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971.
Douglas A. Vakoch 《Theology & Science》2017,15(2):134-138
The fear of annihilation by an advanced civilization may not be limited to Earth, and it may help explain the silence of the cosmos. 相似文献
972.
by Edward M. Hogan 《Zygon》2009,44(3):558-582
On the basis of his acquaintance with theoretical elementary particle physics, and following the lead of Thomas Torrance, John Polkinghorne maintains that the data upon which a science is based, and the method by which it treats those data, must respect the idiosyncratic nature of the object with which the science is concerned. Polkinghorne calls this the “accommodation” (or “conformity”) of a discipline to its object. The question then arises: What should we expect religious experience and theological method to be like if they are accommodated to the idiosyncratic nature of God? Polkinghorne's methodological program is typical of postcritical positions in the theology‐science dialogue in holding that the fiduciary element in theological method is simply a species of the fiduciary element that is a de facto part of all knowing—in other words, theological method does not differ in fundamental kind from the methods of the natural sciences. But this program may contain the seeds of an alienation of theological method from the transcendence of God similar to the double self‐alienation of theology described by Michael Buckley in At the Origins of Modern Atheism. I contend that something like Bernard Lonergan's position on how the method of faith seeking understanding is related to the methods of the natural sciences is exactly the sort of thing that one should expect on the supposition of Polkinghorne's principle of accommodation, at least if the God who is the object of theological science is transcendent. The way in which the divine differs from all other objects ought to be disclosed or reflected in religious experience and theological method. Polkinghorne charts the course for an accommodated theology, but it seems to be Lonergan who is more intent on following it. 相似文献
973.
BEHAVIOR ANALYSIS AND ECOLOGICAL PSYCHOLOGY: PAST,PRESENT, AND FUTURE. A REVIEW OF HARRY HEFT'S ECOLOGICAL PSYCHOLOGY IN CONTEXT 下载免费PDF全文
Edward K. Morris 《Journal of the experimental analysis of behavior》2009,92(2):275-304
Relations between behavior analysis and ecological psychology have been strained for years, notwithstanding the occasional comment on their affinities. Harry Heft's (2001) Ecological Psychology in Context provides an occasion for reviewing anew those relations and affinities. It describes the genesis of ecological psychology in James's radical empiricism; addresses Holt's neorealism and Gestalt psychology; and synthesizes Gibson's ecological psychology and Barker's ecobehavioral science as a means for understanding everyday human behavior. Although behavior analysis is excluded from this account, Heft's book warrants a review nonetheless: It describes ecological psychology in ways that are congruent and complementary with behavior analysis (e.g., nonmediational theorizing; the provinces of natural history and natural science). After introducing modern ecological psychology, I comment on (a) Heft's admirable, albeit selective, historiography; (b) his ecological psychology—past and present—as it relates to Skinner's science and system (e.g., affordances, molar behavior); (c) his misunderstandings of Skinner's behaviorism (e.g., reductionistic, mechanistic, molecular); and (d) the theoretical status of Heft's cognitive terms and talk (i.e., in ontology, epistemology, syntax). I conclude by considering the alliance and integration of ecological psychology and behavior analysis, and their implications for unifying and transforming psychology as a life science, albeit more for the future than at present. 相似文献
974.
Michael E. Bratman 《Philosophical Studies》2009,144(1):149-165
Cases of modest sociality are cases of small scale shared intentional agency in the absence of asymmetric authority relations.
I seek a conceptual framework that adequately supports our theorizing about such modest sociality. I want to understand what
in the world constitutes such modest sociality. I seek an understanding of the kinds of normativity that are central to modest
sociality. And throughout we need to keep track of the relations—conceptual, metaphysical, normative—between individual agency
and modest sociality. In pursuit of these theoretical aims, I propose that a central phenomenon is shared intention. I argue
that an adequate understanding of the distinctiveness of the intentions of individuals allows us to provide a construction
of attitudes of the participants, and of relevant inter-relations and contexts that constitutes shared intention. I explain
how shared intention, so understood, differs from a simple equilibrium within common knowledge. And I briefly contrast my
views with aspects of views of John Searle and Margaret Gilbert.
相似文献
Michael E. BratmanEmail: |
975.
Katherine Dunlop 《Synthese》2009,167(1):33-65
J. H. Lambert proved important results of what we now think of as non-Euclidean geometries, and gave examples of surfaces
satisfying their theorems. I use his philosophical views to explain why he did not think the certainty of Euclidean geometry
was threatened by the development of what we regard as alternatives to it. Lambert holds that theories other than Euclid’s
fall prey to skeptical doubt. So despite their satisfiability, for him these theories are not equal to Euclid’s in justification.
