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231.
Paul Weithman 《The Journal of religious ethics》2019,47(2):311-336
Economists now have the data to generate a high‐resolution picture of the economic inequalities within the very top fractions of income and wealth and between the top‐most fractions and others that have emerged since the early 1980s. I shall refer to these inequalities collectively as “the new inequality.” I argue that the moral value of solidarity can be used to raise pointed moral questions about the new inequality. In most cases, however, I shall raise such questions without answering them. For I contend that solidarity functions more usefully as part of an articulate hermeneutic of suspicion—that is, as a central element in skepticism about economic inequalities and their justifications. Seeing that it functions in this way, we can see one contribution religious ethics makes to an inquiry into the new inequality. 相似文献
232.
Aquinas's Opposition to Killing the Innocent and its Distinctiveness within the Christian just War Tradition 下载免费PDF全文
Daniel H. Weiss 《The Journal of religious ethics》2017,45(3):481-509
This essay argues that Aquinas's position regarding the killing of innocent people differs significantly from other representatives of the Christian just war tradition. While his predecessors, notably Augustine, as well as his successors, from Cajetan and Vitoria onward, affirm the legitimacy of causing the death of innocents in a just war in cases of necessity, Aquinas holds that causing the death of innocents in a foreseeable manner, whether intentionally or indirectly, is never justified. Even an otherwise legitimate act of just war cannot legitimate causing the death of innocent people, as this can never advance the common good. This stance also contrasts sharply with much modern and contemporary double effect theorizing in relation to jus in bello. In this regard, Aquinas's position, shaped decisively by his biblical and theological commitments, may point the way towards an ethical orientation beyond the typical divisions of “pacifism” and “just war.” 相似文献
233.
Ryan Darr 《The Journal of religious ethics》2020,48(2):182-200
The question of the viability of theological eudaimonism as an interpretation of the moral life has generated increasing debate in recent years. This essay aims to advance the debate about theological eudaimonism (and eudaimonism more generally) by addressing a closely related but insufficiently discussed issue: the nature of human agency and its relationship to value. The most commonly raised objection to eudaimonism is that it is objectionably agent-oriented. I argue that worries about objectionable self-orientation often stem from importing foreign pictures of agency into the eudaimonist tradition. I make this case through an analysis of Nicholas Wolterstorff’s recent critique of eudaimonism. Wolterstorff presupposes a common contemporary conception of agency. Drawing on Thomas Aquinas and Elizabeth Anderson, I show that other conceptions of agency are available. Clarity about the nature of human agency and its relationship to value will bring greater clarity to the debate about eudaimonism and self-orientation. 相似文献
234.
Thomas Willis’ 1664 study The anatomy of the brain is widely regarded as one of the first clinical studies of the brain. In The anatomy, Thomas Willis explicitly connected the cognitive faculties and the nerves. Willis’ later, 1672 work, The two discourses concerning the soul of brutes, severely undermined the materialism of Willis’ first study: he affirmed dualism and cognitive immateriality; changed the anatomical locations of cognition; and reasserted a division between the rational and sensitive souls. His exact motive to return to orthodoxy is unclear, but contemporary scholarship of Willis has compounded the confusion with by relying predominantly on The soul of brutes instead of The anatomy. We trace Willis’ career and examine his methodological practices, which help explain the historical practices and pressures. A closer examination of Willis’ Anatomy of the brain reveals a much more materialistic account of the brain, the faculties, and nervous system. In this article, we present our own analysis of Willis’ concept of rationality in the Anatomy and explain its importance for nervous physiology and understanding the analytic techniques for first defining faculty localizations. We then explain the role of the imagination and the immortal soul in the rearticulated anatomical concepts from The soul of brutes. 相似文献
235.
James A. Harris 《British Journal for the History of Philosophy》2020,28(3):483-500
ABSTRACTThis paper describes how Locke’s Two Treatises of Government was read in Britain from Josiah Tucker to Peter Laslett. It focuses in particular upon how Locke’s readers responded to his detailed and lengthy engagement with the patriarchalist political thought of Sir Robert Filmer. In the second half of the eighteenth century, the debate between Locke and Filmer continued to provide the framework within which political obligation was discussed. A hundred years later that had changed, to the point where Locke’s readers found it unintelligible that he argued against Filmer and not Hobbes. I explain this in terms of the development in nineteenth-century Britain of a new conception of the history of political philosophy, the product of interest in the Hegelian theory of the state. The story told here is offered as one example of how understandings of the history of philosophy are shaped by understandings of philosophy itself. 相似文献
236.
Katie Grimes 《The Journal of religious ethics》2014,42(2):187-215
This essay examines whether the Catholic magisterium's use of Aquinas to condemn homosexual acts is actually Thomistic. Rather than being aligned with the magisterium, Aquinas advances a moral epistemology better illuminated by the work of philosopher Judith Butler. Deploying Butler as a means of immanent critique, I show how magisterial attempts to argue against lesbian and gay sex fail on their own terms. Reading Aquinas alongside Butler shows us why we need not choose between fidelity to Thomistic natural law and affirmation of lesbians and gays. 相似文献
237.
Paul Weithman 《The Journal of religious ethics》2019,47(2):223-231
This essay serves as an introduction to five papers on economic inequality in this issue of the Journal of Religious Ethics. In addition to introducing the articles individually, the essay also gives a brief overview of recent economic developments that have led religious ethicists to call attention to the issue of inequality. 相似文献
238.
Richard Bourne 《The Journal of religious ethics》2014,42(1):78-107
This essay suggests that while Antony Duff's model of criminal punishment as secular penance is pregnant with possibilities for theological reception and reflection, it proceeds by way of a number of separations that are brought into question by the penitential traditions of Christianity. The first three of these—between justice and mercy, censure and invitation, and state and victim, constrain the true communicative character of his account of punishment. The second set of oppositions, between sacrament and virtue, interior character and external action, and formal and moral reconciliation, subject the model of state punishment as secular penance to problematic liberal and libertarian constraints. A postsecular analogy, outlining a theology of the invitational nature of divine judgment, and drawing on Thomas Aquinas's account of penance as both sacrament and virtue, is proposed. 相似文献
239.
Takayuki Yagi 《Reformation & Renaissance Review》2020,22(1):64-79
ABSTRACTTo establish his vision of theology as the doctrine of ‘living to God,’ William Ames, the English puritan theologian exiled in The Netherlands, strongly emphasized the will as the seat of faith. This prominence has often been interpreted as an extreme version of voluntarism eliminating the intellective elements altogether and regarded as something outside mainstream, Reformed orthodoxy. However, when analysed through the distinction between habit and action, it will be clear that Ames’s emphatic statements on the will reflect his concern for the singularity of virtue, and that he did assign some roles to the intellect in terms of the action of faith. Therefore, the difference over the question of the seat of faith is highly technical in nature and should not be exaggerated. Ames argued for the priority of the will over the intellect by drawing from Scotist sources, which was compatible with the Thomistic idea of premotion. 相似文献
240.