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71.
72.
William James Earle 《Metaphilosophy》2023,54(2-3):341-351
An examination of late Rorty shows that he does not abandon belief in an external world about which we can, and indeed must, acquire knowledge. His disapproval of the correspondence theory of truth does not involve the idea that anything other than local weather, for example, could falsify remarks about local weather. It is just that once we get done looking out the window or, if we are outside, feeling the right kind of drops make contact with our skin, there is nothing else we can do, nothing better, to make ourselves more certain, more cognitively secure. One can see this in the detailed work that enables scientific progress. Science improves itself by doing more of the same. G. E. Moore's famous open question stays open only as a reminder that our fallibility never disappears and that our cognitive security is never better than pro tem. Rorty, as a faithful pragmatist and undogmatic meliorist, thinks this is perfectly O.K. 相似文献
73.
74.
Richard J. Arneson 《The Journal of Ethics》2005,9(1-2):127-150
Some theorists who accept the existence of global justice duties to alleviate the condition of distant needy strangers hold that these duties are significantly constrained by special ties to fellow countrymen. The patriotic priority thesis holds that morality requires the members of each nation-state to give priority to helping needy fellow compatriots over more needy distant strangers. Three arguments for constraint and patriotic priority are examined in this essay: an argument from fair play, one from coercion, another from coercion and autonomy. Under scrutiny, none of these arguments qualifies as successful. 相似文献
75.
Ted Peters 《Dialog》2007,46(2):84-103
In the global conversation over religious ideas, a de facto debate is raging between atheism, pluralism, and Islam. Pluralism respects the claim of every religion. Atheism respects the claim of no religion. Islam respects the claim of its own religion. How should a Christian theologian construct a doctrine of God that benefits from listening to this conversation yet stresses what is important in the gospel, namely, that the God of Jesus Christ is gracious in character? What is recommended here is to (1) investigate the truth question; (2) avoid putting God in the equations; (3) affirm what is essential; and (4) practice charity. 相似文献
76.
《Reformation & Renaissance Review》2013,15(1):68-83
AbstractThis article suggests that alongside the strongly biblical defence of the royal supremacy, which was common in Elizabethan England, there can be found a distinctive line of argument; it stresses the roots of the magistrate’s ‘cura religionis’ in natural and human law, rather than simply divine law. This argument is often identified with Richard Hooker, who is taken to be innovative at this point. This study argues, however, that many of the same philosophical and theological points can be found in Peter Martyr Vermigli, who may have influenced Hooker. Elements of Vermigli’s Aristotelian political theory are traceable on a reading of his Commentary on Aristotle’s Nicomachean Ethics, and the application of these concepts in his biblical commentaries is noticeable. 相似文献
77.
Scott Forschler 《Metaphilosophy》2013,44(1-2):88-104
Richard Hare argues that the fundamental assumptions of Kant's ethical system should have led Kant to utilitarianism, had Kant not confused a norm's generality with its universality, and hence adopted rigorist, deontological norms. Several authors, including Jens Timmermann, have argued contra Hare that the gap between Kantian and utilitarian/consequentialist ethics is fundamental and cannot be bridged. This article shows that Timmermann's claims rely on a systematic failure to separate normative and metaethical aspects of each view, and that Hare's attempt to bridge the gap between Kantian and consequentialist ethics is immune to Timmermann's criticisms. Furthermore, the term “Kantian ethics” is often misleading, and should typically be qualified as either “Kantian rationalism” or “Kantian deontology” in order to avoid confusions of the sort Timmermann falls into. 相似文献
78.
Russell Pryba 《Frontiers of Philosophy in China》2015,10(2):192
This paper explores the roles of the erotic and gastronomic arts in Richard Shusterman’s somaesthetics. By discussing the relationship between moral education and the cultivation of gustatory taste in classical Chinese philosophy, this paper suggests future avenues of research for somaesthetics that draw on the rich tradition of thinking about food and the body in Chinese philosophy. 相似文献
79.
Marjorie Hall Davis 《Zygon》2008,43(3):665-680
This essay explores some relationships between social structures or systems and the internal psychological structures or systems of individuals. After defining evil, pastoral counseling, and structures or systems, I present examples of persons affected by social systems of power who have sought counseling. I present a form of counseling known as Internal Family System Therapy (IFS) and show with an extended example how I have worked with clients using this approach. In this process the client is guided to use “Self‐leadership” in healing and transforming inner conflict between various subpersonalities or “parts.” I then compare the IFS approach to one used by mediators in community conflict transformation and peacebuilding. 相似文献
80.
Joseph Poulshock 《Zygon》2002,37(4):775-788
It is not uncommon for Darwinists and memeticists to speculate not only that god–memes (cultural units for belief in a god) evolved as maladaptive traits but also that these memes do not correspond to anything real. However, a counter–Darwinian argument exists that some god–memes evolved as adaptive traits and did so with a metaphysical correspondence to reality. Memeticists cannot disallow these positive claims, because the rules they would use to disallow them would also disallow their negative claims. One must either accept that positive Darwinian theological claims can fall within the bounds of science (and therefore be judged on their explanatory merits alone) or must disallow both sets of arguments, including any claims that god–memes fail to correspond to reality. Given that many Darwinists do not appear to accept a modest version of science that avoids negative metaphysical claims, precedence exists in memetic and Darwinian discourse for making positive metaphysical claims as well. 相似文献