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201.
While signals in evolutionary biology are usually defined as “acts or traits that have evolved because of their effect on others”, work on gestures and vocalizations in various animal taxa have revealed population‐ or even individual‐specific meanings of social signals. These results strongly suggest that communicative acts that are like signals with regard to both form and function (meaning) can also be acquired ontogenetically, and we discuss direct evidence for such plasticity in captive settings with rich opportunities for repeated social interactions with the same individuals. Therefore, in addition to evolved signals, we can recognize invented signals that are acquired during ontogeny (either through ontogenetic ritualization or social transmission). Thus, both gestures and vocalizations can be inventions or innate adaptations. We therefore propose to introduce innate versus invented signals as major distinct categories, with invented signals subdivided into dyad‐specific and cultural signals. We suggest that elements of some signals may have mixed origins, and propose criteria to recognize acquired features of signals. We also suggest that invented signals may be most common in species with intentional communication, consistent with their ubiquity in humans, and that the ability to produce them was a necessary condition for the evolution of language. This article is categorized under:
- Cognitive Biology > Evolutionary Roots of Cognition
- Linguistics > Evolution of Language
- Psychology > Comparative Psychology
202.
203.
Matthew Lewon E. Kate Webb Sydney M. Brotheridge Christophe Cox Cynthia D. Fast 《Journal of applied behavior analysis》2019,52(3):682-700
Animal trainers working in scent detection programs are responsible for arranging training contingencies as well as for observing and recording animal behavior. We provided behavioral skills training (BST) to animal trainers working with scent detection rats to improve the treatment integrity of scent‐detection research sessions. We evaluated the trainers' behavior at baseline and during the sequential introduction of each component of BST (instructions, modeling, and feedback). We observed incremental improvements in treatment integrity with the introduction of each BST component. Posttraining probes revealed that these improvements were sustained at least 3 weeks post‐BST. As the trainers' behavior was modified during BST, we observed decrements in measures of rat performance. We discuss the nature of these interactions and their implications for the use of BST in scent detection research and in situations in which intervention with one party produces concomitant effects on the behavior of another. 相似文献
204.
Stronger beliefs in human supremacy over animals, and stronger perceived threat posed by vegetarianism to traditional practices, are associated with stronger speciesism and more meat consumption. Both variables might also be implicated in the moral exclusion of animals. We tested this potential in a 16-month longitudinal study in the USA (N = 219). Human supremacy showed longitudinal effects on the moral exclusion of all animals. Vegetarianism threat only predicted moral exclusion of food animals (e.g., cows and pigs), and, unexpectedly, appealing wild animals (e.g., chimps and dolphins). These findings demonstrate the importance of both human supremacy and perceived threat in explaining moral exclusion of animals and highlight potential paradoxical negative consequences of the rise of vegetarianism. 相似文献
205.
Johannes Kniess 《British Journal for the History of Philosophy》2019,27(3):556-572
Jeremy Bentham is often thought to have set the groundwork for the modern ‘animal liberation’ movement, but in fact he wrote little on the subject. A full examination of his work reveals a less radical position than that commonly attributed to him. Bentham was the first Western philosopher to grant animals equal consideration from within a comprehensive, non-religious moral theory, and he was a staunch defender of animal welfare laws. But he also approved of killing and using animals, as long as pointless cruelty could be avoided. The nuances of his position are best brought out by comparing it to that of Peter Singer, who draws considerably more radical practical conclusions. This is not primarily explained by competing formulations of utilitarianism, however, but by different empirical background assumptions about the lives of animals. 相似文献
206.
Nibedita Priyadarshini Jena 《Journal of Global Ethics》2017,13(3):398-416
Mahatma Gandhi’s profound theory of non-violence takes into account both human beings and animals. His fundamental thought on the subject of protecting animals is the outcome of a cluster of theories, including the non-violence of Jainism, the teachings of the Gitā, Sānkhya, Christianity, and Tolstoy. While retaining the literal meaning of non-violence i.e. non-killing, Gandhi attributes to it certain features that expand its scope and yet also determine its limitations. He suggests that non-violence does not merely imply non-hurting in thought and deed, but that it entails an extension of love and compassion. He identifies its limitation by unmistakably denying the possibility of absolute non-violence. He defends his stance on animals on the basis of a wide range of perspectives: religious, scientific, political, as well as economic. Gandhi demands protection of their lives (rights) and also enhancement of their welfare. This paper aims (a) to philosophically analyse Gandhi’s doctrine of non-violence; (b) to demonstrate how he offers solutions based on non-violence for resolving issues of animal exploitation such as human–animal conflict, meat-eating, experimentation on animals etc.; (c) to systematize his accounts of animals. 相似文献
207.
