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51.
Ian G. Barbour 《Zygon》2005,40(2):507-512
Abstract. Almost forty years later I look back on a 1966 article on theology and physics by Sanford Brown and my response published with it. I reflect on his hope that theological seminaries would give attention to the methods used in scientific inquiry. I compare our comments with subsequent thought on three issues: (1) the role of models in science and religion; (2) the relation of wholes to parts in physics and other sciences and the debate over reductionism and emergence; and (3) the implications of quantum physics for theology, including the possibility of divine action at the quantum level. 相似文献
52.
Roger T. Ames 《Frontiers of Philosophy in China》2015,10(2):167
In this essay, inspired by the somatic turn in philosophy initiated by Richard Shusterman, I want to invoke the language of classical Confucian philosophy to think through the best efforts of William James and John Dewey to escape the mind-body and nature-nurture dualisms—that is, to offer an alternative vocabulary that might lend further clarity to the revolutionary insights of James and Dewey by appealing to the processual categories of Chinese cosmology. What I will try to do first is to refocus the pragmatist’s explanation of the relationship between mind and body through the lens of a process Confucian cosmology. And then, to make the case for James and Dewey, I will return to the radical, imagistic language they invoke to try and make the argument that this processual, holistic understanding of “vital bodyminding” is in fact what they were trying to say all along. 相似文献
53.
Allen Wood 《International Journal for Philosophy of Religion》2008,63(1-3):7-24
‘Evidentialism’ is the conventional name (given mainly by its opponents) for the view that there is a moral duty to proportion
one’s beliefs to evidence, proof or other epistemic justifications for belief. This essay defends evidentialism against objections
based on the alleged involuntariness of belief, on the claim that evidentialism assumes a doubtful epistemology, that epistemically
unsupported beliefs can be beneficial, that there are significant classes of exceptions to the evidentialist principle, and
other shabby evasions and alibis (as I take them to be) for disregarding the duty to believe according to the evidence. Evidentialism
is also supported by arguments based on both self-regarding and other-regarding considerations. 相似文献
54.
Curtis W. Hart 《Journal of religion and health》2008,47(4):516-524
This essay addresses the familial, religious, and cultural context for the writing and presentation of William James’ classic
work The Varieties of Religious Experience. The essay emphasizes the importance of the impact of Henry James, Senior, upon his son. This relationship along with a severe
cardiac condition contributed to James’ taking on and carrying through with his exploration of religious experience. The article
explores The Varieties and concludes with a discussion of the importance of James’ use of narrative to the study of mind–body medicine. This paper
was originally presented at the Richardson Research Seminar in the History of Psychiatry at Weill Cornell Medical College. 相似文献
55.
Donald Capps 《Pastoral Psychology》2008,56(3):295-320
Rumors that William James was a patient at McLean Asylum near Boston have persisted for several decades. I focus on the reasons why the question has been so difficult to answer in any definitive way; assess the evidence presented in support of the rumors; note that two different periods in James’s life (late twenties and early sixties) have been judged the most likely; and explore the diagnostic question as well: If he was in fact a patient, for what was he being treated? I also discuss evidence that his younger brother Robertson was a patient at McLean and consider the bearing of this evidence on the question of whether William James was a patient at McLean and on the diagnostic issue. 相似文献
56.
This paper addresses recent examples of militant atheism. It considers the theistic reply that describes atheism as deriving
from a “God-shaped hole” in the human soul. The paper will argue that American pragmatism offers a middle path that avoids
militant atheism without suffering from this problem. The paper describes this middle path and considers the problem that
is seen in Rorty’s recent work: how the pragmatist can remain critical of religious fundamentalism without succumbing to a
militant version of atheism. The solution proposed is tolerant acceptance of religion along with melioristic criticism developed
within shared norms of inquiry. 相似文献
57.
Jon Tresan 《The Journal of Ethics》2009,13(1):51-72
‘Internalism’ is used in metaethics for a cluster of claims which bear a family resemblance. They tend to link, in some distinctive
way—typically modal, mereological, or causal—different parts of the normative realm, or the normative and the psychological.
The thesis of this paper is that much metaethical mischief has resulted from philosophers’ neglect of the distinction between
two different features of such claims. The first is the modality of the entire claim. The second is the relation between the
items specified in the claim. In part one I explain this distinction and the problems neglecting it may cause. In part two
I show that it has been neglected, and has caused those problems, at least with respect to one version of internalism. That
is judgment internalism, which claims that moral beliefs are necessarily related to pro- or con-attitudes; e.g., that if you
believe you ought to x you must have some motivation to x. The considerations standardly adduced in favor of judgment internalism
support only a version which lacks the metaethical implications typically attributed to it, at least so far as anyone has
shown. Proponents and opponents of judgment internalism fail to realize this because of their neglect of the modality/relation
distinction. I illustrate by considering discussions of judgment internalism by Russ Shafer-Landau, Simon Blackburn, James
Dreier, David Brink, and others.
相似文献
Jon TresanEmail: |
58.
Harlan Beckley 《Zygon》1995,30(2):201-211
Abstract. Although James Gustafson's use of the Christian Bible and tradition is not fully displayed in the essays published here, Bible and tradition are a crucial part of a composite rationale, which includes experience and the sciences, for his theocentric ethics. Gustafson's theocentric ethics employs the sciences to back, inform, and correct the Christian tradition and offers grounds for respecting the natural piety and morality of “nonreligious” persons while explaining and justifying why Christians draw on major themes and metaphors from their tradition that should penetrate their piety and morality. His proposal should reorient the thinking of theological ethics more than it has thus far. 相似文献
59.
Independent groups of 10-,20-, and 30-day-old infants were subjected to a classical eyelid conditioning procedure involving either a 500- or a 1500-msec interstimulus interval (ISI). Ten days later, all received a second conditioning session. A reliable increase in conditioned responding was observed at all ages but only by infants receiving the 1500-msec ISI. Although age was not a significant factor in any conditioning measure except final performance level, which was greater for the oldest than for the youngest group, it did influence long-term retention. A reliable memory component was observed in the Session 2 performance of infants initially trained at 20 and 30 days but not at 10 days. These data demonstrate the importance of temporal parameters in the formation of conditioned associations very early in infancy and provide evidence for the long-term behavioral consequences of those associations. 相似文献
60.