全文获取类型
收费全文 | 851篇 |
免费 | 100篇 |
出版年
2024年 | 1篇 |
2023年 | 25篇 |
2021年 | 9篇 |
2020年 | 43篇 |
2019年 | 69篇 |
2018年 | 48篇 |
2017年 | 52篇 |
2016年 | 45篇 |
2015年 | 40篇 |
2014年 | 35篇 |
2013年 | 155篇 |
2012年 | 14篇 |
2011年 | 11篇 |
2010年 | 20篇 |
2009年 | 36篇 |
2008年 | 38篇 |
2007年 | 42篇 |
2006年 | 37篇 |
2005年 | 31篇 |
2004年 | 17篇 |
2003年 | 15篇 |
2002年 | 21篇 |
2001年 | 23篇 |
2000年 | 26篇 |
1999年 | 9篇 |
1998年 | 14篇 |
1997年 | 7篇 |
1996年 | 10篇 |
1995年 | 12篇 |
1994年 | 7篇 |
1993年 | 4篇 |
1992年 | 4篇 |
1991年 | 7篇 |
1990年 | 6篇 |
1989年 | 6篇 |
1988年 | 6篇 |
1987年 | 4篇 |
1985年 | 1篇 |
1973年 | 1篇 |
排序方式: 共有951条查询结果,搜索用时 15 毫秒
231.
232.
233.
Edmund N. Santurri 《The Journal of religious ethics》2013,41(3):541-547
The author notes an unclarity in David Novak's defense of Reinhold Niebuhr against Stanley Hauerwas's critique and identifies some issues left unsettled in the exchange between Novak and Hauerwas over Niebuhr's ethics. Specifically, the author proposes that the Barthian‐Hauerwasian communitarian rejection of Niebuhrian natural theology and natural law ignores the historical abuse of biblical theology in the German Christian response to the Nazis, fails to account for the fact of general moral revulsion against Nazism, and flirts itself with a conventionalist form of nihilism. 相似文献
234.
Jaime Wright 《Zygon》2020,55(3):805-811
This article is a response to Josh Reeves's recent book Against Methodology in Science and Religion: Recent Debates on Rationality and Theology that welcomes Reeves's proposal for an anti-essentialist future for the field of science-and-religion, particularly because it has the potential to move the field beyond current, well-worn methods: the dominance of Christian theology and doctrine, the importance of credibility strategies, and the dependence upon philosophical discourses. Reeves’ proposal has the potential to open the science-and-religion field to other topics, problems, and methods, such as studying lived science-and-religion. One way of doing this is to study popular culture and its artifacts such as literature, which portrays a co-mingling of religion and science at the level of day-to-day experiences and practices of characters. For at the level of lived experience, religion and science are not well-defined disciplines neatly compartmentalized into separate academic departments. 相似文献
235.
Katie M. Grimes 《The Journal of religious ethics》2016,44(3):495-517
Pope Benedict XVI's encyclical Deus Caritas Est continues the magisterium's twentieth‐century shift from an act‐oriented, procreative approach to sexual ethics to what I will term a heterosexually personalistic one. Situating a heterosexual anthropology within a heterosexual cosmology, Benedict argues that just as God loves humanity with heterosexual eros, so must human beings love each other heterosexually. Although Benedict depends upon the explanatory power of heterosexuality, he perhaps unwittingly ends up depicting God's love not as iconically heterosexual, but as queer. In casting God's love as queer, I do not, even analogously, impute to God a type of homosexuality as Benedict does a heterosexuality. Instead, by drawing attention to the discursive specificity and historical instability of both homosexuality and heterosexuality, I use “queer” to recognize God's love as beyond categorization and as strange; it cannot be corralled into or contained by the historically specific notions of heterosexual and homosexual. But this essay does not merely deconstruct Benedict's heterosexually personalistic cosmology. It uncovers in Benedict's Eucharistic transfiguration of marital love a new and promising way of situating discussions about the ethics of sex. 相似文献
236.
Stanley Hauerwas 《The Journal of religious ethics》2003,31(3):399-412
By focusing on questions concerning what kind of training graduate students in theology and ethics and religious ethics should receive, I try to initiate a conversation we need to have about the kind of work the JRE should foster. 相似文献
237.
David Grumett 《Zygon》2007,42(2):519-534
Pierre Teilhard de Chardin develops, as is well known, a model of evolution as a convergent progression from primordial multiplicity through increasing degrees of complexity toward a final Omega point of spiritual consummation. I explore how Teilhard fuses Darwinian and Lamarckian theories of evolution in developing his own, and in particular his defense of the view that Lamarckism is fundamental to a proper understanding of evolution's human phase. Teilhard's scientific interpretation of evolution is inspired by Christian cosmological insights derived from patristic theology and contemporary Pauline scholarship and cannot be separated from them. His integration of science and theology provides the basis for a renewed evolutionary natural theology that supplants the traditional static models developed by William Paley and others. Teilhard's natural theology also provides a framework for theological ethical reflection on how humanity should act in its capacity as created co‐creator with God. In later work, he considers the implications of his evolutionary theology for the wider universe. Teilhard thus presents an invigorated natural theology grounded in evolution that confirms and completes a dynamic and teleological view of the cosmos. 相似文献
238.
Joe Blosser 《The Journal of religious ethics》2013,41(2):233-253
Both Protestant theologians and “preference” economists believe that freedom is necessary for moral action, but such theologians and economists have seemingly irreconcilable accounts of freedom and, thus also, morality. Instead of learning from each other, they typically ignore each other or claim that one field reigns supreme over the other. This essay digs into the theological and economic traditions of each side to find points of similarity between them. It engages Adam Smith and Ernst Troeltsch to develop a view of “ethical freedom” that pulls together the “libertarian freedom” emphasized by preference economics and the “egalitarian freedom” emphasized in much Protestant theology. The three‐part view of freedom draws the disciplines together and opens possibilities for a more robust theory of moral action. 相似文献
239.
Louis E. Newman 《The Journal of religious ethics》2013,41(3):435-456
The concept of forgiveness is analyzed as a moral gesture toward the offender designed to help restore that individual's moral standing. Jewish sources on the conditions under which forgiveness is obligatory are explored and two contrasting positions are presented: one in which the obligation to forgive is conditional on the repentance of the offender and another in which people are required to forgive unconditionally. These two positions are shown to represent different ways of framing the offending behavior that rest, in turn, on different ways of balancing the need for justice and for mercy respectively. In the final analysis, Judaism's two contrasting attitudes toward forgiveness are rooted in different theological assumptions and different ways of construing the very goals of the moral life. The author points out the merits and shortcomings of both positions and concludes with the suggestion that the two complement each other in important ways. 相似文献
240.
Joseph N. Goh 《Dialog》2014,53(2):149-158
Embodied experiences and insights of LGBTQ persons can challenge and contradict grand metanarratives of sacramental theology that exclude and/or censure these persons. Through a theological investigation of the narratives of Vincent, a 26‐year old Malaysian, I examine the dynamics of his self‐identifying as bisexual and Roman Catholic in relation to his perception of the Eucharist. Drawing from his narratives and aided by the theologisings of Marcella Althaus‐Reid, Andrea Bieler and Luise Schottroff, I explore alternative ways in which the Eucharist can be imagined for LGBTQ Christians. 相似文献