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111.
Edwige Rude-Antoine 《Médecine & Droit》2017,2017(142):15-23
The announcement of the cancer diagnosis and his treatment is an important moment in the set up of the doctor–patient relationship. The law of contracts has long governed the relationship between the doctor and the patient. But the legislature clearly demonstrated its will to consider the patient as full actor of his health, leaving the regime of medical decision, the shared decision. This shared decision is based on an obligation to inform the patient on his health and knows many exceptions (minor patients or adults under guardianship, emergency). In Oncology, the medical decision is a decision coordinated between doctors in the multidisciplinary consultation meetings. This decision is considered as a guarantee of the quality of the medical care. It does not preclude the time of the doctor–patient relationship. 相似文献
112.
高玉玲 《医学与哲学(人文社会医学版)》2005,26(3):71-72
针对2004年<医学与哲学>第7期孙福川教授<对"人造美人"医学的十大人文拷问>一文,提出自己的观点,认为"人造美人"是临床医疗行为,其出现并没有偏离医学的目的,"人造美人"的法律主体地位应是患者,因人造美人而出现的纠纷可以适用于处理医疗纠纷的相关法律、法规,同时造美广告也是医疗广告. 相似文献
113.
虚假医药广告问题与对策 总被引:6,自引:1,他引:5
夸大其词、耸人听闻的虚假广告给人民群众造成了巨大的身心伤害,对社会的侵害与污染极为严重。这些非法广告之所以存在,一方面是相关法律法规制定不完善和执行不严格,一方面是医药卫生领域和广告传媒领域职业道德的缺失。医药信息关系群众的生命安全,所以清除带有虚假成分的医药广告刻不容缓。 相似文献
114.
Robert E. Goodin 《The Journal of Ethics》2005,9(1-2):225-246
An interesting fact about customary international law is that the only way you can propose an amendment to it is by breaking it. How can that be differentiated from plain law-breaking? What moral standards might apply to that sort of international conduct? I propose we use ones analogous to the ordinary standards for distinguishing civil disobedients from ordinary law-breakers: would-be law-makers, like civil disobedients, must break the law openly; they must accept the legal consequences of doing so; and they must be prepared to have the same rules applied to them as everyone else. 相似文献
115.
Fatima Agha Al‐Hayani 《Zygon》2005,40(3):565-576
Abstract. Many question whether Islam and science can be compatible. In the first six hundred years of Islam, Muslims addressed all fields of knowledge available to them with unprecedented zeal and contributed immensely to the knowledge that became the precursor of the Renaissance in Europe. The Tatar invasion in the thirteenth century and the total destruction of Baghdad, the Muslim capital of knowledge and science, followed by the crusades, the ensuing hostility between East and West, and Western colonialism of Muslim countries led to a distrust of all knowledge emanating from the West. Such distrust closed the doors to ijtihad, a dynamic method in Islamic jurisprudence for addressing change, new demands, and new acquired knowledge, even though the Qur'an challenges Muslims to think, contemplate, understand, comprehend, and examine everything around them—tasks that bring humankind closer to God as they find methods to apply God's laws of justice and equity to the benefit of all humankind. Islam is the religion of yusr (ease) and not ‘usr (hardship). The creation of the world was for human benefit and use. Innovation for such beneficial use and application is a must. 相似文献
116.
Yung-Fong Hsu 《Journal of mathematical psychology》2005,49(6):450-463
Piéron's law, which formulates the effect of the signal intensity i on the mean or the median reaction time (MRT) as a power function, MRT=R+i-βC, in which R, β and C are positive parameters, is of much interest in the simple reaction time literature. In particular, consistent estimates of β are obtained. However, this law offers no information regarding the effect of the signal intensity on other aspects of the reaction time distribution. In addition, the background intensity, which also has some impact on the detectability of the signal, is not considered in Piéron's law. In this paper, we generalize Piéron's law based on the above comments. That is, we assume that both β and C are functions of the background intensity and of the percentile rank. We then investigate from a theoretical viewpoint some possible functional forms of β and C, with a special emphasis on the dependency of β on the background intensity. It is shown that the so-called “Fechner-Thurstone-type representation” forces β and C to be “separable.” If we further assume a near-miss to Weber's law-type representation, then the functional form of β can be determined. 相似文献
117.
118.
Aleksandar Jokic 《The Journal of Ethics》2004,8(3):251-297
This is an attempt to develop a more complete understanding of ``genocidalism of commission,' or the genocidal use of ``genocide,'
defined stipulatively as ``the energetic attributions of ``genocide' in less than clear cases without considering available
and convincing opposing evidence and argumentation.' Genocidalism is a widespread phenomenon regarding the discourse on international
affairs in the advanced, liberal societies of the West, embedding a ``normative divide' between the ways of attending to
domestic (national) concerns and ways of attending to international issues. I argue that genocidalism is morally wrong, explore
its likely causes, and suggest possible ways of getting rid of this hateful practice.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献
119.
邵雍对其先天易学(或称先天学、先天象数学)的阐释是为推演先天而在的形上之理而展开,在此过程中,先天象数易学只是其表意的工具而不是其学术思想的全部.形式上,先天易学是邵雍通过一套阴阳消长模式构建起来的象数易学;而内容上,先天易学则是其借<易>阐发儒家的性命义理之学.邵雍在其易学思想的阐释中,力图构建一个贯穿于天地万物的最高法则--"先天"之道,而最终落脚点却是其儒学所主张的人事之用.因此,他对易学的阐释始终围绕着"推天道以明人事"的易学旨趣展开. 相似文献
120.
Angela Cooney Alfred Allan Maria M. Allan Dianne McKillop Deirdre G. Drake 《Australian journal of psychology》2011,63(2):107-118
It is possible that the physical and mental health of crime victims might be improved by forgiving those who have offended against them. To date, no research has been undertaken to examine the processes that influence victims' forgiveness. The goal of this project was to examine the forgiveness process in primary and secondary victims of violent and sexual crimes. In Study 1, qualitative data were collected by interviewing 21 people who had been affected by sexual or other violent crime. Data analysis identified five themes that were common to both primary and secondary victims, namely benefit of forgiveness, self‐forgiveness, perspective taking, offender behaviour, and time. An empowerment theme was unique to primary victims, and a principal victim theme was unique to secondary victims. To further explore these qualitative findings, a quantitative survey of 60 primary and secondary victims was conducted. Results confirmed that primary victims are pragmatic forgivers who are internally focused and forgive because that will benefit their healing. Conversely, secondary victims did not think forgiveness benefited, or would impact on, their own or the primary victim's recovery process. Neither group saw forgiveness as a moral issue, nor thought that forgiveness should influence whether an offender should face court. 相似文献