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41.
Roger T. Ames 《Frontiers of Philosophy in China》2015,10(2):167
In this essay, inspired by the somatic turn in philosophy initiated by Richard Shusterman, I want to invoke the language of classical Confucian philosophy to think through the best efforts of William James and John Dewey to escape the mind-body and nature-nurture dualisms—that is, to offer an alternative vocabulary that might lend further clarity to the revolutionary insights of James and Dewey by appealing to the processual categories of Chinese cosmology. What I will try to do first is to refocus the pragmatist’s explanation of the relationship between mind and body through the lens of a process Confucian cosmology. And then, to make the case for James and Dewey, I will return to the radical, imagistic language they invoke to try and make the argument that this processual, holistic understanding of “vital bodyminding” is in fact what they were trying to say all along. 相似文献
42.
Ronney Mourad 《International Journal for Philosophy of Religion》2008,63(1-3):55-69
This article defends a regulative ethics of voluntary belief. In order to determine the occasion and the scope of such an
ethics, the article begins with an examination of the concept of belief in conversation with the view of J. L. Schellenberg.
Next, against the dominant position in contemporary epistemology, it argues that some beliefs can be voluntary, in the sense
that they are under the immediate control of the believer, and replies to William Alston’s influential objections to doxastic
voluntarism. If some beliefs are subject to the immediate control of the believer, then in these cases believers are ethically
responsible not only for how they investigate those beliefs, but also for the choice of whether or not to believe them. The
article concludes by formulating and defending two types of regulative ethical principles governing voluntary belief. 相似文献
43.
Curtis W. Hart 《Journal of religion and health》2008,47(4):516-524
This essay addresses the familial, religious, and cultural context for the writing and presentation of William James’ classic
work The Varieties of Religious Experience. The essay emphasizes the importance of the impact of Henry James, Senior, upon his son. This relationship along with a severe
cardiac condition contributed to James’ taking on and carrying through with his exploration of religious experience. The article
explores The Varieties and concludes with a discussion of the importance of James’ use of narrative to the study of mind–body medicine. This paper
was originally presented at the Richardson Research Seminar in the History of Psychiatry at Weill Cornell Medical College. 相似文献
44.
Donald Capps 《Pastoral Psychology》2008,56(3):295-320
Rumors that William James was a patient at McLean Asylum near Boston have persisted for several decades. I focus on the reasons why the question has been so difficult to answer in any definitive way; assess the evidence presented in support of the rumors; note that two different periods in James’s life (late twenties and early sixties) have been judged the most likely; and explore the diagnostic question as well: If he was in fact a patient, for what was he being treated? I also discuss evidence that his younger brother Robertson was a patient at McLean and consider the bearing of this evidence on the question of whether William James was a patient at McLean and on the diagnostic issue. 相似文献
45.
I respond to the four symposiasts who commented on my recent book Religion Is Not About God (2005)—religious studies scholars Donald Braxton and David Klemm, philosopher William Rottschaefer, and cognitive scientist Leslie Marsh. Various general and specific points relative to the nature of religion and the future of religion are either clarified or defended. Among the issues that receive attention are (1) the status and adequacy of my proposals for religious naturalism: Can it motivate wholeness, and is it finally a form of pantheism? (2) ritual practices, particularly those of Christianity, reinterpreted within the framework of religious naturalism; and (3) the adequacy of any naturalistic position to account for subjective properties of consciousness. 相似文献
46.
Augustine’s <Emphasis Type="Italic">Confessions</Emphasis>: The Story of a Divided Self and the Process of Its Unification 总被引:1,自引:1,他引:0
Donald Capps 《Pastoral Psychology》2007,55(5):551-569
This article takes up William James’ observation that Saint Augustine is “a classic example” of the discordant personality
or divided self, and employs E. R. Dodd’s equally classic (1927–28) article on Augustine’s “spiritual maladjustment” to explore
the psychological bases, especially parental, for Augustine’s discordant personality, and to evaluate the effectiveness of
Augustine’s efforts to overcome the discordancy through a personal religious conversion. 相似文献
47.
Thomas J. J. Altizer 《The Journal of religious ethics》2009,37(1):33-38
It was William Blake's insight that the Christian churches, by inverting the Incarnation and the dialectical vision of Paul, have repressed the body, divided God from creation, substituted judgment for grace, and repudiated imagination, compassion, and the original apocalyptic faith of early Christianity. Blake's prophetic poetry thus contributes to the renewal of Christian ethics by a process of subversion and negation of Christian moral, ecclesiastical, and theological traditions, which are recognized precisely as inversions of Jesus, and therefore as instances of the forms of evil that God-in-Christ overcomes through Incarnation, reversing the Fall. Blake's great epic poems, particularly Milton (1804–08) and Jerusalem (1804–20), embody his heterodox representation of the final coincidence of Christ and Satan through which, at last, all things are made new. 相似文献
48.
This paper addresses recent examples of militant atheism. It considers the theistic reply that describes atheism as deriving
from a “God-shaped hole” in the human soul. The paper will argue that American pragmatism offers a middle path that avoids
militant atheism without suffering from this problem. The paper describes this middle path and considers the problem that
is seen in Rorty’s recent work: how the pragmatist can remain critical of religious fundamentalism without succumbing to a
militant version of atheism. The solution proposed is tolerant acceptance of religion along with melioristic criticism developed
within shared norms of inquiry. 相似文献
49.
James Calvin Davis 《The Journal of religious ethics》2005,33(2):335-355
Reformed Christianity's qualified embrace of freedom of conscience is perhaps best represented by William Ames (1576–1633). This essay explores Ames's interpretation of conscience, his understanding of its relationship to natural law, Scripture, and civil authority, and his vacillation on the subject of conscientious freedom. By rooting his interpretation of conscience in natural law, Ames provided a foundation for conscience as an authority whose convictions are binding and worthy of some civil respect and freedom. At the same time, his Puritan worldview ultimately required the deference of conscience to the superior manifestations of divine law in Scripture and civil institutions. As a result, Ames provided raw ingredients for a theological doctrine of freedom of conscience despite his unwillingness to commend the idea himself consistently. In this way, Ames symbolizes an ambiguity on freedom of conscience characteristic of the broader Reformed tradition. 相似文献
50.
William M Bernstein Blair O Stephenson Melvin L Snyder Robert A Wicklund 《Journal of experimental social psychology》1983,19(1):78-92
A male's decision to approach a physically attractive female stranger may be fraught with ambivalence. He is drawn by her beauty but he may fear rejection. The conflict lessens, however, if approach can occur under the guise of a motive other than desire to be with the attractive woman. This is because keeping one's true approach motive ambiguous may make direct personal rejection less likely. The effect of ambiguity on males' tendencies to approach females was explored in two experiments. In the first study, presented to subjects as a movie rating exercise, an excuse to sit with an attractive female confederate (a movie preference) was available to some subjects but not to others. As predicted, males only sat with the confederate when a reason for their affiliative behavior, other than her attractiveness, was available. In the second study, male-female dyads were run through the film rating paradigm with the female subjects in the role played by the confederate in Study I. The results of Study I were replicated for the dyads which included attractive females, as expected. The relationships between fear of failure and attributional ambiguity in social and achievement settings are examined. The tendency to discount a person's physical appearance as a cause of social behavior is discussed. 相似文献