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191.
Mark Siderits 《Sophia》2008,47(1):29-42
Paleo-compatibilism is the view that the freedom required for moral responsibility is not incompatible with determinism about
the factors relevant to moral assessment, since the claim that we are free and the claim that the psychophysical elements
are causally determined are true in distinct and incommensurable ways. This is to be accounted for by appealing to the distinction
between conventional truth and ultimate truth developed by Buddhist Reductionists. Paleo-compatibilists hold that the illusion
of incompatibilism only arises when we illegitimately mix two distinct vocabularies, one concerned with persons, the other
concerned with the parts to which persons are reducible. I explore the view, its roots in Buddhist Reductionism, and its prospects.
相似文献
Mark SideritsEmail: |
192.
Nalini Bhushan 《Sophia》2008,47(1):57-69
In this essay I first articulate what I take to be an influential and for the most part persuasive model in the western psychoanalytic tradition that is a response to tragic loss, namely, the one that we find in Freud’s little essay entitled ‘Mourning and Melancholia’ (1917). I then use a well-known Buddhist folk tale about the plight of a young woman named Kisagotami to underscore central elements from Buddhist psychology on the subject of suffering that is a consequence of the loss of a young mother’s only child. Fortified by both traditions, I gather together the ingredients for a cross-cultural mental model that serves to explain and to justify as healthy a specific kind of response to a specific form of suffering, namely, the loss of ones’ loved one. I arrive at this model by asking a number of specific questions of both traditions. For instance, what constitutes a non-pathological response to this kind of suffering? What state of mind represents the cessation of such suffering? Is preoccupation with the dead beloved a way of escaping the fact that the person is dead? Is this a form of ignorance that needs to be removed? Is it a form of moral deficiency? Might certain forms and contexts of ignorance, in effect, put one on a path to enlightenment? 相似文献
193.
Douglas W. Portmore 《Ethical Theory and Moral Practice》2008,11(4):369-388
In this paper, I argue that those moral theorists who wish to accommodate agent-centered options and supererogatory acts must
accept both that the reason an agent has to promote her own interests is a nonmoral reason and that this nonmoral reason can
prevent the moral reason she has to sacrifice those interests for the sake of doing more to promote the interests of others
from generating a moral requirement to do so. These theorists must, then, deny that moral reasons morally override nonmoral
reasons, such that even the weakest moral reason trumps the strongest nonmoral reason in the determination of an act’s moral
status (e.g., morally permissible or impermissible). If this is right, then it seems that these theorists have their work
cut out for them. It will not be enough for them to provide a criterion of rightness that accommodates agent-centered options
and supererogatory acts, for, in doing so, they incur a debt. As I will show, in accommodating agent-centered options, they
commit themselves to the view that moral reasons are not morally overriding, and so they owe us an account of how both moral
reasons and nonmoral reasons come together to determine an act’s moral status.
相似文献
Douglas W. PortmoreEmail: |
194.
Elise Springer 《Ethical Theory and Moral Practice》2008,11(4):407-423
Social psychologists have evidence that evaluative feedback on others’ choices sometimes has unwelcome negative effects on
hearers’ motivation. Holroyd’s article (Holroyd J. Ethical Theory Moral Pract 10:267–278, 2007) draws attention to one such
result, the undermining effect, that should help to challenge moral philosophers’ complacency about blame and praise. The
cause for concern is actually greater than she indicates, both because there are multiple kinds of negative effect on hearer
motivation, and because these are not, as she hopes, reliably counteracted by implicit features of praise and blame. The communicative
ideal that she articulates does point us in the right direction, but it requires further elaboration. Once it is spelled out,
we find that realizing this ideal, in light of the empirical research, requires rethinking the role of verdict-like judgments
within moral feedback.
相似文献
Elise SpringerEmail: |
195.
Raffaele Rodogno 《Ethical Theory and Moral Practice》2008,11(2):197-212
Many among philosophers and non-philosophers would claim that well-being is important in moral theory because it is important
to the individual whose well-being it is. The exact meaning of this claim, however, is in need of clarification. Having provided
that, I will present a charge against it. This charge can be found in the recent work of both Joseph Raz and Thomas Scanlon.
According to the latter the concept of well-being plays an unimportant role in an agent’s deliberation. As I will show, to
claim this much is to undermine our initial claim; and to do that is to undermine some of the most central theories in normative
ethics. I will focus on Scanlon’s discussion in particular because it affords us with two criteria for the assessment of the
importance for a person of a value-concept such as well-being. I will claim that much of Scanlon’s case rests on the idea
that well-being is an inclusive good, a good constituted by other things that are good in and for themselves. Then, I will
put forward a case against Scanlon’s challenge by (1) showing that inclusiveness, when properly understood, does not lead
to the conclusion Scanlon is led to and (2) showing that on at least the reading Scanlon prefers, his criteria are inappropriate.
