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111.
Richard J. Arneson 《The Journal of Ethics》2007,11(1):31-63
Would a just society or government absolutely refrain from shaming or humiliating any of its members? “No,” says this essay. It describes morally acceptable uses of shame, stigma and disgust as tools of social control in a decent (just) society. These uses involve criminal law, tort law, and informal social norms. The standard of moral acceptability proposed for determining the line is a version of perfectionistic prioritarian consequenstialism. From this standpoint, criticism is developed against Martha Nussbaum’s view that to respect the dignity of each person, society absolutely must refrain from certain ways of shaming and humiliating its members and rendering them objects of communal disgust. 相似文献
112.
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
113.
A. J. Watson 《Dialog》2009,48(2):179-186
Abstract : Starting from the assertion that comparative theology is inherently dialogical in nature, this paper examines the use of non‐confessional meta‐terminology and its application in interfaith dialogue. In so doing, it examines potential meta‐terms for describing revelation as related in the Bhagavad‐Gita, the Qur’an, and the Gospel of John, and concludes that non‐confessional terms aid in the dismissal of normative viewpoints, leading to greater appreciation of commonality and meaning in the truth claims of other faiths and dialogue partners. 相似文献
114.
Patrick Hutchings 《Sophia》2007,46(1):79-89
A review of Peter Steele’s Plenty, a book in which each poem is faced by a colour plate of the painting or object which sparked it off. Hollander’s ecphrasis
and Krieger’s ekphrasis are held in – possibly unresolvable – dialectic by Steele’s poems. The only resolution which one can
find is one of wit rather than of philosophy.
相似文献
Patrick HutchingsEmail: |
115.
Priorities of Global Justice 总被引:1,自引:0,他引:1
Thomas Pogge 《Metaphilosophy》2001,32(1&2):6-24
One-third of all human deaths are due to poverty-related causes, to malnutrition and to diseases that can be prevented or cured cheaply. Yet our politicians, academics, and mass media show little concern for how such poverty might be reduced. They are more interested in possible military interventions to stop human rights violations in developing countries, even though such interventions – at best – produce smaller benefits at greater cost. This Western priority may be rooted in self-interest. But it engenders, and is sustained by, a deeply flawed moral presentation of global economic cooperation. The new global economic order we impose aggravates global inequality and reproduces severe poverty on a massive scale. On any plausible understanding of our moral values, the prevention of such poverty is our foremost responsibility. 相似文献
116.
John C. Nugent 《The Journal of religious ethics》2011,39(1):71-99
The apparent tension between the moral codes of the Old and New Testaments constitutes a perennial problem for Christian ethics. Scholars who have taken this problem seriously have often done so in ways that presume sharp discontinuity between the Testaments. They then proceed to devise a system for identifying what is or is not relevant today, or what pertains to this or that particular social sphere. John Howard Yoder brings fresh perspectives to this perennial problem by refuting the presumption of intratestamental discontinuity. Throughout multiple scattered works on the Old Testament, Yoder offers a coherent and provocative narration that culminates in the way of Christ and establishes the ethical continuity of the entire biblical canon. This essay presents the basic parameters of Yoder's Old Testament narration, suggests points where revision is needed, and highlights several implications for social ethics. 相似文献
117.
William P. Kiblinger 《Zygon》2007,42(1):193-202
Evolutionary theory is becoming an all‐encompassing form of explanation in many branches of philosophy. However, emergence theory uses the concept of self‐organization to support yet alter traditional evolutionary explanation. Biologist Stuart Kauffman suggests that the new science will need to tell stories, not simply as a heuristic device but as part of its fundamental task. This claim is reminiscent of C. S. Peirce's criticism of the doctrine of necessity. Peirce's suggestions reference Hegel, and this essay draws out this Hegelian background, addressing the question of subjectivity and issuing some Hegelian reminders so that such evolutionary and emergent theories will consider the implication of this research program on philosophy of mind. The primary focus is on two post‐Kantian, neo‐Hegelian thinkers in contemporary philosophy who deal with this problem: John McDowell and Robert Brandom. 相似文献
118.
Jon Moran 《The Journal of religious ethics》2006,34(3):421-437
In Evangelium Vitae Pope John Paul II calls for a renewal of culture to combat the culture of death. He criticizes various aspects of a pluralistic, liberal society—a type of society that he claims is based on moral relativism and a view of democracy that becomes a substitute for moral law. He maintains that such a view trivializes moral choice. In this essay I argue that John Rawls's notion of a liberal society as an overlapping consensus of comprehensive doctrines can avoid relativism while allowing for reasonable debate among opposed positions. While Rawls maintains that comprehensive doctrines, including religions, should employ a form of public reason that is not a unique feature of any one comprehensive doctrine, I argue that this requirement is too strong. One is often justified in appealing to features of comprehensive doctrines other than one's own, features that are unique to the doctrines themselves. Such an appeal does not pretend to be neutral as public reason would seem to be. In the final section of the paper I discuss some suggestions made by the Pope regarding actions in civil society that are independent of debates about legal change and suggest some ways in which they might contribute to desired cultural transformation. 相似文献
119.
John M Miyamoto 《Journal of mathematical psychology》1983,27(2):152-182
The class of first order polynomial measurement representations is defined, and a method for proving the existence of such representations is described. The method is used to prove the existence of first order polynomial generalizations of expected utility theory, difference measurement, and additive conjoint measurement. It is then argued that first order polynomial representations provide a deep and far reaching characterization of psychological invariance for subjective magnitudes of multiattributed stimuli. To substantiate this point, two applications of first order polynomial representation theory to the foundations of psychophysics are described. First, Relation theory, a theory of subjective magnitude proposed by Shepard (Journal of Mathematical Psychology, 1981, 24, 21–57) and Krantz (Journal of Mathematical Psychology, 1972, 9, 168–199), is generalized to a theory of magnitude for multiattributed stimuli. The generalization is based on a postulate of context invariance for the constituent uniattribute magnitudes of a multiattribute magnitude. Second, the power law for subjective magnitude is generalized to a multiattribute version of the power law. Finally, it is argued that a common logical pattern underlies multiattribute generalizations of psychological theories to first order polynomial representations. This abstract pattern suggests a strategy for theory construction in multiattribute psychophysics. 相似文献
120.
John H Lingle 《Journal of experimental social psychology》1983,19(5):480-496
The purpose of the reported research was twofold: (a) to introduce a procedure for measuring concept activation during memory-based decisions and (b) to employ the procedure to investigate memory-activation processes in social judgments. Recent research has focused on subjects' reliance on memory for earlier inferred categorizations as the basis for judgments about persons. However, subjects have also been shown to rely on memory for factual information when making such decisions. To more fully understand how social judgments are made, methods are needed that are capable of tracing concept activation during the judgment process. The present study introduces a procedure that relies on probe recognition speed as a measure of concept activation. The procedure is used to examine alternative models of how subjects activate categorical and event memory when making contemplative impression judgments (i.e., judgments that they have to justify). The results favor a dependent memory-activation model that hypothesizes subjects activate both facts and earlier categorizations that they have made about a person when making subsequent memory-based judgments. Memory-structure activation was dependent in that facts relevant to forming the early categorizations were more likely to be activated in the service of a judgment than category-irrelevant facts. Advantages and limitations of the probe procedure as a measure of memory-structure activation during decisions are discussed. 相似文献