全文获取类型
收费全文 | 476篇 |
免费 | 29篇 |
国内免费 | 1篇 |
出版年
2024年 | 3篇 |
2023年 | 4篇 |
2022年 | 7篇 |
2021年 | 16篇 |
2020年 | 23篇 |
2019年 | 20篇 |
2018年 | 17篇 |
2017年 | 18篇 |
2016年 | 22篇 |
2015年 | 25篇 |
2014年 | 28篇 |
2013年 | 61篇 |
2012年 | 13篇 |
2011年 | 29篇 |
2010年 | 7篇 |
2009年 | 53篇 |
2008年 | 63篇 |
2007年 | 46篇 |
2006年 | 15篇 |
2005年 | 5篇 |
2004年 | 5篇 |
2003年 | 7篇 |
2002年 | 4篇 |
2001年 | 2篇 |
2000年 | 2篇 |
1999年 | 1篇 |
1998年 | 2篇 |
1997年 | 2篇 |
1996年 | 1篇 |
1995年 | 2篇 |
1994年 | 1篇 |
1991年 | 1篇 |
1987年 | 1篇 |
排序方式: 共有506条查询结果,搜索用时 0 毫秒
381.
382.
Lawrence Torcello 《Res Publica》2009,15(1):17-31
This article confronts growing conservative opposition to abortion based on the claim that abortion is morally equivalent
to infanticide. By examining the relationship between moral skepticism and precautionary ethics the article promotes a completely
permissive position on abortion from conception to birth while consistently rejecting the possibility that such a position
entails permissive implications for infanticide. The article introduces and traces the implicit relationship between moral
skepticism, the precautionary principle and political liberalism.
相似文献
Lawrence TorcelloEmail: |
383.
John D. Arras 《Theoretical medicine and bioethics》2009,30(1):11-30
In this commentary, I critically discuss the respective views of Gert and Beauchamp–Childress on the nature of so-called common
morality and its promise for enriching ethical reflection within the field of bioethics. Although I endorse Beauchamp and
Childress’ shift from an emphasis on ethical theory as the source of moral norms to an emphasis on common morality, I question
whether rouging up common morality to make it look like some sort of ultimate and universal foundation for morality, untouched
by the dialectics of time and reflective equilibrium, was an equally good move. As for Gert’s magisterial conception of common
morality, I conclude that certain elements of his system are controversial at best and woefully inadequate at worst. He has
a tendency to find in common morality what he himself put there, and his highly restricted conception of duties of assistance
strikes this reader as ad hoc, inadequately defended, and unworthy of a project whose goal is to lessen the amount of misery
in the world.
相似文献
John D. ArrasEmail: |
384.
A. T. Nuyen 《Dao》2009,8(1):1-11
How is the Confucian moral agent motivated to do what he or she judges to be right or good? In western philosophy, the answer to a question such as this depends on whether one is an internalist or externalist concerning moral motivation. In this article, I will first interpret Confucian ethics as role-based ethics and then argue that we can attribute to Confucianism a position on moral motivation that is neither internalist nor externalist but somewhere in between. I will then illustrate my claim with my reading of Mencius 6A4, showing that it is superior to readings found in the literature, which typically assume that Mencius is an internalist. 相似文献
385.
运用故事情境的临床访谈方法,本研究考察了4岁和6岁儿童在亲社会情境的道德情绪判断及其归因模式,研究结果表明:(1)在亲社会道德情境中,年幼儿童倾向于判断行为者产生消极的情绪体验,年长儿童则作出积极的情绪判断;(2)在归因定向中,4岁儿童以结果定向为主,6岁儿童出现了由结果定向到道德定向的过渡;(3)亲社会情境的类型不影响儿童的道德情绪判断及归因;(4)在观点采择任务中,甚至4岁儿童也能对自己的情绪体验作出合乎道德准则的判断和归因。 相似文献
386.
