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191.
Modern Lithuanian philosophy originated as aresponse to the questions formulated in Russianphilosophy – religious, moral, and social.Later it turned to Continental Europeanphilosophy, preoccupying itself with German andFrench existentialism, hermeneutics, andphenomenology. Yet the loss of independentpolitical and intellectual existence Lithuaniaexperienced for five decades isolated andmarginalized the then lively and promisingintellectual culture. In the 1980s, Lithuanianphilosophy started recovering and reorientingitself, again, to Western currents of moderntheoretical thought. Drawing on the example ofmodern Lithuanian philosophy, the articlepresents a detailed historical overview of whatmight be termed the East-Central European routeto political and cultural modernity. 相似文献
192.
Studies in East European Thought - What are the main results of Bocheńskiinvestigations in ethics and moral philosophy?In his own view, he contributed to threematters: his treatise on miltary... 相似文献
193.
通过对喜树碱类药物研发过程的历史回顾,探讨其存在的哲学意义和对其它植物药研发的价值。 相似文献
194.
William E. Carroll 《Zygon》1998,33(2):271-274
Cornell College in Mount Vernon, Iowa, has established a new interdisciplinary program in science and religion. One of the features of this program is an undergraduate major in science and religion that requires substantial course work in at least one of the natural sciences as well as course work in philosophy, religion, and history. As a result of a grant from the John Templeton Foundation, Cornell College will offer a special course, God and Physics: From Aquinas to Quantum Mechanics (April 1998), and will sponsor an international symposium on creation and contemporary cosmology (April 1999). Opportunities exist for interested scholars to come to Cornell as Templeton Visiting Fellows in order to participate in these activities. 相似文献
195.
Joseph Rouse 《Journal for General Philosophy of Science》1998,29(1):71-122
This survey of major developments in North American philosophy of science begins with the mid-1960s consolidation of the disciplinary
synthesis of internalist history and philosophy of science (HPS) as a response to criticisms of logical empiricism. These
developments are grouped for discussion under the following headings: historical metamethodologies, scientific realisms, philosophies
of the special sciences, revivals of empiricism, cognitivist naturalisms, social epistemologies, feminist theories of science,
studies of experiment and the disunity of science, and studies of science as practice and culture. A unifying theme of the
survey is the relation between historical metamethodologists and scientific realists, which dominated philosophical work in
the late 1970s. I argue that many of the alternative cognitive naturalisms, social epistemologies, and feminist theories that
have been proposed can be understood as analogues to the differences between metamethodological theories of scientific rationality
and realist accounts of successful reference to real causal processes. Recent work on experiment, scientific practice, and
the culture of science may, however, challenge the underlying conception of the field according to which realism and historical
rationalism (or their descendants) are the important alternatives available, and thus may take philosophy of science in new
directions.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献
196.
Anna Pokazanyeva 《Zygon》2016,51(2):318-346
The intersection between quantum theory, metaphysical spirituality, and Indian‐inspired philosophy has an established place in speculative scientific and alternative religious communities alike. There is one term that has historically bridged these two worlds: “Akasha,” often translated as “ether.” Akasha appears both in metaphysical spiritual contexts, most often in ones influenced by Theosophy, and in the speculative scientific discourse that has historically demonstrated a strong affinity for the brand of monistic metaphysics that Indian‐derived spiritualities tend to foster. This article traces the relationship between these groups with special attention to the role of Indian concepts and terminology. More specifically, it argues that Akasha‐as‐ether comes to operate in a manner that bridges gross matter (of which the individual mind is part and parcel) with the notion of a subtle material and transpersonal mind—a version of panpsychism allowing for a coherent quantum monism. 相似文献
197.
Recent and puzzling experimental results suggest that people’s judgments as to whether or not an action was performed intentionally
are sensitive to moral considerations. In this paper, we outline these results and evaluate two accounts which purport to
explain them. We then describe a recent experiment that allegedly vindicates one of these accounts and present our own findings
to show that it fails to do so. Finally, we present additional data suggesting no such vindication could be in the offing
and that, in fact, both accounts fail to explain the initial, puzzling results they were purported to explain.
相似文献
Hagop SarkissianEmail: |
198.
Nicholas F. Stang 《British Journal for the History of Philosophy》2013,21(6):1117-1139
In the Transcendental Ideal Kant discusses the principle of complete determination: for every object and every predicate A, the object is either determinately A or not-A. He claims this principle is synthetic, but it appears to follow from the principle of excluded middle, which is analytic. He also makes a puzzling claim in support of its syntheticity: that it represents individual objects as deriving their possibility from the whole of possibility. This raises a puzzle about why Kant regarded it as synthetic, and what his explanatory claim means. I argue that the principle of complete determination does not follow from the principle of excluded middle because the externally negated or ‘negative’ judgement ‘Not (S is P)’ does not entail the internally negated or ‘infinite’ judgement ‘S is not-P.’ Kant's puzzling explanatory claim means that empirical objects are determined by the content of the totality of experience. This entails that empirical objects are completely determinate if and only if the totality of experience has a completely determinate content. I argue that it is not a priori whether experience has such a completely determinate content and thus not analytic that objects obey the principle of complete determination. 相似文献
199.
Xiaochao Wang 《Frontiers of Philosophy in China》2006,1(2):317-323
Since the “Conference on Foreign Philosophy” held in Wuhu in October 1978, the study of foreign philosophy in China has undergone
a prosperous stage. This article discusses the significance of the study of foreign philosophy in the context of renovation,
transformation and remolding of Chinese contemporary culture, explores the role of the discipline in the context of Chinese
cultural construction, and anticipates the future of this discipline. A cross-cultural perspective is needed for a proper
understanding of the significance of the learning and study of foreign philosophy in Chinese cultural construction; otherwise
we might fall into cultural conservationism. Secondly, to make philosophy and social sciences prosperous is also a task for
foreign philosophy studies, and whether or not foreign philosophy can be well studied should be a mark of the prosperousness
of the construction of Chinese culture. Finally, philosophy is a product of human beings and should eventually serve human
beings. Chinese culture should open itself up to the world and so should foreign philosophy studies in China.
__________
Translated from Jiangxi Shehui Kexue 江西社会科学 (Jiangxi Social Sciences), 2005 (2) by Chen Yuehua & Ma Minghui 相似文献
200.
As it becomes increasingly plausible that the mind–brain is explicable in naturalistic terms, science‐and‐religion scholars have the opportunity to engage creatively and proactively with facets of brain‐related research that better inform our understanding of human well‐being. That is, once mental health is recognized as being a whole‐body phenomenon, exciting theological conversations can take place. One fascinating area of research involves the “gut–brain axis,” or the interactive relationship between the microbiome in the gastrointestinal tract (i.e., gut bacteria), the central nervous system, and mental health. A growing body of literature explores the immensely significant interactions between the gut microbiome and mental health issues involving depression, anxiety, gene expression, and stress responses. One's mental health does not occur in a disembodied state, but in a complex physical environment that is strongly influenced by environmental factors, many of which we can control. This article argues that science‐and‐religion can welcome scientific research in this area, creatively incorporating such insights into a theology of mental health and physical well‐being. 相似文献