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991.
Laura Béres 《Reflective Practice》2017,18(2):280-290
In this paper, Heidegger’s and Gadamer’s examinations of the terms ‘reflection’ and ‘experience’ are explored in depth in order to contribute to discussions about the benefits of critical reflection of practice for practitioners in the helping professions. The importance of maintaining humility and an undogmatic stance is stressed since this allows helping professionals to learn afresh from critical reflection of their practice. As Gadamer points out ‘being experienced’ does not consist of knowing everything or knowing more than anyone else. Rather, he suggests that a truly experienced person is someone who is undogmatic. This encourages practitioners to hold knowledge tentatively and be willing to be surprised by new ways of thinking and being. 相似文献
992.
993.
S. Matthew Liao 《Philosophical Studies》2008,140(2):247-262
Radical experimentalists argue that we should give up using intuitions as evidence in philosophy. In this paper, I first argue
that the studies presented by the radical experimentalists in fact suggest that some intuitions are reliable. I next consider
and reject a different way of handling the radical experimentalists’ challenge, what I call the Argument from Robust Intuitions.
I then propose a way of understanding why some intuitions can be unreliable and how intuitions can conflict, and I argue that
on this understanding, both moderate experimentalism and the standard philosophical practice of using intuitions as evidence
can help resolve these conflicts.
相似文献
S. Matthew LiaoEmail: URL: www.smatthewliao.com |
994.
Adrian Haddock 《Philosophia》2008,36(4):483-493
Arthur C. Danto’s Analytical Philosophy of History has a Kantian ambition: to state the conditions that make historical knowledge possible and to show “the unhappy destiny”
that attends attempts to extend modes of representation beyond these conditions. Even though Danto’s book fails to achieve
this ambition, it succeeds in making a number of important—if neglected—suggestions in the course of its attempt. One concerns
the significance of the progressive tense for our thinking about human agency. Another concerns the way agency can impact
negatively on the possibility of foreknowledge.
相似文献
Adrian HaddockEmail: |
995.
Don Browning 《Zygon》2008,43(2):371-383
Although psychiatry is interested in what both body and mind contribute to behavior, it sometimes emphasizes one more than the other. Since the early 1980s, American psychiatry has shifted its interest from mind and psyche to body and brain. Neuroscience and psychopharmacology are increasingly at the core of psychiatry. Some experts claim that psychiatry is no longer interested in problems in living and positive goals such as mental health, happiness, and morality but rather has narrowed its focus to mental disorders addressed with psychotropic drugs. In view of this trend, psychiatry needs to confront two questions in social philosophy. If it is no longer directly concerned with health and happiness, how does it relate to these positive goals? And how does it relate as a medical institution to religious institutions, schools, and other organizations that directly promote health, happiness, morality, and the purposes of life? It is not enough for psychiatry to renounce its moral role; its practices still shape cultural values. Psychiatry should take more responsibility for developing a public philosophy that addresses these issues. 相似文献
996.
Rommetveit K 《Theoretical medicine and bioethics》2008,29(2):103-120
In this article I consider some central aspects of the naturalist philosophy of science and science and technology studies
in dealing with the contested status of technoscience in medicine. Focusing on the concepts of realism and representation,
I argue that theories of science-as-practice in naturalist philosophy of science should expand their scope so as to reflect
more thoroughly on the social and political context of technoscience. I develop a hermeneutic of technomedical objects in
order to highlight the internal connectedness between social action, material agency, and the actions of scientific communities.
The framework thus developed is used to re-consider the genomic turn in medicine. Pointing to the discrepancies between socially
dominant representations of genomic technology and the actual interventions brought about through those technologies, I raise
the question of how and where to address problems of theory and policy.
相似文献
Kjetil RommetveitEmail: |
997.
Hilbert and Bernays avoided overspecification of Hilbert's ε-operator. They axiomatized only what was relevant for their proof-theoretic investigations. Semantically, this left the ε-operator underspecified. After briefly reviewing the literature on semantics of Hilbert's epsilon operator, we propose a new semantics with the following features: We avoid overspecification (such as right-uniqueness), but admit indefinite choice, committed choice, and classical logics. Moreover, our semantics for the ε simplifies proof search and is natural in the sense that it mirrors some cases of referential interpretation of indefinite articles in natural language. 相似文献
998.
李存山 《Frontiers of Philosophy in China》2008,3(2):194-212
In Chinese philosophy, although the concept of “qi” has numerous meanings, it is not completely without order or chaotic. Generally speaking, “qi” has several different levels of meanings, such as in philosophy, physics, physiology, psychology, ethics, and so on. On
the philosophical level, “qi” is similar to “air,” and it is essentially similar to the “matter-energy” or “field” in physics, which refers to the origin
or an element of all things in the world. It is from this point that the meanings of “qi” in physiology, psychology, ethics as well as aesthetics are derived. This paper analyzes the meanings of “qi” on five levels and seeks to clarify misunderstandings about “qi,” such as its alleged pan-vitalistic, conscious and pan-ethical characters.
Translated by Yan Xin from Zhexue Yanjiu 哲学研究 (Philosophical Studies), 2006, (9): 34–41 相似文献
999.
Guorong Yang 《Frontiers of Philosophy in China》2008,3(1):1-26
The examination of names and words constitutes an important aspect of the philosophy of Zhuangzi. With the debate over the relationship between name and reality as its background, this examination not only involves the
connection between form and meaning, but also targets at the connection between concepts and objects. The debate over the
relationship between name and reality correlates with the discussion of the connection between words and meanings or ideas.
For Zhuangzi, the function of names and words is first and foremost embodied as the classification and distinction of being, while the
Dao, as the universal principle of being, is characterized by equality and throughness. This leads to an inherent disparity and
tension between names, words and the Dao. Zhuangzi℉s thinking and argument concern the connections between name and reality, words and ideas, and the Dao and words. This displays multiple theoretical perspectives and the complexity of its thought.
Translated by Xiao Mo from Zhongguo Shehui Kexue 中国社会科学(Social Sciences in China), 2006, (4): 38–49 相似文献
1000.
博物学是指关于现实生活中具体物质世界的综合实用知识。在对中医药学的科学性评价中,有学者从博物学传统的回归入手加以论述,但科学从来不是静止不动的,而是不断向前发展的,博物学毕竟是前科学时代的产物,它的性质如何,它能给中医药学带来什么,这都是需要正确审视的. 相似文献