我国的道德教育有着悠久的历史,其主体流质是道德顺从教育,原因有:伦理本位的思想传统;群体本位的教育倾向和道德教育的政治统治功能强化。当代道德教育的时代背景的变迁即社会结构的转型和多元化社会的形成以及当代道德教育人本倾向和生活世界的实践回归,标示着道德选择教育成为了道德教育的内在要求和指向。 相似文献
387.
David Baumeister 《International Journal of Philosophical Studies》2017,25(2):249-265
This essay contributes to our understanding of the relation between the philosophies of Hegel and Sellars. While most treatments of this relation have focused on metaphysics or epistemology, I focus on ethics, and in particular on the formulation of moral agency. I argue that Hegel and Sellars arrive at a similar metaphilosophical rejection of individual moral agency in favor of conceptions of moral agency as the outcome of social mediation. To demonstrate this, I trace how Hegel and Sellars offer parallel resolutions of the ‘Kantian paradox’: the apparent problem that, in Kantian ethics, moral agents must both freely self-legislate the moral law unto themselves and stand in a dutiful relation to the moral law as a necessary function of practical reason. Drawing Hegel and Sellars together in this way casts new light on Sellars’s understudied ethical theory and further evidences the contemporary relevance of Hegel’s moral philosophy. 相似文献
388.
J. S. Russell 《Sport, Ethics and Philosophy》2017,11(1):26-39
This essay argues that defences of strategic fouling in sport are enriched and supported by better recognizing the role of play in sport. A common characteristic of play is its disengagement from the everyday, in particular its moral disengagement. If sport in its best manifestations is a species of play, then we should expect to find some moral disengagement there. And indeed we do in a variety of ways. Strategic fouling affords a useful example to illustrate and support this claim and to examine the limits of that sort of disengagement. It is argued that while strategic fouling is morally problematic, it can be a sort of playful ‘competitive shenanigan’ that should be tolerated at times for the way it adds to the challenge and drama of sport. This allows us to better recognize the complexity and depth of sport and the way it reflects fundamental human values. Like everyday life, sport challenges us to weigh morality, perfection, and play against each other in ways that give each sphere of value its due and that contribute to rewarding and meaningful activities and lives. 相似文献
389.
Emotional expressions of moral value 总被引:1,自引:0,他引:1
Julie Tannenbaum 《Philosophical Studies》2007,132(1):43-57
In “Moral Luck” Bernard Williams describes a lorry driver who, through no fault of his own, runs over a child, and feels “agent-regret.”
I believe that the driver’s feeling is moral since the thought associated with this feeling is a negative moral evaluation
of his action. I demonstrate that his action is not morally inadequate with respect his moral obligations. However, I show
that his negative evaluation is nevertheless justified since he acted in way that does not live up to his moral values. I
then use this distinctive negative moral evaluation to distinguish agent-regret from guilt and mere regret.
相似文献
Julie TannenbaumEmail: |
390.
Educating moral emotions: a praxiological analysis 总被引:1,自引:1,他引:0
This paper presents a praxiological analysis of three everyday educational practices or strategies that can be considered
as being directed at the moral formation of the emotions. The first consists in requests to imagine other's emotional reactions.
The second comprises requests to imitate normative emotional reactions and the third to re-appraise the features of a situation
that are relevant to an emotional response. The interest of these categories is not just that they help to organize and recognize
the significance of what might otherwise appear to be a disparate set of ordinary moral-educational interactions between children
and educators. We suggest, further, that this analysis provides some new insight into what distinguishes the broad and recurrent
conceptions of moral education from one another. Rather than being straightforwardly reducible to intractable differences
over core normative or meta-ethical questions they can also be seen as correlating with different suppositions about the central
role of the emotions in moral life and, correspondingly, different but to a large degree compatible interpretations of what
the "education of the moral emotions" primarily means.
相似文献
Bruce MaxwellEmail: |