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271.
Richard Floyd 《Metaphilosophy》2016,47(3):406-424
This article examines the post‐Ryle developments in philosophy of mind and psychology, in particular tracing the emergence of the concept of a mental state. The climate immediately following the large‐scale rejection of Descartes seems rather hostile to the idea of mental properties as internal states that cause behaviour. In this context, the emergence of the reificatory view of mental states is quite surprising, and it appears to stem from Putnam's adoption of the Turing machine (including the Turing state) as a model for human psychology. I conclude that the success of the “mental state” is down to the fact that it neatly conforms to the picture painted by the metaphorical expressions we use when talking about minds and mental things, and that its success is more accidental than inevitable. 相似文献
272.
JOSEPH R. DWAIHY 《The Psychoanalytic quarterly》2016,85(3):661-693
This essay offers a personal account of one physician's attempt to engage with psychotic patients in an inner‐city hospital. It considers some of the obstacles to psychoanalytic work with psychotic patients, including anxiety in the psychotherapist, anxiety in the patient, institutional resistances, and paradigmatic errors. A discussion of paradigmatic errors in Western mental health care is expanded upon. Rorty's ( 1979 ) critique of objectivity and Kuhn's ( 1962 ) work on scientific paradigm shifts are discussed in an attempt to demonstrate how we might better understand psychosis as an illness and connect with patients across the entire diagnostic spectrum. 相似文献
273.
Alex North 《Journal of counseling and development : JCD》2016,94(1):114-122
Recent scholars have argued that counseling has begun to embrace social constructivism as a paradigm for counseling. However, this commitment to social constructivist tenets may be both premature and undesirable. This article provides a critique of a dominant branch of social constructivism: radical social constructivism. Three arguments are presented establishing that radical social constructivism leads to logically impossible conclusions, violates counseling's moral convictions, and denies secure scholarship in related fields. 相似文献
274.
Rebecca Roache 《Philosophical Psychology》2016,29(4):479-489
Stanley Klein and Shaun Nichols (2012) describe the case of patient R.B., whose memories (they claim) lacked the sense of “mineness” usually conveyed by memory. Klein and Nichols take R.B.’s case to show that the sense of mineness is merely a contingent feature of memory, which they see as raising two problems for memory-based accounts of personal identity. First, they see it as potentially undermining the appeal of memory-based accounts. Second, they take it to show that the conception of quasi-memory that underpins many memory-based accounts is inadequate. I argue that Klein and Nichols’ characterization of R.B.’s experience is implausible; as a result, the problems that they describe for memory-based accounts of personal identity do not arise. 相似文献
275.
Jeremiah Lasquety-Reyes 《亚洲哲学》2016,26(1):66-78
The Filipino concept of hiya, often translated as ‘shame’ or ‘embarrassment’, has often received ambivalent or negative interpretations. In this article I make an important distinction between two kinds of hiya: (1) the hiya that is suffered as shame or embarrassment (a passion) and (2) the hiya that is an active and sacrificial self-control of one’s individual wants for the sake of other people (a virtue). I borrow and reappropriate this distinction from Aquinas’ virtue ethics. This distinction not only leads to a more positive appraisal of hiya, it also leads to a new understanding of associated concepts that are often confused with hiya such as amor propio, pakikisama and the infamous ‘crab mentality’. Defending hiya as a virtue is part of an even wider philosophical project, the move from ‘Filipino values’ to a ‘Filipino virtue ethics’, which I already introduced in a previous article in this journal. 相似文献
276.
Hanne Appelqvist 《British Journal for the History of Philosophy》2016,24(4):697-719
In 1931 Wittgenstein wrote: ‘the limit of language manifests itself in the impossibility of describing the fact that corresponds to (is the translation of) a sentence without simply repeating the sentence’. Here, Wittgenstein claims, ‘we are involved?…?with the Kantian solution of the problem of philosophy’. This paper shows how this remark fits with Wittgenstein's early account of the substance of the world, his account of logic, and ultimately his view of philosophy. By contrast to the currently influential resolute reading of the Tractatus, the paper argues that the early Wittgenstein did not aim at destroying the idea of a limit of language, but that the notion lies at the very heart of Wittgenstein's early view. In doing so, the paper employs and defends the Kantian interpretation of Wittgenstein's early philosophy. 相似文献
277.
Tom Whyman 《International Journal of Philosophical Studies》2016,24(4):452-472
‘Natural-History’ is one of the key concepts in the thought of the Frankfurt School critical theorist Theodor W. Adorno, appearing from his very earliest work through to his very last. Unfortunately, the existing literature provides little illumination as to what Adorno’s concept of natural-history is, or what it is supposed to do. This paper thus seeks to supply the required understanding. Ultimately, I argue that ‘natural-history’ is best understood as a sort of ‘therapeutic’ concept, intended to dissolve certain philosophical anxieties which might otherwise present obstacles to our being able to obtain a critical-theoretical understanding of reality. 相似文献
278.
Sean C. Ebels‐Duggan 《Thought: A Journal of Philosophy》2015,4(4):263-268
Neo‐Fregeans have been troubled by the Nuisance Principle (NP), an abstraction principle that is consistent but not jointly (second‐order) satisfiable with the favored abstraction principle HP. We show that logically this situation persists if one looks at joint (second‐order) consistency rather than satisfiability: under a modest assumption about infinite concepts, NP is also inconsistent with HP. 相似文献
279.
Jonathan Lear 《The International journal of psycho-analysis》2014,95(4):677-693
From its inception psychoanalysis claimed not merely to be an effective therapy for psychological suffering, but to shed light on the human condition. But what kind of insight does psychoanalysis offer? This paper locates psychoanalysis in the western philosophical tradition, arguing that psychoanalysis provides not only theoretical wisdom about the human, but practical wisdom of a peculiar kind. The human mind, through its self‐conscious understanding can be immediately and directly efficacious in shaping its own structure. 相似文献
280.
Classroom teaching has two aims: learning philosophy, that is, the great philosophers, and doing philosophy. This article provides an overview of thirty exercises that can be used for doing philosophy, grouped into three approaches. The first approach, doing philosophy as connective truth finding or communicative action, is related to such philosophers as Dewey and Arendt, and is illustrated by the Socratic method. The second, doing philosophy as test‐based truth finding, is related to such philosophers as Popper, and is illustrated by Community of Philosophical Inquiry. The third, doing philosophy as juridical debate, judging truth‐value and making judgment, is related to such philosophers as Foucault, and is illustrated by philosophical debate. The analysis shows that although the classical methods applied by the great philosophers appear to be missing from classroom exercises, they do, in fact, remain at the heart of the matter. 相似文献