Contrary to recent interpretations, then, Lambert does not conceive of mathematical justification as semantic. According to
Lambert, Euclid overcomes doubt by means of postulates. Euclid’s theory thus owes its justification not to the existence of
the surfaces that satisfy it, but to the postulates according to which these “models” are constructed. To understand Lambert’s
view of postulates and the doubt they answer, I examine his criticism of Christian Wolff’s views. I argue that Lambert’s view
reflects insight into traditional mathematical practice and has value as a foil for contemporary, model-theoretic, views of
justification. 相似文献
976.
Jonathan Renshon 《Political psychology》2009,30(4):649-661
This article uses both public and private documents to measure the operational code of John F. Kennedy in the summer of 1962. Previous operational code research (and indeed, much of content analysis more generally) has relied exclusively on the analysis of public speeches and is thus open to charges that the speeches represent attempts at deception, persuasion, or impression management. This article tests the validity of using public speech data in operational code analysis by comparing the output to the results one gets by analyzing private statements from the same period. The results strongly indicate that one obtains the same results using either the public or the private data, thus providing tentative confirmation of the validity of using public speeches for assessing the operational codes of leaders. 相似文献
977.
Peter Gan Chong Beng 《Sophia》2009,48(1):43-57
This paper intends to append the frame of dialectic upon St. John of the Cross’ delineation of mysticism. Its underlying hypothesis
is that the dialectical structuring of St. John’s mystical theology promises to unravel the web of relational concepts embedded
within his immense writings on this unique phenomenon. It is hoped that as a consequence of this undertaking, relevant pairs
of correlative opposites that figure prominently in mysticism can be elucidated and perhaps come to some form of resolution.
相似文献
Peter Gan Chong BengEmail: |
978.
In my recent article, I addressed the question of whether a potential categorical exclusion of decisionally impaired patients
from non-therapeutic medical research would be inaccordance with the Principle of Justice as Fairness. I came to the conclusion
that a categorical exclusion of decisionally impaired persons from relevant research projects may collide with Rawls’s understanding
of Justice as Fairness. Derek Bell has criticized my paper by denying that it is legitimate to apply Rawls to this bioethical
problem. In my restatement I try to show that an extrapolation of John Rawls’s thought to such bioethical cases is possible,
because Rawls himself has written that his orientation towards decisionally non-impaired persons is an idealized situation
that allows extrapolations. In a second part I try to show that Bell hasroughly misunderstood my concept of “presumed consent”
which I make a prerequisite for the legitimisation of research on decisionally impaired persons. In using advance consent
as a proposal for resolving the problem, Bell has indirectly confirmed my approach because he is using a similar construct
of consent, which operates with similar hypotheses and probabilities of error. I see here no categorical difference between
Bell’s conclusion and my discussion. Thus, Bell’s reply does not represent a refutation of my thoughts, but rather it is a
para phrased confirmation of my central theses. I conclude by showing the relevance of Rawls, pointing out that the discussion
between Bell and me illustrates how Rawls’s concept of reflective equilibrium is an appropriate approach to finding a solution
to this bioethical problem.
This revised version was published online in June 2006 with corrections to the Cover Date. 相似文献
979.
Barry G. Rasmussen 《Dialog》2002,41(2):135-148
This "Theology Update" analyzes the Radical Orthodoxy of John Milbank in light of Martin Luther's dialectic between Law and Gospel. Milbank and his colleagues attack contemporary secularized culture in a manner parallel to Luther's attack on the 16th century Holy Roman Empire for being soulless, aggressive, litigious, materialistic, and finally nihilistic. By re–engaging the battle between Thomas Aquinas and Duns Scotus, the radical orthodox party seeks to become post–modern by making a half turn back to the pre–modern Thomas, for whom philosophy and theology were integrated, subject was united to object, and being could be understood as relational because the Trinity is relational. Luther is mistakenly dismissed when reducing him to Scotus' nominalism, however. Lutheranism complements radical orthodoxy's analysis of secularized culture; yet Lutheranism maintains an integrity to faith–as the presence of Christ–that this new school fails to grant. 相似文献
980.
James E Barrett 《Journal of the experimental analysis of behavior》2008,90(3):405-415
The contributions of Joseph V. Brady to behavioral pharmacology span more than 50 years and range from early studies using the Estes-Skinner (conditioned emotional response) procedure to examine drug effects and various physiological processes in experimental animals to the implementation of mobile methadone treatment services and to small group behavioral analyses in simulated space environments. This expansive range of activities is based on Brady's insight and innovative use of behavioral procedures, his spirited and unabashed enthusiasm for the discipline and its philosophical underpinnings, together with a collegiality and commitment to the experimental analysis of behavior that is both legendary and inspirational. These contributions are summarized and highlighted in this tribute that focuses primarily on Brady's contributions to behavioral pharmacology but which also acknowledges his conceptual and technical contributions spanning multiple disciplines. 相似文献