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251.
by Willem B. Drees 《Zygon》2010,45(1):228-236
The main title of Robert J. Russell's Cosmology from Alpha to Omega: The Creative Mutual Interaction of Theology and Science catches the substance of the essays; the subtitle his methodological vision. The mutualis modest as far as the influence from theology on science goes; in no way is Russell curtailing the pursuit of science. Driven by intellectual honesty, he holds that in the end religious convictions will have to stand the test of compatibility with scientific knowledge. And as a Christian he believes core beliefs of Christianity, reformulated as needed, will be able to stand this test. The essays address the origin and contingency of our universe in relation to belief in creation, and his proposal for noninterventionist objective divine action. For him a stumbling block is natural evil; the evolutionary intelligibility of evil falls short of what would be desirable theologically. As steps toward an adequate eschatology Russell seeks to develop a more complex understanding of temporality, and proposes to understand the resurrection of Jesus as the First Instantiation of a New Law of the New Creation. This area is more in tension with current science, but that could be expected when one moves from creation to redemption. Within his self-imposed boundaries, these essays are well informed and well argued, and together they provide a sincere and sustained research program. 相似文献
252.
The nonmetaphysical interpretation of Hegel's philosophy asserts that the metaphysical reading is not credible and so his philosophy must be rationally reconstructed so as to elide its metaphysical aspects. This article shows that the thesis of the extended mind approaches the metaphysical reading, thereby undermining denials of its credibility and providing the resources to articulate and defend the metaphysical reading of Hegel's philosophy. This fully rehabilitates the metaphysical Hegel. The article does not argue for the truth of the metaphysical Hegel's claims. Rather, it defends the correctness of reading his philosophy as metaphysical. 相似文献
253.
R.P.C Hanson 《Religion》2013,43(1):130-132
Religion is a semiotic phenomenon par excellence. Without signs and signification processes there could not ever have been any religion, and so semiotics should play a prominent role in the investigation of religion(s). However, this has not been the case. Yelle deserves praise for reminding scholars of religion of the research potentials of semiotic theories and methods. This volume is not an introductory manual for beginners, but they will get an impression of the value of semiotic analysis through a number of case studies. Yelle treats his topics in their ostensible specificity so as to trace more general and significant issues concerning signification, communication, ideology, and agency in the construction of social worlds. Semiotics is especially important for theorizing about religion in terms of social constructionism and discourse theory. Finally, a few notes on the available literature are offered. 相似文献
254.
J. D. R. Mechelke 《Theology & Sexuality》2013,19(1-2):21-44
ABSTRACTReligious and secular groups alike have long marginalized those who practice “kinky sex.” These discourses of bodily control have been deconstructed and proven faulty. However, this proposal goes further than mere deconstruction and exposes the gaping hole under this new deconstruction: what does a doctrine of sin look like for kink practitioners? This gaping hole is lubed and ready to be filled. According to a kinky doctrine, sin is violating consent and obstructing escape, the failure to accept limits, and the external essentialism of identity. This kinky theology of sin will not only be useful for members of the kink community but also for individuals from a wide range of identities and practices. 相似文献
255.
Bernard Schlager 《Theology & Sexuality》2013,19(2):105-124
In his book Christ and the Homosexual (1960), Rev. Robert Wood presented American Christians with a view of homosexuality that was revolutionary: in short, he argued that homosexuals held a rightful place in church and society and that they should abandon neither Christianity nor the church. More specifically, the author called for the advancement of civil rights for homosexuals; the construction of pro-homosexual theologies; the education, ordination, and career placement of “out” homosexuals; and marriage equality for same-sex couples. This article situates these topics within Wood’s lifelong (and ongoing) ministry of promoting the full acceptance of homosexuals in American society and in The United Church of Christ, his own denomination. The following sources from the Robert Wood Archive at The Congregational Library in Boston, MA, USA, have been used in this article: the author’s notes and early drafts of Christ and the Homosexual; his voluminous correspondence from the 1940s through the 1990s; and an unpublished biography of Wood. In addition, this article’s author draws upon an oral history interview conducted with Robert Wood in July 2012. 相似文献
256.
