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321.
The aim of this study is to examine both coherence and correspondence criteria for rationality in experts' judgments of risk. We investigated biases in risk estimation for sexually transmitted infections (STIs) predicted by fuzzy‐trace theory, i.e., that specific errors would occur despite experts' knowledge of correct responses. One hundred twenty professionals with specific knowledge of STI risks in adolescents were administered a survey questionnaire to test predictions concerning: knowledge deficits (producing underestimation of risks); gist‐based representation of risk categories (producing overestimation of condom effectiveness); retrieval failure for risk knowledge (producing lower risk estimates); and processing interference in combining risk estimates (producing biases in post‐test diagnosis of infection). Retrieval was manipulated by asking estimation questions that “unpacked” the STI category into infection types or did not specify infection types. Other questions differentiated processing biases from knowledge deficits or retrieval failure by directly providing requisite knowledge. Experts' knowledge of STI transmission and infection risks was verified empirically. Nevertheless, under predictable conditions, they misestimated risk, overestimated the effectiveness of condoms, and also suffered from processing biases. When questions provided better retrieval supports (unpacked format), risk estimates improved. Biases were linked to gist representations, retrieval failures, and processing errors, as opposed to knowledge about STIs. Results support fuzzy‐trace theory's dual‐process assumptions that different types of errors are dissociated from one another, and separate failures of coherence and correspondence among the same sample of experts. Copyright © 2005 John Wiley & Sons, Ltd. 相似文献
322.
323.
Received academic wisdom holds that human judgment is characterized by unrealistic optimism, the tendency to underestimate the likelihood of negative events and overestimate the likelihood of positive events. With recent questions being raised over the degree to which the majority of this research genuinely demonstrates optimism, attention to possible mechanisms generating such a bias becomes ever more important. New studies have now claimed that unrealistic optimism emerges as a result of biased belief updating with distinctive neural correlates in the brain. On a behavioral level, these studies suggest that, for negative events, desirable information is incorporated into personal risk estimates to a greater degree than undesirable information (resulting in a more optimistic outlook). However, using task analyses, simulations, and experiments we demonstrate that this pattern of results is a statistical artifact. In contrast with previous work, we examined participants’ use of new information with reference to the normative, Bayesian standard. Simulations reveal the fundamental difficulties that would need to be overcome by any robust test of optimistic updating. No such test presently exists, so that the best one can presently do is perform analyses with a number of techniques, all of which have important weaknesses. Applying these analyses to five experiments shows no evidence of optimistic updating. These results clarify the difficulties involved in studying human ‘bias’ and cast additional doubt over the status of optimism as a fundamental characteristic of healthy cognition. 相似文献
324.
David Lewis (1974, 1994/1999) proposed to reduce the facts about mental representation to facts about sensory evidence, dispositions to act, and rationality. Recently, Robert Williams (2020) and Adam Pautz (2021) have taken up and developed Lewis's project in sophisticated and novel ways. In this paper, we aim to present, clarify, and ultimately object to the core thesis that they all build their own views around. The different sophisticated developments and defenses notwithstanding, we think the core thesis is vulnerable. We pose a dilemma by considering the two sides of a current epistemological controversy over the relation between evidence and rational belief: permissivism vs. uniqueness. As we argue, the prospects for the Lewisian project look dim when either supposition is clearly made. 相似文献
325.
Mostafa Taqavi 《World Futures: Journal of General Evolution》2020,76(1):1-16
abstractIn this article Pitt’s and Sharif’s models of technology are discussed. These models are based on two different conceptions of technology, which are technology as “instrument” and as “making use of instrument.” Sharif considers technology as a collection of empowering tools, including technoware, humanware, infoware and orgaware. On the other hand, Pitt sees technology as “humanity at work.” Based on his definition, Pitt proposes a model of technology with three components; first-order transformation, second-order transformation, and the assessment of feedback mechanism. In this article this model will be explained and criticized. After that, Sharif’s model is criticized in the light of Pitt’s theory and it will be shown that Pitt’s model provides a better understanding of different aspects of technology. For example, it will be argued how Pitt’s model is efficient in explaining dynamicity, transfer and control of technology along with its soft dimensions, while Sharif’s model is incapable of doing so. In the next part, Pitt’s model is criticized and it is shown that the mechanism of knowledge progress suggested by this model is controversial and Pitt’s framework cannot support the idea of indigenous technology. Furthermore, the ability of Pitt’s model in describing different technological phenomena is called into question, since this model provides a superficial view of the complexity of an assessment of technology’s consequences. Finally, a list is proposed that contains minimal requirements that every model of technology is expected to explain. It is incumbent on technology theoreticians to consider this list. 相似文献
326.
