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961.
Eric Gregory 《The Journal of religious ethics》2019,47(1):166-179
This essay on Richard Miller’s Friends and Other Strangers (2016) locates its arguments in the context of how the practice of religious ethics bears upon debates about normativity in the study of religion and the cultural turn in the humanities. After reviewing its main claims about identity and otherness, I focus on three areas. First, while commending Miller’s effort to analogize virtuous empathy with Augustine’s ethics of rightly ordered love, I raise questions about his use of Augustine and his distinctive formulation of Augustinian “iconic realism.” Second, I suggest his discussion of public reason is at odds with the dialogical spirit of the book and may distract from the democratic solidarity required by our political moment. Third, more briefly, I highlight the practical implications of Miller’s vision for higher education at both the graduate and undergraduate level. 相似文献
962.
Aaron Stalnaker 《The Journal of religious ethics》2019,47(4):778-780
I argue that even if the influence of Christian ethics on comparative religious ethics (CRE) is inevitable, it need not be problematic. The legacy would only be worrisome if it stacked the deck in favor of Christian ethics or predisposed comparative ethicists to conform to the methods or thematic concerns of Christian ethics. Following Gadamer, I suggest that the ideal of presuppositionless objectivity is an illusion that applies to not only those who emerge from a Christian cultural context but in every global context. Given the specific historical and cultural contexts of the emergence of CRE, the residue of Christian ethics in CRE is understandable and expected. Thus, the legacy of Christian ethics in CRE will only be problematic to the extent that the potential dangers of Christian hegemony remain hidden, which does not seem to be the case in the contemporary academic context. 相似文献
963.
Jake Page 《Journal of religion and health》2003,42(2):111-116
The Hopi Indians regard humor, even sexual humor, as a form of prayer in their religious ceremonies. Clowns play an important role among the kachinas, twisting things around to make important points. 相似文献
964.
Willem B. Drees 《Zygon》2000,35(4):849-860
The term naturalism arouses strong emotions; religious naturalism even more. In this essay, naturalism is explored in a variety of contexts, in contrast to supernaturalism (in metaphysics), normativism (in ethics and epistemology), and rationalism (in the philosophy of mind). It is argued that religious naturalism becomes a "thick" naturalism, a way of life rather than just a philosophical position. We can discern a subculture with a historical identity, a variety of dialects, stories that evoke attitudes and feelings, as well as more systematic theological elaborations. In this context, religious naturalists are called to thicken further the ways of life that embody their religious and naturalist sensitivities. In order to speak of a naturalist theology in this context, one has to define theology in a way that avoids assumptions regarding the supernatural; this can be achieved by presenting theologies as particular combinations of cosmologies (informed by the sciences) and axiologies (values). 相似文献
965.
Terry Lynn Gall 《Journal of religion and health》2000,39(2):167-182
The purpose of the present cross-sectional study was to explore the role of religious resources in long-term adjustment to breast cancer. A sample of fifty-two survivors was assessed on indices of religious resources (e.g., image of God), nonreligious resources (e.g., cognitive appraisal) and emotional and spiritual well-being. Results indicated that both relationship with God/God image and religious coping behaviour were related to the nonreligious mediator variables of cognitive appraisal and coping in response to the current cancer situation. Various experiences of relationship with God (e.g., Presence) were related to more positive appraisals of the current cancer situation as well as to the greater use of the nonreligious coping behaviour of focusing on the positive. In contrast, religious coping behaviours demonstrated more complex associations with cognitive appraisal and nonreligious coping factors. The same coping behaviour, for example religious avoidance, could be related to both positive and negative appraisals of the cancer situation. Finally, religious resources, but not nonreligious resources predicted emotional and spiritual well-being for these long-term breast cancer survivors. 相似文献
966.
Despite the number of publications concerning legal and ethical issues faced by psychologists, and despite the increased interest in addressing specific concerns related to aging, little is known about the actual beliefs and practices of psychologists when they work with older adults. Given the changing demographics in the United States, many mental health professionals will have contact with older adult clients, and the focus of the present study was to examine the extent to which psychologists are prepared to work competently with older adult clients. Survey data were collected from 156 APA Division 12 (Clinical Psychology) and 17 (Counseling Psychology) members regarding the degree to which they engaged in each of 50 behaviors and the degree to which they considered each behavior ethical. Findings are presented in terms of percentages of responses to items on the questionnaire, and ANOVAs were performed on important demographic items to identify statistically significant differences among variables. Coursework in geropsychology or aging, specialization with older adults, and working with a high percentage of older adults were related to higher scores on the Overall Ethical Behavior scale. Females scored higher than males on the Overall Ethical Belief scale. 相似文献
967.
968.
Kevin Hoffman 《The Journal of religious ethics》2006,34(3):439-459
This essay offers a close reading of Fear and Trembling against the backdrop of what the author thinks are weaknesses in how the work has been interpreted by others. Some read the text allegorically, as containing a distinctively Christian message about Pauline soteriology. Others read it anagogically, with an emphasis on the moral psychology of Abraham as a human character. In partial disagreement with each, the present essay assembles and interprets the textual evidence around the threat to human happiness posed by our problematic reliance on what Aristotle calls external goods. 相似文献
969.
Richard B. Miller 《The Journal of religious ethics》2005,33(3):409-443
This essay critically explores resources and reasons for the study of culture in religious ethics, paying special attention to rhetorics and genres that provide an ethics of ordinary life. I begin by exploring a work in cultural anthropology that poses important questions for comparative and cultural inquiry in an age alert to “otherness,” asymmetries of power, the end of value‐neutrality in the humanities, and the formation of identity. I deepen my argument by making a foundational case for the importance of culture as a topic of normative analysis through a discussion of the emotions as cultural artifacts. To illustrate how cultural analysis can inform religious ethics, I turn to works by Wayne Meeks, Margaret Trawick, and Charles Taylor. I conclude by sketching some implications of a “cultural turn” for future work in religious ethics. 相似文献
970.
Christine E. Gudorf 《The Journal of religious ethics》2011,39(4):613-621
Feminists look critically at any infliction of pain on others, usually requiring that it be consensual, and often both consensual and for the benefit of the person afflicted. Most torture of women is not recognized under official definitions of torture because it is not performed by or with the consent of (government) officials. Women are, however, also victims of torture under official definitions as military or civilian prisoners or as members of defeated populations in war, and are more often subjected to sexual torture, which until recently has not been understood either as torture or even a war crime. Rape, especially serial gang rape, it is argued, should be understood as torture, as the essence of torture is the use of severe pain to obscure or obliterate the victim's sense of agency. 相似文献