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91.
J. C. Pinto de Oliveira 《Journal for General Philosophy of Science》2007,38(1):147-157
In recent years, a revisionist process focused on logical positivism can be observed, particularly regarding Carnap’s work.
In this paper, I argue against the interpretation that Kuhn’s The Structure of Scientific Revolutions having been published in the International Encyclopedia of Unified Science, co-edited by Carnap, is evidence of the revisionist idea that Carnap “would have found Structure philosophically congenial”. I claim that Kuhn’s book, from Carnap’s point of view, is not in philosophy of science but rather
in history of science (in the context of a sharp discovery–justification distinction). It could also explain the fact that,
despite his sympathetic letters to Kuhn as editor, Carnap never refers to Kuhn’s book in his work in philosophy of science. 相似文献
92.
This study aimed at identifying and describing occupational career patterns (OCPs) from age 16 to 43 by applying optimal matching techniques to sequence data obtained from a sample of Swedish women. Women’s occupational trajectories were found to be diverse. Upward mobility (3 patterns) and stable careers (4 patterns) were prevalent, but there were also women characterized by downward mobility, fluctuation and being outside the labor market (1 pattern each). Women’s OCPs were related to family of origin, but more strongly to their overall life career (i.e., multiple role constellations over the life course). The study indicates that occupational mobility patterns do matter in terms of job perceptions, work attitudes, and quality of life. The results generally confirm the popular belief of the advantage of upward mobility, followed by stable occupational careers, whereas women with downward or fluctuating careers fared worst. 相似文献
93.
Timothy Stanley 《Dialog》2007,46(1):41-45
Abstract : When it comes to how Heidegger understands theology, Martin Luther was instrumental in his early formulations. Heidegger's interpretation of Luther leads him to descry theology as a discipline best left unfettered by metaphysics and this attitude is carried right through Heidegger's career. By explicating Luther's influence upon Heidegger's early Freiburg lectures from 1919‐1923, we can raise important questions about the nuanced way Heidegger construes Luther's theology in the hopes of inspiring key insights for Luther's appropriation in current post‐Heideggerian theology. 相似文献
94.
James DiCenso 《International Journal for Philosophy of Religion》2007,61(3):161-179
This paper engages Freud’s relation to Kant, with specific reference to each theorist’s articulation of the interconnections
between ethics and religion. I argue that there is in fact a constructive approach to ethics and religion in Freud’s thought,
and that this approach can be better understood by examining it in relation to Kant’s formulations on these topics. Freud’s
thinking about religion and ethics participates in the Enlightenment heritage, with its emphasis on autonomy and rationality,
of which Kant’s model of practical reason is in many ways exemplary. At the same time, Freud advances Kantian thinking in
certain important respects; his work offers a more somatically, socially, and historically grounded approach to the formation
of rational and ethical capacities, and hence makes it more compatible with contemporary concerns and orientations that eschew
the pitfalls of ahistorical idealist orientations. 相似文献
95.
Jones NL 《Science and engineering ethics》2007,13(1):25-43
The activities of the life sciences are essential to provide solutions for the future, for both individuals and society. Society
has demanded growing accountability from the scientific community as implications of life science research rise in influence
and there are concerns about the credibility, integrity and motives of science. While the scientific community has responded
to concerns about its integrity in part by initiating training in research integrity and the responsible conduct of research,
this approach is minimal. The scientific community justifies itself by appealing to the ethos of science, claiming academic
freedom, self-direction, and self-regulation, but no comprehensive codification of this foundational ethos has been forthcoming.
A review of the professional norms of science and a prototype code of ethics for the life sciences provide a framework to
spur discussions within the scientific community to define scientific professionalism. A formalization of implicit principles
can provide guidance for recognizing divergence from the norms, place these norms within a context that would enhance education
of trainees, and provide a framework for discussing externally and internally applied pressures that are influencing the practice
of science. The prototype code articulates the goal for life sciences research and the responsibilities associated with the
freedom of exploration, the principles for the practice of science, and the virtues of the scientists themselves. The time
is ripe for scientific communities to reinvigorate professionalism and define the basis of their social contract. Codifying
the basis of the social contract between science and society will sustain public trust in the scientific enterprise. 相似文献
96.
97.
Wade E. Pickren 《Psychological studies》2009,54(2):87-95
This article argues for the development of a historical perspective to help understand the process of indigenization in psychology.
The indigenization of psychology in both the United States and India is shown to be part of larger social, economic, and political
processes. A center and periphery model of knowledge production and praxes is deployed to show how practices of scientific
imperialism are used to maintain the hegemony of the center. It is argued that historical approaches may be useful to challenge
and counter such practices. Finally, the authors call for a polycentric history of psychology that will correspond to the
emerging polycentrism exemplified in indigenous psychologies. 相似文献
98.
The affective content of Subjective Wellbeing (SWB) was investigated in two separate studies. Study 1 involved a representative
sample of 478 participants from across Australia aged between 18 and 72 years. This study tested the circumplex model of affect
and then determined the minimum set of affects that explain variance in SWB. The model was supported, with most affects congregated
around the valence axis. Overall, 64% of the variance in SWB was explained by six Core Affects, indicating that SWB is a highly
affective construct. Study 2 tested the relative strength of Core Affect (content, happy and excited), in three separate models
of SWB incorporating cognition (seven discrepancies) and all five factors of personality. Using a sample of 854 participants
aged been 18–86 years, structural equation modeling was used to compare an affective-cognitive driven model of SWB, with a
personality driven model of SWB and a discrepancy driven model of SWB. The results provide support for an affective-cognitive
model which explained 90 percent of the variance in SWB. All models confirm that the relationship between SWB, Core Affect
and Discrepancies is far stronger than the relationship between personality and SWB. It is proposed that Core Affect and Discrepancies
comprise the essence of SWB. Moreover, Core Affect is the driving force behind individual set-point levels in SWB homeostasis. 相似文献
99.
100.
Marjo W. Buitelaar 《Contemporary Islam》2007,1(1):3-22
This article focuses on the themes of personal autonomy and communion in the life stories of highly educated women of Moroccan
descent in The Netherlands. It is argued that the task to make the most of what The Netherlands have to offer whilst staying
loyal to parents who have paved the road, creates a double bind which is the motor behind the development of the ‘plot’ of
all collected life stories. While the interviewees tend to interpret the dilemmas they face in finding a satisfactory balance
between autonomy and communion in terms of differences between ‘the Dutch individualistic society’ and ‘the collectivistic
values’ which characterize ‘the Moroccan’ or ‘Islamic culture,’ comparison with the life stories of members from the established
Dutch working class who have socially moved upward, demonstrates that the dilemmas faced are similar. In many instances, climbing
up the social ladder appears to play a bigger role than ethnic or religious background in ambivalent feelings abouth belonging.
Where the life stories of migrant daughters differ is in narrations on the inheritance of loss and aspirations intrinsic to
migration. Also, Moroccan colours, smells, objects, symbols and patterns of conduct inform the interviewees’ sense of belonging
and supply them with powerful images and words to describe their experiences.
相似文献
Marjo W. BuitelaarEmail: |