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101.
Gero Schwenk 《Journal for General Philosophy of Science》2006,37(1):99-110
Summary The topic of this article is the analysis of the relations between different levels of reality. The core argument is based on considerations of both an epistemology of action and manipulative causality as a criterion of object identity. The argumentation is extended towards the concepts of self-organization and self-regulation. Finally, several views on reduction and the problems of emergence and complexity are discussed. 相似文献
102.
RACHEL B. BLASS 《The International journal of psycho-analysis》2006,87(5):1259-1276
The author offers an understanding of the psychoanalytic notion of the desire for knowledge and the possibility of attaining it as it fi nds expression in Freud's Leonardo da Vinci and a memory of his childhood. This understanding has not been explicitly articulated by Freud but may be considered integral to psychoanal ysis' Weltanschauung as shaped by Freud's legacy. It emerges through an attempt to explain basic shifts, contradictions, inconsistencies and tensions that become apparent from a close reading of the text of Leonardo. Articulating this implicit understanding of knowledge provides the grounds for a stance on epistemology that is integral to psychoanalysis and relevant to contemporary psychoanalytic concerns on this topic. This epistemology focuses on the necessary involvement of passion, rather than detachment, in the search for knowledge and views the psychoanalytic aim of self‐knowledge as a derivative, and most immediate expression, of a broader and more basic human drive to know. 相似文献
103.
James Bennett‐Levy Shawn Wilson Jeff Nelson Janelle Stirling Kelleigh Ryan Darlene Rotumah Wayne Budden Dean Beale 《Australian psychologist》2014,49(1):1-7
The objective of the study was to investigate whether high and low intensity versions of cognitive behaviour therapy (CBT) might be an effective therapeutic approach for enhancing the mental health of Aboriginal Australians. Five university‐educated Aboriginal counsellors received in‐depth training in CBT. Over the following year, they used CBT strategies with their clients, and met 10 times as a participatory action research group. The group addressed three key questions: (a) Does CBT appear to be useful for Aboriginal Australians? (b) If so, what elements of CBT are perceived to be effective? (c) What adaptations might be made to CBT to enhance its effectiveness with Aboriginal Australians? The resulting qualitative data were transcribed and analysed. Counsellors perceived CBT to be very useful for their Aboriginal clients and for themselves. They reported that it enhanced their clients' well‐being, their own clinical skills, and their own well‐being, and it reduced burnout. The qualities of CBT that were perceived to be effective were its adaptability, pragmatic here‐and‐now approach, capacity for low‐intensity interventions, safe containing structure, promotion of self‐agency, and valuable techniques. It was suggested that the prime requirement for adaptations to CBT were that they would need to fit different social and cultural contexts. 相似文献
104.
Christopher Hoyt 《International Journal for Philosophy of Religion》2007,61(1):39-49
It is well understood that Wittgenstein defends religious faith against positivistic criticisms on the grounds of its logical independence. But exactly how are we to understand the nature of that independence? Most scholars take Wittgenstein to equate language-games with belief-systems, and thus to assert that religions are logical schemes founded on their own basic beliefs and principles of inference. By contrast, I argue that on Wittgenstein’s view, to have religious faith is to hold fast to a certain picture of the world according to which one orients one’s actions and attitudes, possibly even in dogmatic defiance of contrary evidence. Commitment to such a picture is grounded in passion, not intellection, and systematic coherence is largely irrelevant. 相似文献
105.
Horne M 《The Journal of analytical psychology》2007,52(2):127-142
Humans are from birth embedded in a historical and contemporary context of meanings. This always constrains their theoretical and practical activities. In this paper, I will be suggesting that there are no guiding 'truths' outside such contexts. In order to understand the foundations of any concept or new idea, it is important to comprehend the context in which it is embedded. Candidates and some of their teachers have very little knowledge of the intellectual context in which Jung or any other analytic theorist wrote. As a result, the analytic 'founders' are often believed to have discovered 'truths' transcending the context of history and of everyday life. They were, however, as much creative synthesizers as pure originators. I propose that the components of all analytic theories emerge from their embeddedness. I contend, therefore, that the understandings of these components such as psychic causality, epistemology and identity formation were quite differently conceived at the time the analytic founders were working than they are today. I will give examples to show how the acceptance of this attitude is useful in inculcating a discerning approach in candidates towards traditionally accepted analytic theories and practices. This can provide them with a method to promote their individual creative development. 相似文献
106.
Jessica Brown 《Philosophical Studies》2009,143(3):397-405
In my remarks, I discuss Sosa's attempt to deal with the sceptical threat posed by dreaming. Sosa explores two replies to
the problem of dreaming scepticism. First, he argues that, on the imagination model of dreaming, dreaming does not threaten
the safety of our beliefs. Second, he argues that knowledge does not require safety, but a weaker condition which is not threatened
by dreaming skepticism. I raise questions about both elements of his reply.
相似文献
Jessica BrownEmail: |
107.
ERNEST SOSA 《Metaphilosophy》2009,40(2):203-213
Abstract: Susana Nuccetelli discusses critically my account of Moore's Proof of the External World. Noah Lemos takes up my views on skepticism and my distinction between animal knowledge and reflective knowledge. Otávio Bueno focuses on my treatment of dream skepticism. In this article I offer replies to my three critics. 相似文献
108.
Ernest Sosa 《Philosophical Studies》2009,144(1):107-109
This is a summary of A Virtue Epistemology, the book that is the subject of this book symposium. 相似文献
109.
Ernest Sosa 《Philosophical Studies》2009,144(1):137-147
Paul Boghossian discusses critically my account of intuition as a source of epistemic status. Stewart Cohen takes up my views
on skepticism, on dreams, and on epistemic competence and competences and their relation to human knowledge. Hilary Kornblith
focuses on my animal/reflective distinction, and, along with Cohen, on my comparison between how dreams might mislead us and
how other bad epistemic contexts can do so. In this paper I offer replies to my three critics.
相似文献
Ernest SosaEmail: |
110.
Matthew William McKeon 《Synthese》2009,167(1):163-182
An account of validity that makes what is invalid conditional on how many individuals there are is what I call a conditional
account of validity. Here I defend conditional accounts against a criticism derived from Etchemendy’s well-known criticism
of the model-theoretic analysis of validity. The criticism is essentially that knowledge of the size of the universe is non-logical
and so by making knowledge of the extension of validity depend on knowledge of how many individuals there are, conditional
accounts fail to reflect that the former knowledge is basic, i.e., independent of knowledge derived from other sciences. Appealing
to Russell’s pre-Principia logic, I defend conditional accounts against this criticism by sketching a rationale for thinking
that there are infinitely many logical objects. 相似文献