Abstract. Sandra Harding's work is useful, not only as a critique of the scientific method and its epistemological constructs, but also in providing new energy and insights to the discussions about epistemology between theology and science. Feminist theory has been critical of the worldviews inherited from the Enlightenment. No longer is there one unambiguous way of knowing ourselves and the world around us, a single vision of reality. Feminist philosophers of science like Sandra Harding and Donna Haraway have redefined the scientific method and its analytic categories. They have contributed significantly to this discussion by moving the Enlightenment epistemological issues into the arena of politics and ethics. Feminist theory continues to remind us that what is important is not only how or what we know but what we do with that knowledge and how we use it.  相似文献   
840.
Willem B. Drees 《Zygon》2000,35(4):849-860
The term naturalism arouses strong emotions; religious naturalism even more. In this essay, naturalism is explored in a variety of contexts, in contrast to supernaturalism (in metaphysics), normativism (in ethics and epistemology), and rationalism (in the philosophy of mind). It is argued that religious naturalism becomes a "thick" naturalism, a way of life rather than just a philosophical position. We can discern a subculture with a historical identity, a variety of dialects, stories that evoke attitudes and feelings, as well as more systematic theological elaborations. In this context, religious naturalists are called to thicken further the ways of life that embody their religious and naturalist sensitivities. In order to speak of a naturalist theology in this context, one has to define theology in a way that avoids assumptions regarding the supernatural; this can be achieved by presenting theologies as particular combinations of cosmologies (informed by the sciences) and axiologies (values).  相似文献   
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