全文获取类型
收费全文 | 224篇 |
免费 | 4篇 |
出版年
2023年 | 6篇 |
2021年 | 3篇 |
2020年 | 2篇 |
2019年 | 3篇 |
2017年 | 3篇 |
2016年 | 2篇 |
2015年 | 4篇 |
2014年 | 3篇 |
2013年 | 18篇 |
2012年 | 2篇 |
2011年 | 2篇 |
2010年 | 4篇 |
2009年 | 7篇 |
2008年 | 2篇 |
2007年 | 9篇 |
2006年 | 5篇 |
2005年 | 8篇 |
2004年 | 1篇 |
2002年 | 5篇 |
2001年 | 2篇 |
2000年 | 5篇 |
1999年 | 1篇 |
1998年 | 2篇 |
1997年 | 2篇 |
1985年 | 7篇 |
1984年 | 8篇 |
1983年 | 6篇 |
1982年 | 11篇 |
1981年 | 11篇 |
1980年 | 11篇 |
1979年 | 11篇 |
1978年 | 14篇 |
1977年 | 6篇 |
1976年 | 12篇 |
1975年 | 7篇 |
1974年 | 16篇 |
1973年 | 7篇 |
排序方式: 共有228条查询结果,搜索用时 15 毫秒
31.
32.
This article discusses the sources of the 2014 Agreed Statement on Christology, which include not only the 433 Formula of Union and the teaching of St Cyril of Alexandria but also some language from the Council of Chalcedon (451), the Second Council of Constantinople (553), and the Third Council of Constantinople (680–681). It also examines the rejection of Eutychianism and Nestorianism, as well as the Anglican Christology represented by Richard Hooker and the firm connection drawn between the hypostatic union and Christ’s work of salvation. The article also presents the text in comparison and contrast with two Christological declarations shared by the Roman Catholic Church and the Coptic Pope Shenouda III (1973) and the Assyrian Church of the East (1994). 相似文献
33.
Gregory R. Peterson 《Zygon》2000,35(2):221-232
The importance of scientific conflicts for theology andphilosophy is difficult to judge. In many disputes of significance, prominent scientists can be found on both sides. Profound philosophical and religious implications are sometimes said to be implied by the new theory as well. This article examines the dispute over natural selection between Richard Dawkins and Stephen Jay Gould as a contemporary instance of such a conflict. While both claim that profound philosophical conclusions flow from their own alternativeaccount of evolution, I suggest that the implication is not as great as is claimed and that the alleged implications have as much to do with their own perceptions of theology as with the actual theories themselves. Nevertheless, evolutionary theory is not irrelevant for theology. Theologians should be aware of the possible implications of evolutionary theory and at the same time theextent and limits of such implications. 相似文献
34.
Charles F. Smith 《Zygon》2000,35(1):181-187
DNA is an important agent not only in chemistry and biology but also in technology and modern culture. A number of books approach the double helix from different angles. These perspectives include (1) the science of DNA and genetics; (2) genetic engineering; (3) the ethics of manipulating genetic material; and (4) DNA in culture and religion. Various views of DNAprovide insights into human nature beyond its molecular composition. 相似文献
35.
by Michael Ruse 《Zygon》2010,45(1):221-227
In this discussion review of Robert John Russell's collection of essays I agree with him about the necessity of human existence given the claims of Christian theology. I look in detail at his suggestions for speaking to this issue, especially his thesis of NIODA—noninterventionist objective divine action. I end up disagreeing with the suggestion and argue that in respects Russell is tackling the science-religion relationship in the wrong way. 相似文献
36.
Roger T. Ames 《Frontiers of Philosophy in China》2015,10(2):167
In this essay, inspired by the somatic turn in philosophy initiated by Richard Shusterman, I want to invoke the language of classical Confucian philosophy to think through the best efforts of William James and John Dewey to escape the mind-body and nature-nurture dualisms—that is, to offer an alternative vocabulary that might lend further clarity to the revolutionary insights of James and Dewey by appealing to the processual categories of Chinese cosmology. What I will try to do first is to refocus the pragmatist’s explanation of the relationship between mind and body through the lens of a process Confucian cosmology. And then, to make the case for James and Dewey, I will return to the radical, imagistic language they invoke to try and make the argument that this processual, holistic understanding of “vital bodyminding” is in fact what they were trying to say all along. 相似文献
37.
Nicola Hoggard Creegan 《Zygon》2007,42(2):499-518
Recent controversies surrounding the discernment of design in the natural world are an indication of a pervasive disquiet among believers. Can God as creator/sustainer of creation be reconcilable with the belief that God's work is indiscernible behind secondary evolutionary causes? Christian piety requires that the order experienced in the natural world be evidence of God's love and existence. Theistic evolutionary models rarely examine this matter, assuming that God is indiscernible in the processes and order of the world because only secondary causes can be examined. This leaves antievolutionary perspectives to interpret and address the problem of seeing God in the world. I examine these issues in order to gain more credibility for the religious longing to discern God in nature while at the same time affirming the indubitable truth of an evolutionary history. I argue that God's trinitarian nature, hiddenness, and incarnation give us reason to believe that God's presence in the natural world will be discernible, but only within the natural processes, and thereby only in an obscured fashion. I also argue that newer understandings of evolutionary mechanisms are more consistent with theological appropriation than are strictly Darwinian ones. 相似文献
38.
Daniel Cohen 《Sophia》2009,48(2):143-150
It is sometimes argued that if God were to exist, then the actual world would be the best possible world. However, given that
the actual world is clearly not the best possible world, then God doesn’t exist. In response, some have argued that the world
could always be improved with the creation of new people and that there is thus no best possible world. I argue that this
reasoning gives rise to an instance of Parfit’s mere addition paradox and should thus be rejected. Others (Robert Adams, in particular) have argued that the actual world may, in fact, be the
best possible world, at least for all actual people. I argue that this reasoning gives rise to Parfit’s non-identity problem and should thus be rejected.
相似文献
Daniel CohenEmail: |
39.
John Lippitt 《International Journal for Philosophy of Religion》2009,65(3):125-138
A philosophical assessment of Richard Dawkins’ The God Delusion, exposing some errors of reasoning that undermine part of the foundation of his atheism. Distinctions between theism, atheism
and agnosticism are also provided and explored for their significance to Dawkins’ argument. 相似文献
40.
This paper addresses recent examples of militant atheism. It considers the theistic reply that describes atheism as deriving
from a “God-shaped hole” in the human soul. The paper will argue that American pragmatism offers a middle path that avoids
militant atheism without suffering from this problem. The paper describes this middle path and considers the problem that
is seen in Rorty’s recent work: how the pragmatist can remain critical of religious fundamentalism without succumbing to a
militant version of atheism. The solution proposed is tolerant acceptance of religion along with melioristic criticism developed
within shared norms of inquiry. 相似文献