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71.
As a way to advance integration between traditional readings of the medical encounter and argumentation theory, this article
conceptualizes the doctor–patient interaction as a form of info-suasive dialogue. Firstly, the article explores the relevance
of argumentation in the medical encounter in connection with the process of informed consent. Secondly, it discloses the risks
inherent to a lack of reconciliation of the dialectical and rhetorical components in the delivery of the doctor’s advice,
as especially resulting from the less than ideal conditions of the internal states of the doctor and the patient, and the
lack of symmetry in their status. 相似文献
72.
Paul Nesbitt‐Larking 《Journal of community & applied social psychology》2008,18(4):351-362
This article is an exposition of deep or critical multiculturalism that is grounded in a mutually respectful dialogue. Such multiculturalism names historical oppressions, recognizes the structural causes of injustice and inequality, and is profoundly open to cultural critique, challenge and change. In order to promote such a multicultural practice, the article makes the case for a dialogical politics of deep and mutual respect in which ethno‐religious sensibilities are validated and welcomed in their rich diversity. In doing so, the article draws upon the author's empirical research on the Muslim minority in contemporary Canada. Copyright © 2008 John Wiley & Sons, Ltd. 相似文献
73.
医患沟通障碍的现象学诠释及对话调适 总被引:1,自引:0,他引:1
相当多的医患冲突不是由医疗技术的原因引起,而是医患沟通不畅造成的。从现象学视域诠释医患关系,分析了医患对于“疾病”意义的不同认识,只有在诠释学语境中建立“你我”对话关系,在倾听中领会,才能在理解中寻找到共享的意义世界。从一个全新的视角构建了医患视域融合的框架,在医患对话实践中,通过“移情”跨越医患视域前见的鸿沟,以达到医患视域的融合。 相似文献
74.
Carlos Thiebaut 《Topoi》2006,25(1-2):109-115
Three philosophical attitudes in dialogue are suggested in answering the question posed by the Journal. An inviting, First
Inner Voice undeerstands philosophy as a shareable theoretical task that can be explained and understood even across distant
philosophical paradigms. A Second Inner Voice, sometimes termed in the dialogue as sceptic, distrusts any metaphilosophical
definition of what philosophy is and what it should do, but would, nevertheless, aspire to retain a certain universalistic
understanding of its own work, though it cannot be strongly and conceptualy rendered. A Third Inner Voice, regarded in the
text as somewhat Hegelian, insists in the unavoidability of strong philosophical definitions both in historical and in conceptual
terms. No proposal or conclusion is forwarded regarding what should be done in contemporary philosophy, though an analysis
of harm experiences is taken as an example of philosophical work 相似文献
75.
Dowman M 《Cognitive Science》2007,31(1):99-132
An expression-induction model was used to simulate the evolution of basic color terms to test Berlin and Kay's (1969) hypothesis that the typological patterns observed in basic color term systems are produced by a process of cultural evolution under the influence of biases resulting from the special properties of universal focal colors. Ten agents were simulated, each of which could learn color term denotations by generalizing from examples using Bayesian inference, and for which universal focal red, yellow, green, and blue were especially salient, but unevenly spaced in the perceptual color space. Conversations between these agents, in which agents would learn from one another, were simulated over several generations, and the languages emerging at the end of each simulation were investigated. The proportion of color terms of each type correlated closely with the equivalent frequencies found in the World Color Survey, and most of the emergent languages could be placed on one of the evolutionary trajectories proposed by Kay and Maffi (1999). The simulation therefore demonstrates how typological patterns can emerge as a result of learning biases acting over a period of time. 相似文献
76.
Karen Stepanian 《Studies in East European Thought》2007,59(1-2):87-99
The novel The Brothers Karamazov shows the spiritual rebirth of man and society. At first the world of the town Skotoprigon’evsk is depicted as heathen and
even demonic, where everyone is in search of earthly justice, forgetting about love and losing a connection to God; here the
theme of orphanhood is dominant. The second half of the novel is dominated by the image of the Holy Trinity, the symbol of
mutual love and unity. The human world, according to Dostoevskij, cannot be divided into adults and children, the guilty and
the innocent, insofar as all can freely participate in the redemption of humanity’s sin (like Christ, the paragon of innocence).
If all people are God’s children, death does not have power over them. Upon completing his final novel Dostoevkskij wrote:
“my Hosanna has passed through a big crucible of doubt.” The Brothers Karamazov is Dostoevskij’s Hosanna.
Translated by Robert Bird 相似文献
77.
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
78.
Science,spirituality and truth: acknowledging difference for spiritual dialogue and human well‐being
Jacqueline Watson 《International Journal of Children's Spirituality》2009,14(4):313-322
This article seeks to explain why spiritual education must be clear about the nature of spiritual knowledge and truth and how it differs from the knowledge and truth generated by science. The author argues this is important in order that spirituality and science are equally valued, and in order that spiritual pedagogy appropriately reflects the nature of spiritual truth in the context of spiritual diversity and commitment. Based on these arguments, and inspired both by the ideas of inter‐faith dialogue and the philosophy of Michael Bakhtin, the author then suggests a dialogical approach to spiritual pedagogy for spiritual development and wellbeing. The article suggests education will best enhance human wellbeing if it is positive about the contributions of both science and spirituality, and if it promotes understanding of spiritual difference and commitment. 相似文献
79.
A.P. Norman 《Argumentation》2001,15(4):489-498
Resolution-oriented dialogue has a normative structure that is largely subject to theoretical explication. This paper develops a simple model that sheds light on how moves in a reason-giving game alter the distribution of discursive commitments and entitlements. By clarifying the practice of deontic scorekeeping, we can enhance our collective capacity to resolve conflicts dialogically. 相似文献
80.
Donald E. Arther 《Zygon》2001,36(2):261-267
Where do Paul Tillich's views of the relationship between religion and science fit in Ian Barbour's four classifications of conflict, independence, dialogue, and integration? At different levels of analysis, he fits in all of them. In concrete religions and sciences, some conflict is evident, but religion and science can be thought of as having parallel perspectives, languages, and objectives. Tillich's method of correlation itself is a form of dialogue. His theology of nature in “Life and the Spirit” (Part 4 of his Systematic Theology) fits the integration type. His strong “Two Types of Philosophy of Religion” (in Theology of Culture) is a latent natural theology. His system of the sciences is a form of synthesis, a type of integration. 相似文献