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491.
    
Abstract

Ted Peters rightly rejects, on biblical and theological grounds, the understanding of kenosis presumably endorsed by Niels Gregersen (and with him Jürgen Moltmann, John Polkinghorne and Arthur Peacocke) as divine withdrawal from creation (tsim tsum). That said, a second version of kenosis, one more consistent with Scripture and early patristic theology, meets Peters' criticism by presenting kenosis not as a creative withdrawal of divine power but as a self-negation on the part of God that results in the generation of created reality along with God's reappearance and presence in it, albeit in another form. This is the kenosis-plerosis model, one according to which God gives history its momentum and empowers finite beings as a consequence of God's own self-negation; this would make possible a way for Gregersen meaningfully to affirm God's action at higher levels of nature without violating nature's integrity, even though it does so in a heterodox way.  相似文献   
492.
    
Five-year-olds, as compared to adults, have displayed a striking constraint on short-term recognition memory for briefly presented visual information. In the present study, a recall paradigm was also examined to test the generality of this constraint. Additionally, we examined the possibility that forced verbal report might differentially enhance children's performance. Evidence of improved performance in children would suggest that a verbal encoding strategy, used by adults only during the recognition task, is activated in children in a recall task. Though recall memory performance of young children did surpass recognition memory levels, the same was true for adults with the relative adult-child difference remaining constant across conditions. It was concluded that processes other than verbal labeling (e.g., buffer storage, organization, retrieval) are probably more responsible for age differences in immediate memory performance than labeling, per se.  相似文献   
493.
    
The writer Georges Perec was in psychoanalysis with Jean‐Bertrand Pontalis for four years in the early 1970s. In this essay, the author presents the exceptional interest this analyst took in this patient and the ways in which that interest manifested itself in his work, psychoanalytic and otherwise. Many correlative factors suggest that identificatory processes persisted beyond the treatment and were maintained into Pontalis's later life. While this paper is primarily intended to provide evidence to support this view of a specific case, the author closes by reflecting that this may be a more general phenomenon and the reasons for this.  相似文献   
494.
495.
    
Responding to the 2015 J.K. Russell Fellow Noreen Herzfeld, this paper develops three themes: love, anthropology, and sin. The first section extends Herzfeld's treatment of the incarnation to her discussion of love. Appealing to Reinhold Niebuhr's theological anthropology, the second section examines how AI and transhumanism could affect human nature. The final section provides a complementary approach to Herzfeld's discussion of sin as pride by applying Niebuhr's understanding of sin as sensuality to AI and transhumanism.  相似文献   
496.
In recent years a number of prominent social theorists, including Jürgen Habermas and Charles Taylor, have voiced concern about the hegemony of naturalistic, secular assumptions in the social sciences, and in their different ways have sought to address this by establishing greater parity between secular and religious perspectives. This paper suggests that C.G. Jung's analytical psychology, which hitherto has been largely ignored by social theory, may have something to contribute on this issue as it can be understood coherently both empirically, without reference to transcendent reality, and metaphysically, with reference to transcendent reality. It is argued that, despite his denials of any metaphysical intent, Jung does in fact engage in metaphysics and that together the empirical and metaphysical vectors of his thought result in a rich and distinctive double perspective. This dual secular and religious perspective can be seen as part of Jung's own critique of the hegemony of naturalism and secularism, which for Jung has profound social as well as clinical relevance. The concern and approach that Habermas and Taylor share with Jung on this issue may provide some grounds for increased dialogue between analytical psychology and the social sciences.  相似文献   
497.
498.
Two studies are presented which examine the young child's ability to discriminate between two small object collections on the basis of numerosity and to maintain that discrimination across changes in number-related cues. A transfer procedure and counting tasks were also included. In Study 1, 2-, 3-, and 4-year-olds were reinforced for choosing either a two- or three-item array when length-density cues were manipulated across two training phases of 20 trials each. Training was followed by a transfer task in which one- and four-item arrays were displayed. Most 2-year-olds were able to learn the discrimination while at the same time displaying little quantitative ability. Further, their transfer responses were transpositional in nature. In Study 2, 2-year-olds were given a similar discrimination task in which numerosity was contrasted simultaneously with length-density and area-brightness cues. Again, most children learned the discrimination and transferred that learning on the basis of relational cues.  相似文献   
499.
The Defining Issues Test (DIT) of moral reasoning development was administered to 20 advanced and 20 first-year graduate students, plus 40 college graduates matched to the graduate groups on sex, age, and verbal ability. A two-way ANOVA design was used to infer whether graduate education, selection, maturation, or a combination of these effects is (are) associated with group differences on the DIT. Results suggest that differences found between the graduate students and college graduates can be accounted for by a combination of maturational and selection effects, contrary to the hypothesized effects of formal education.  相似文献   
500.
Abstract: Would a global commitment to international human rights norms provide enough of a sense of community to sustain a legitimate and sufficiently democratic global order? Sceptics worry that human rights cannot help maintain the mutual trust among citizens required for a legitimate political order, since such rights are now too broadly shared. Thus prominent contributors to democratic theory insist that the members of the citizenry must share some features unique to them, to the exclusion of others—be it a European identity ( Habermas and Derrida 2003 ) or a national public culture generally shared only by the members ( Miller 1995, 2000 ). This essay considers and rejects these arguments. While stable, democratic redistributive arrangements do require trust and institutionalised means of trustworthiness; they need not rely on norms or values that distinguish members from non-members: such exclusion is not required. Thus human rights may be part of a common political identity.  相似文献   
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