Michael W. DeLashmutt 《Zygon》2005,40(3):739-750
Abstract. I revisit Paul Tillich's theological methodology and contrast his practice of correlation with the syncretistic methodological practices of Pierre Teilhard de Chardin. I argue that the method of correlation, as referred to in Robert John Russell's 2001 Zygon article, fails to uphold Tillich's self‐limitation of his own methodology with regard to Tillich's insistence upon the theological circle. I assert that the theological circle, as taken from Tillich's Systematic Theology I, is a central facet within his methodology and that this often‐ignored concept needs to be resuscitated if one is to remain authentically Tillichian in one's approach to the science‐and‐theology dialogue. 相似文献
257.
Christopher Evan Franklin 《Philosophical explorations》2013,16(1):44-58
Libertarianism has, seemingly, always been in disrepute among philosophers. While throughout history philosophers have offered different reasons for their dissatisfaction with libertarianism, one worry is recurring: namely a worry about luck. To many, it seems that if our choices and actions are undetermined, then we cannot control them in a way that allows for freedom and responsibility. My fundamental aim in this paper is to place libertarians on a more promising track for formulating a defensible libertarian theory. I begin by arguing that Robert Kane's influential formulation of libertarianism actually generates an acute worry about luck, showing specifically that Kane's recipe for solving the problem of luck and his attendant conception of the location and role of indeterminism derived from it are deeply problematic. I then offer a reformulation of libertarianism – particularly a new conception of the location and role of indeterminism – that is capable of avoiding the problems that beset Kane's theory and that, I argue, places libertarians on a more promising track for formulating a defensible theory. 相似文献
258.
Paul Ayris 《Reformation & Renaissance Review》2013,15(2):154-156
AbstractThis study shows how the rise of the English separatist movement in the latesixteenth century was characterized by a polemical struggle over the applicability of the epithet of ‘Donatism.’ A pejorative slur, the Donatist label was often utilized during the early-modern period against dissident movements which refused to recognize the legitimacy of the established church. It was a perfect polemical weapon, serving to connect such rogue congregations with all the dangerous implications, both theological and political, of the ancient schism. But what was ‘Donatism’ in the context of Elizabethan England? What were its characteristics and subversive doctrines? In this article, I will examine the portrait of the ancient sect as painted by both the opponents of separatism and the early separatist leaders themselves in order to assess what aspects of the Donatist label resonated with the polemical presuppositions of each side. 相似文献
259.
by Larry Rasmussen 《Zygon》2009,44(1):97-113
On one level this is a case study in science, religion, and morality, with special attention to the consequences for morality of science's embeddedness in society. On another level this is the science-and-theology dialogue between the theologian Dietrich Bonhoeffer and his brother Karl-Friedrich, a physicist. The influence of Karl-Friedrich and the brothers' exchanges on Dietrich's prison theology receives special attention. Because this study is set in Germany in the 1930s and 40s, and Karl-Friedrich's work intersected Germany's efforts to develop a nuclear weapon, the discussion leads to Los Alamos and the Manhattan Project. The attention there is to the interplay of science, religion, and morality at the time the bomb was detonated at the Trinity site. 相似文献
260.
Alejandro Rosas 《Zygon》2007,42(3):685-700
Is morality biologically altruistic? Does it imply a disadvantage in the struggle for existence? A positive answer puts morality at odds with natural selection, unless natural selection operates at the level of groups. In this case, a trait that is good for groups though bad (reproductively) for individuals can evolve. Sociobiologists reject group selection and have adopted one of two horns of a dilemma. Either morality is based on an egoistic calculus, compatible with natural selection; or morality continues tied to psychological and biological altruism but not as a product of natural selection. The dilemma denies a third possibility—that psychological altruism evolves as a biologically selfish trait. I discuss the classical treatments of the paradox by Charles Darwin ([1871] 1989) and Robert Trivers (1971), focusing on the role they attribute to social emotions. The upshot is that both Darwin and Trivers sketch a natural‐selection process relying on innate emotional mechanisms that render morality adaptive for individuals as well as for groups. I give additional reasons for viewing it as a form of natural, instead of only cultural, selection. 相似文献