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161.
Joe Campbell 《Canadian journal of philosophy》2015,45(1):127-137
In The Riddle of Hume's Treatise: Skepticism, Naturalism, and Irreligion (2008), Paul Russell makes a strong case for the claim that “The primary aim of Hume's series of skeptical arguments, as developed and distributed throughout the Treatise, is to discredit the doctrines and dogmas of Christian philosophy and theology with a view toward redirecting our philosophical investigations to areas of ‘common life,’ with the particular aim of advancing ‘the science of man’” (2008, 290). Understanding Hume in this way, according to Russell, sheds light on the “ultimate riddle” of the Treatise: “is it possible to reconcile Hume's (extreme) skeptical principles and conclusions with his aim to advance the ‘science of man’” (2008, 3)? Or does Hume's skepticism undermine his “secular, scientific account of the foundations of moral life in human nature” (290)? Russell's controversial thesis is that “the irreligious nature of Hume's fundamental intentions in the Treatise” is essential to solving the riddle (11). Russell makes a compelling case for Hume's irreligion as well as his atheism. Contrary to this interpretation I argue that Hume is an irreligious theist and not an atheist. 相似文献
162.
Michael P. Wilson 《Theology & Sexuality》2014,20(2):129-150
It is indefensible to translate Paul's παρα φυσιν (para phusin) at Rom. 1:26 and 11:24 as “contrary to nature” (contra naturam) and to imply the unspoken rider “and therefore uniquely hateful to God.” Yet the tradition that does so is almost as old as the Greek text itself. There is a plethora of subtle nuances to παρα + acc., but a flat negative is not one of them. When Rom. 11:24 is so translated, it is reduced to nonsense. Plato's The Laws supplies a clear, cogent and directly relevant distinction between μη (not) and παρα (beyond, beside, etc.) in relation to sexual behaviour. Naturalness is a multivalent concept, not bivalent. The naturalness of a behaviour is a question of degree. Unnatural behaviour is impossible. The argument here is lexicographical, textual and philosophical. Theology must follow the text, not drive it. 相似文献
163.
Jillian E. Cox 《Theology & Sexuality》2013,19(1):53-69
It is said in several contemporary theologies that in acting on their proclivities, homosexuals act as a law unto themselves rather than subordinate their desires to God's law. In linking homosexuality with the notion of a selfish individualism, these theologies cast homosexuals as incapable of exercising community-building love. They sustain a reductive model of the human person that issues from an anxiety about the presence of the “secular” ideology of individualism in theology. I suggest that we rehabilitate a vision of love based on a re-reading of the Apostle Paul's understanding of love as God-given and life-giving in 1 Corinthians and Romans, and use it as the basis for a revitalized vision of being human. Guided by Martin Luther's hermeneutic and contemporary thought, this vision recognizes the interdependent relationship between self- and other-concern, and proposes that we prioritize love over reductive knowledge claims in our theologies. 相似文献
164.
Shabbir M. H. Alibhai 《The Journal of religious ethics》2008,36(1):37-52
Cases of dementia present us with difficult ethical dilemmas as we strive to care for those unable to care for themselves. In this article, I review the relevant Islamic texts on caring for the ill, alleviating suffering, and feeding the hungry—all in light of the modern clinical environment. I find that the ethical appropriateness of tube feeding at the end of life is not as clear‐cut as it may seem. My analysis, however, suggests that Muslim scholars ought to favor insertion of a feeding tube in patients who can no longer respond to assisted feeding. Nonetheless, several important issues require further clarification in this clinically important but neglected area of ethical inquiry. 相似文献
165.
James A.T. Lancaster 《Zygon》2011,46(1):26-46
Abstract. This paper examines the impact of two formalizations of evolutionary biology on the antiselectionist critiques of the Intelligent Design (ID) movement. It looks first at attempts to apply the syntactic framework of the physical sciences to biology in the twentieth century, and to their effect upon the ID movement. It then examines the more heuristic account of biological‐theory structure, namely, the semantic model. Finally, it concludes by advocating the semantic conception and emphasizing the problems that the semantic model creates for ID's negative and positive theses. 相似文献
166.
《Theology & Sexuality》2013,19(1):11-20
AbstractWell-meaning straight preachers may approach the issue of LGBTQ equality in the church from a standpoint of compassion, but queer theorists such as Lee Edelman have critiqued “compassion-compulsion” as a subconscious selfprojection, requiring that others become just like us. This article presses straight preachers to go further than simply preaching to include “others,” instead challenging such preachers to open themselves and their congregations to the risk of transformation. Drawing from the philosophical hermeneutics of Paul Ricoeur, this article suggests that preachers move towards others in a gesture of “recognition” that resembles gratitude, and by such a gesture to receive the risky gifts others have to offer. This gratitude for the gifts of others becomes a motive for engaging in queer theory and queer theology, but this motive also puts us at risk. The risk of preaching that seriously engages the gifts of others includes queering ourselves, allowing ourselves to be scandalized by the risk of transformation asked of us by the gospel we preach. 相似文献
167.
Recent studies have shown that children who fail Piagetian conservation tasks may succeed if the transformation of materials is made to seem accidental, or incidental to some other activity. In the present study, 46 children, mean age 6 years, were randomly assigned to either a standard or a modified testing condition. In both, the child first made a judgment as to the equality in area of two square fields, each made up from eight interlinked fence sections. Then the child saw one of the fields transformed into a rectangle, without the fences being disconnected, and was asked for a second judgment as to the equality of the fields. In the modified condition the transformation made sense in terms of creating a space for the farmhouse. Significantly higher levels of “conserving” judgments were obtained in the modified than in the standard condition. However, it should be noted that area is not in fact conserved in this case. The implications of this for the status of precociously correct conservation judgments are discussed. 相似文献
168.
John Perry 《The Journal of religious ethics》2012,40(2):385-400
One strand of the church's conversation about homosexuality compares present‐day acceptance of homosexuals to the church's acceptance of Gentiles in Acts 15. In a previous article, “Gentiles and Homosexuals,” I presented the history of that strand. In a reply to my article, Olson proposes to reimagine the analogy via the “radical new perspective on Paul” and argues that doing so exposes problems with my original analysis. I defend myself against these criticisms, while also entering into the spirit of Olson's reimagined analogy. Expanding the scope beyond Acts to Paul opens up important facets that might otherwise be obscured. In particular, it includes voices that are sometimes silenced, and presses both sides for an account of sexuality grounded in vocation and God's purposes in creation. 相似文献
169.
Katherine E. Godby 《Pastoral Psychology》2002,50(4):231-242
Mystical experience is not unusual. Nearly half of all Americans report having had one or more mystical experiences. The author looks at how these experiences are moments of knowing—Do they unveil what is hidden?—and at how pastoral theologians and clinicians may help others come to understand their experience. Some thoughts on what this area of study may contribute to pastoral theology and pastoral counseling are also provided. 相似文献
170.
James Connelly 《Res Publica》2006,12(1):97-108
This paper considers whether respect is a concept that can be applied fruitfully and cogently to nature and the environment.
Through an examination of the idea of nature, respect and an analysis of Paul Taylor’s book Respect for Nature, it argues that, despite the attractiveness of the idea, the concept of respect cannot be coherently and systematically applied
to the natural world and that, if a reasoned justification for a non-instrumental view of nature is to be sought, it must
be sought elsewhere, perhaps in the notion of care rather than respect per se. 相似文献