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21.
Matti Eklund 《Metaphilosophy》2013,44(3):276-292
This article is in three parts. The first discusses trends in philosophy. The second defends reliance on intuitions in philosophy from some doubts that have recently been raised. The third discusses Philip Kitcher's contention that contemporary analytic philosophy does not have its priorities straight. While the three parts are independent, there is a common theme. Each part defends what is regarded as orthodoxy from attacks. Of course there are other reasonable challenges to philosophical methodology. The article's aim is just to respond to some charges that have been made. 相似文献
22.
Philip R. Yarnell 《Brain and language》1981,12(1):128-139
Three lifelong right-handed patients with clinically and radiologically well-defined right-hemispheric infarctions became aphasic. Their language functions in the rehabilitative, subacute phase of their illness were characterized by fluent, literal paraphasic output, dyslexia, and dysgraphia. Auditory comprehension was fair for contextual conversation, and the combination of language abilities enabled them to reach a “functional communication” stage. This study was unable to determine why these three patients had crossed dextral aphasias resulting from their otherwise typical clinical and radiological right-hemispheric infarcts. Of interest, the radiologically well-defined lesions, aside from being ipsilateral, fitted well the “posterior” fluency localization in two of the three patients, but was more extensive in the third. 相似文献
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Social psychologists have given considerable theoretical and research attention to whether motivational variables bias the attributions people make for behavior. Some theorists maintain that motivational constructs must be invoked to explain certain attributional phenomena; other theorists maintain that information-processing variables can adequately explain these phenomena. The present article critically examines existing cognitive and motivational approaches to attribution and analyzes the assumptions underlying the cognition-motivation debate. We argue that cognitive and motivational theories are currently empirically indistinguishable. In particular, its is possible to construct information-processing explanations for virtually all evidence for motivated bias. We conclude by examining the implications of this indeterminacy of cognitive and motivational explanations. Future research in the area can most profitably be addressed to improving the specificity of cognitive and motivational theories rather than to resolving the between-theory confrontation. 相似文献
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This article provides information about the fact that today any commemoration of the Reformation can only be celebrated in ecumenical communion. In contrast to earlier Reformation jubilees, the commemoration of the Reformation in 2017 is taking place, for the first time, in an ecumenical era. The year 2017 refers back to the year 1517, that is, to a time when the break with the Catholic Church had not yet happened. Martin Luther himself did not intend the division of the Church, nor did he visualise the founding of a new church, but the renewal of all Christendom. This failed in his time. Therefore one should regard the ecumenical search for the restoration of unity as the – indeed very belated – success of the Reformation. The commemoration of ??a reformation is an ecumenical opportunity, if it is committed to living the triad of gratitude for the reformation’s positive aims, of repentance for the sins of division and subsequent confessional wars, and of hope for a greater unity between Lutherans and Catholics. 相似文献
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Christoffer Skogholt 《Zygon》2020,55(3):685-695
Is theistic evolution (TE) a philosophically tenable position? Leidenhag argues in his article “The Blurred Line between Theistic Evolution and Intelligent Design” that it is not, since it, Leidenhag claims, espouses a view of divine action that he labels “natural divine causation” (NDC), which makes God explanatory redundant. That is, in so far as TE does not invoke God as an additional cause alongside natural causes, it is untenable. Theistic evolutionists should therefore “reject NDC and affirm a more robust notion of divine agency.” However, this will, Leidenhag claims, have the effect that theistic evolutionists “will move their position significantly closer to Intelligent Design,” and so the line between TE and intelligent design is (or ought to be?) blurred. If successful, the criticism by Leidenhag would be bad news for theists who want to take science seriously and good news for those scientistic atheists according to whom there simply is no scientifically respectable way of combining theism and modern natural science in an overarching worldview. So, is TE stuck between a rock (of redundancy) and a hard place (of pseudo-science)? No, at least not due to the criticism offered by Leidenhag—but maybe religious naturalism is? 相似文献
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Hava Tirosh‐Samuelson 《Zygon》2010,45(2):448-461
Philip Hefner identifies three settings in which to assess the future of science and religion: the academy, the public sphere, and the faith community. This essay argues that the discourse of science and religion could improve its standing within the secular academy in America by shifting the focus from theology to history. In the public sphere, the science‐and‐religion discourse could play an important role of promoting tolerance and respect toward the religious Other. For a given faith community (for example, Judaism) the discourse of science and religion can ensure future intellectual depth by virtue of study and ongoing interpretation. The essay challenges the suggestion to adopt irony as a desirable posture for science‐and‐religion discourse. 相似文献
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Carol Rausch Albright 《Zygon》2010,45(2):479-489
James B. Ashbrook's “new natural theology in an empirical mode” pursued an integrated understanding of the spiritual, psychological, and neurological dimensions of spiritual life. Knowledge of neuroscience and personality theory was central to his quest, and his understandings were necessarily revised and amplified as scientific findings emerged. As a result, Ashbrook's legacy may serve as a case example of how to do religion‐and‐science in a milieu of scientific change. The constant in the quest was Ashbrook's core belief in the basic holism of brain, mind, personality, the nature of reality, and the underlying reality of God. 相似文献
30.
Gregory R. Peterson 《Zygon》2004,39(4):827-840
Abstract In this article I briefly assesses Philip Hefner's concept of the created co‐creator by considering both what it does and does not claim. Looking at issues of reductionism, biological selfishness, biology and freedom, and environmental ethics, I point out strengths and weaknesses in Hefner's conception of the created co‐creator. 相似文献