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221.
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
222.
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
223.
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
224.
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
225.
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
226.
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
227.