Federico Zuolo 《International Journal of Philosophical Studies》2017,25(2):170-188
The principle of equal consideration of interests (ECOI) is a very popular principle in animal ethics. Peter Singer employs it to ground equal treatment and solve the problem of the basis of equality, namely the problem of why we should grant equal treatment despite the variability of people’s features. In this paper, I challenge Singer’s argument because ECOI does not provide plausible grounds to presume that the interests of diverse individuals are actually equal. Analyzing the case of pain and the interest in not suffering in particular, I contend that there are some insurmountable epistemic and axiological problems in accounting for the equality of interests. Besides criticizing ECOI as a basis of equality, I argue that we need to rely on an equality of moral status. I conclude by providing some considerations on the relation between equality and the principle of proportionality. 相似文献
208.
Obedience has been thoroughly studied in social psychology, both in its positive and negative aspects. Nevertheless, in these empirical studies disobedience has been considered to be the opposite of obedience and indeed its negation. Instead, some recent studies suggest that if obedience to authority is important in ensuring the continuity of social and group life, disobedience is crucial, under some circumstances, in stopping the authority relationship from degenerating into an authoritarian relationship. In this perspective, disobedience may be conceived of as a protest undermining the legitimacy of authority, or else it can represent an instrument of the community for controlling the legitimacy of the authority's demands, becoming a factor safeguarding against authoritarianism. The aim of the present study was to empirically verify the dynamics existing between disobedience and obedience. The results show that people who attach importance to both obedience and disobedience in the relationship between the individual and society recognize the importance of democratic values and consider themselves responsible for the defence of human rights. Instead, people who only recognize the value of obedience and consider disobedience as a threat to the status quo are more authoritarian, individualistic people. Copyright © 2009 John Wiley & Sons, Ltd. 相似文献
209.
Social representations of human and peoples' rights were studied among Cameroonian university students (N = 666) with a questionnaire based on the UN Declaration of Human Rights and the African Charter on Human and Peoples' Rights and Duties. The respondents were asked how important and how well realized they regarded the 39 human and peoples' rights to be. A 13-factor model provided the best fit with Cameroonian students' perceptions of human and peoples' rights. Taken as a whole, our results are in line with previous quantitative studies on human rights, confirming structural similarity but also country-specific variation in the aggregation of specific rights. Moreover, our data showed that Cameroonian students value human and peoples' rights highly (M = 6.18), whereas their fulfillment is not regarded as highly (M = 5.09). Same law for all, equality and freedom, and right to work and living were highly appreciated but lowly realized rights. Higher than average in importance and realization were right to education and self-fulfillment, right to marriage and property, peoples' social and political basic rights and right to life and safety. Low in importance and realization were peoples' right to their country's natural resources and independence, right to meetings, and right to express opinion. Women appreciated the rights more than men and thought of their rights as better realized compared to men. We suggest that when women say that their rights are better fulfilled than men do, it is in comparison with the older generation, who are still very dependent on men. Nowadays, thanks to education and urbanization, young women have wider choices or opportunities for marriage and jobs. Men may feel frustrated in the context of political liberalization because the freedoms are more theoretical than fulfilled; the economic crises and cultural changes have hindered their economic domination and their prerogatives. 相似文献
210.
Richard J. Bernstein 《The Journal of religious ethics》2009,37(2):221-241
This paper focuses on two key issues in Nicholas Wolterstorff's Justice: Rights and Wrongs . It argues that Wolterstorff's theistic grounding of inherent rights is not successful. It also argues that Wolterstorff does not provide adequate criteria for determining what exactly these natural inherent rights are or criteria that can help us to evaluate competing and contradictory claims about these rights. However, most of Wolterstorff's book is not concerned with the theistic grounding of inherent rights. Instead, it is devoted to a detailed and rigorous articulation of the meaning and defense of a theory of justice as consisting of inherent rights and with showing why this theory of justice is superior to the alternative right order theories that Wolterstorff criticizes. The paper concludes that these accomplishments are not diminished even if Wolterstorff has failed to provide us with a satisfactory theistic grounding of his theory. 相似文献