Karl Schafer 《Philosophical explorations》2019,22(2):177-193
Over the last two decades, Kant’s name has become closely associated with the “constitutivist” program within metaethics.1 But is Kant best read as pursuing a constitutivist approach to meta-normative questions? And if so, in what sense?2 In this essay, I argue that we can best answer these questions by considering them in the context of how Kant understands the proper methodology for philosophy in general. The result of this investigation will be that, while Kant can indeed be read as a sort of constitutivist, his constitutivism is ultimately one instance of a more general approach to philosophy, which treats as fundamental our basic, self-conscious rational capacities. Thus, to truly understand why and how Kant is a constitutivist, we need to consider this question within the context of his more fundamental commitment to “capacities-first philosophy”. 相似文献
327.
Jung Lee 《The Journal of religious ethics》2014,42(3):571-584
This is a response to the recent essay by Elizabeth M. Bucar and Aaron Stalnaker on “Comparative Religious Ethics as a Field of Study.” I clarify my earlier positions on method and virtue in comparative religious ethics and try to respond to some of the issues that Bucar and Stalnaker raise in regard to my arguments specifically and the field more generally. I argue that while we need not measure the practical impact of scholarly work in comparative religious ethics purely in terms of political or social action, I nevertheless worry that defining the goals of comparative inquiry in terms of the production of bewilderment, intellectual vertigo, or skeptical questions can lead to impressionistic or therapeutic methodological norms. In a similar vein, I refine my earlier position on externalism that acknowledges the impossibility of a purely externalist approach but also notes the desirability of coming to understand others “in their own terms” prior to engaging in the process of transmutation. I also question Bucar and Stalnaker's pessimism about the potential of producing “rigorously convincing ethical theory from the lived experience of regular folk,” suggesting that perhaps we are working with different conceptions of the sociology of knowledge. Finally, I consider whether we are currently in the midst of an epistemological crisis and conclude with some reflections on the rationality of the craft of comparative religious ethics. 相似文献
328.
Carla Bagnoli 《Philosophical explorations》2019,22(2):130-145
Humean constructivists object to Kantian constructivism that by endorsing the constitutivist strategy, which grounds moral obligations in rational agency, this position discounts the impact of contingency in moral life. In response to these charges, I argue that Humeans misrepresent the challenge of contingency and fail to provide adequate resources to cope with it. In its formalist variety, Humean constructivism fails to make sense of an important category of ethical judgments, which claim universal authority. The substantive varieties of Humean constructivism recognize that some ethical judgments aspire to universality, but fail to fully justify such an aspiration. These versions of constructivism represent a setback in regard to the achievements of Kantian constructivism. In conclusion, I briefly resume the advantages of advocating a Kantian conception of rational authority as a response to contingency. 相似文献
329.
Kent Reames 《The Journal of religious ethics》1999,27(2):257-281
This article addresses Franklin Gamwell's critique of Alasdair MacIntyre's account of the nature of rational justification. I argue that MacIntyreans have good reasons to take seriously Gamwell's critique, and thus to reformulate MacIntyre's position to make clear that that position does not rest on a denial of all a priori claims. The author outlines such a reformulation, drawing heavily on MacIntyre's account (in his 1990 Aquinas Lecture) of the place of a priori claims within the development of rational traditions of inquiry. When thus rethought, MacIntyre's position grounds a twofold response to Gamwell's critique. 相似文献
330.
Micah Lott 《The Journal of religious ethics》2002,30(3):315-339
Alasdair MacIntyre's account of tradition–based rationality has been the subject of much discussion, as well as the object of some recent charges of inconsistency. The author considers arguments by Jennifer Herdt, Peter Mehl, and John Haldane which attempt to show that MacIntyre's account of rationality is, in some way, inconsistent. It is argued that the various charges of inconsistency brought against MacIntyre by these critics can be understood as variations on two general types of criticism: (1) that MacIntyre's account of tradition–based rationality presents a picture of rationality with inconsistent internal elements, and (2) that MacIntyre, in the act of presenting his picture of rationality, makes the sort of claims to which his own account of rationality denies legitimacy, and thus MacIntyre's account is self–referentially incoherent. In response to criticisms of the first sort, it is argued that MacIntyre can further clarify or develop his position to take the current criticisms into account without altering the fundamental aspects of his picture of rationality. In response to the charge of self–referential incoherence, it is argued that the charge rests on a mistaken understanding of MacIntyre's position and of the nature of justification. In dealing with these arguments, the author hopes to not only vindicate MacIntyre's account of rationality against the charges of some of its recent critics, but also to shed some light on the nature of arguments both for and against relativism and historicism. 相似文献