相似文献
Raffaele RodognoEmail: |
196.
Hardt JJ 《Theoretical medicine and bioethics》2008,29(3):151-160
This article critically evaluates the conception of conscience underlying the debate about the proper place and role of conscience
in the clinical encounter. It suggests that recovering a conception of conscience rooted in the Catholic moral tradition could
offer resources for moving the debate past an unproductive assertion of conflicting rights, namely, physicians’ rights to
conscience versus patients’ rights to socially and legally sanctioned medical interventions. It proposes that conscience is
a necessary component of the moral life in general and a necessary resource for maintaining a coherent sense of moral agency.
It demonstrates that an earlier and intellectually richer conception of conscience, in contrast with common contemporary formulations,
makes the judgments of conscience accountable to reason, open to critique, and protected from becoming a bastion for bigotry,
idiosyncrasy, and personal bias.
相似文献
John J. HardtEmail: |
197.
Crime and punishment: distinguishing the roles of causal and intentional analyses in moral judgment 总被引:1,自引:0,他引:1
Cushman F 《Cognition》2008,108(2):353-380
Recent research in moral psychology has attempted to characterize patterns of moral judgments of actions in terms of the causal and intentional properties of those actions. The present study directly compares the roles of consequence, causation, belief and desire in determining moral judgments. Judgments of the wrongness or permissibility of action were found to rely principally on the mental states of an agent, while judgments of blame and punishment are found to rely jointly on mental states and the causal connection of an agent to a harmful consequence. Also, selectively for judgments of punishment and blame, people who attempt but fail to cause harm more are judged more leniently if the harm occurs by independent means than if the harm does not occur at all. An account of these phenomena is proposed that distinguishes two processes of moral judgment: one which begins with harmful consequences and seeks a causally responsible agent, and the other which begins with an action and analyzes the mental states responsible for that action. 相似文献
198.
John H. Whittaker 《International Journal for Philosophy of Religion》2008,63(1-3):103-129
As an illustration of what Phillips called the “heterogeneity of sense,” this essay concentrates on differences in what is
meant by a “reason for belief.” Sometimes saying that a belief is reasonable simply commends the belief’s unquestioned acceptance
as a part of what we understand as a sensible outlook. Here the standard picture of justifying truth claims on evidential
grounds breaks down; and it also breaks down in cases of fundamental moral and religious disagreement, where the basic beliefs
that we hold affect our conception of what counts as a reliable ground of judgment. Phillips accepts the resultant variations
in our conceptions of rational judgment as a part of logic, just as Wittgenstein did. All objective means of determining the truth or falsity of an assertion presume some underlying conceptual agreement about what counts
as good judgment. This means that the possibility of objective justification is limited. But no pernicious relativism results
from this view, for as Wittgenstein said, “After reason comes persuasion.” There is, moreover, a non-objective criterion of
sorts in the moral and religious requirement that one be able to live with one’s commitments. In such cases, good judgment
is still possible, but it differs markedly from the standard model of making rational inferences. 相似文献
199.
Jeff Wisdom 《Philosophical Studies》2008,138(3):429-434
In this essay I distinguish between a synchronic view of base property exemplification and a diachronic one. I argue that
only a diachronic view of base property exemplification can substantiate a ban on morally mixed worlds. I then argue that
one of Robert Mabrito’s recent criticisms of Russ Shafer-Landau’s moral realism fails on either a synchronic or a diachronic
view.
相似文献
Jeff WisdomEmail: |
200.
Michael Rubin 《Philosophical Studies》2008,139(3):307-327
A number of philosophers defend naturalistic moral realism by appeal to an externalist semantics for moral predicates. The
application of semantic externalism to moral predicates has been attacked by Terence Horgan and Mark Timmons in a series of
papers that make use of their “Moral Twin Earth” thought experiment. In response, several defenders of naturalistic moral
realism have claimed that the Moral Twin Earth thought experiment is misleading and yields distorted and inaccurate semantic
intuitions. If they are right, the intuitions generated by Moral Twin Earth cannot be appealed to in arguments against externalist
moral semantics. The most developed case against the Moral Twin Earth argument that follows this strategy is found in a paper
by Stephen Laurence, Eric Margolis and Angus Dawson. Here I argue that their attack on the Moral Twin Earth thought experiment
fails. Laurence, Margolis and Dawson have not shown that we have reason to distrust the semantic intuitions it generates
相似文献
Michael RubinEmail: |