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41.
Those who subscribe to aprudential conception of practical reason do not believe that there is a conflict between other-regarding
and self-regarding norms as the former are held to be founded on the latter. Moral conduct, they maintain, is always rationally
justifiable. The reasons we should fulfil the demands of other-regarding norms are the same as those we have for fulfilling
self-regarding norms. David Brink has put forth an interesting and novel account of this approach to practical reason which
he calls‘metaphysical egoism’. Metaphysical egoism requires that we modify our pre-theoretical understandings of self-interest
on metaphysical grounds. I critically assess Brink’s argument and claim that metaphysical egoism does not adequately function
as a motive or guide for action. It is susceptible to many of the same problems which strategic egoism faces.
This revised version was published online in July 2006 with corrections to the Cover Date. 相似文献
42.
Two influential approaches to conceptualising the relationship between public and private law have suggested that the distinction
between them should be abandoned. The first, as exemplified by Oliver, suggests that the distinction should be abandoned in
favour of fusion based on the notion of commonality. The second, as exemplified by Teubner, rejects fusion, arguing for the
replacement of the distinction with a concept capturing the multi-dimensional complexity of law in multiple social contexts:
`polycontexturality'. This article focuses primarily on exploring conceptual puzzles presented by Oliver's `commonality thesis',
and argues for a reconceptualisation of the relationship between public and private law as multi-layered. Monolithic and rigidly
binary concepts alike should be replaced by a complex set of relationships – a position broadly supportive of Teubner's. However,
it is argued that the relationships between public and private law are to be seen as existing on a spectrum, or even on an
overarching meta-spectrum, in which the existence of distinctive `archetypal conceptual paradigms' influence as `meta-spectrum
extremities'. This presents a limited caveat to Teubner's thesis. I suggest that explicit theoretical attention to both the
implications of polycontexturality and the existence of the archetypal conceptual paradigms as meta-spectrum extremities might
avoid occluding important distinctions and nuances within a fusion that tends illegitimately to subsume private law within
a public law paradigm. Such an analysis, I argue, could enhance the coherence of the law in complex, multi-dimensional cases
at the troubled borderline between public and private law.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献
43.
Joe Armstrong 《Counselling and Psychotherapy Research》2003,3(4):270-277
A group of 12 people participated in a short (40 hours) counselling training programme for paraprofessional counsellors, which emphasised the importance of common factors in accounting for therapeutic effectiveness. The general framework, language and skills of a brief, solution‐focused approach was used as a means of translating the theoretical/conceptual ideas of the common factors model into specific counsellor behaviours and also to provide structure and focus for counselling sessions. A pluralist methodology was employed to assess the personal meaning of the training for participants and the impact of the training on the development of counselling skills and awareness. Results indicated the training impacted positively on the development of counselling skills and ability to handle difficult client behaviours but less so on personal values and ability to deal with process issues. The majority of participants believed the training contributed positively toward their personal development. 相似文献
44.
Thorsten Sander 《Journal for General Philosophy of Science》2003,34(1):69-97
Allocating the burden of proof and intuitions in philosophical disputes.– This paper criticises the view that in philosophical disputes the onus probandi rests on those who advance a position that contradicts our basic intuitions. Such a rule for allocating the burden of proof
may be an adequate reconstruction of everyday justification, but is unreasonable in the area of philosophy. In philosophy
it is not only difficult to determine the plausibility of a proposition, at the same time contradictory claims may be equally
plausible. – In contrast to such common sense proposals I try to show that in philosophical disputes the burden of proof does
not depend on the material content of speech acts. A speaker simply bears the burden of proof for a proposition p if he has
asserted that p and has agreed to justify it.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献
45.
重点中学与普通中学学生非智力因素的比较研究 总被引:8,自引:0,他引:8
本研究分别对重点中学与普通中学初一、初三年级学生的非智力因素状况进行调查,结果表明初一年级学生的非智力因素水平在两类学校之间不存在差异,而初三年级学生的非智力因素水平在两类学校之间存在着显著性差异(P<0.05)。随着年龄的增长,重点中学与普通中学学生的非智力因素水平都有所发展,但重点中学的学生发展得更好。本研究表明学校的教育环境影响着学生非智力因素的发展。 相似文献
46.
Marcus West 《The Journal of analytical psychology》2016,61(1):44-62
This paper outlines a view of early relational trauma as underlying borderline states of mind, and argues that Knox's 1999 paper on internal working models and the complex provides a basis for understanding such states of mind. The author argues that in addition to internal working models, the complex also embodies and contains primitive defences of the core self. He outlines how these apply on the objective, subjective, transference and archetypal levels, and in direct and reversed forms and applies this to the account of Fordham's analysis of his patient ‘K’, which ended in impasse. The paper explores the dynamic that emerged in that analysis and suggests that it could be helpfully accounted for in terms of the co‐construction and re‐construction of early relational trauma in the analytic relationship. 相似文献
47.
Fenggang Yang 《Journal for the scientific study of religion》2016,55(1):7-22
Religion is changing fast in this era of globalization. Major global trends include the growth of Muslims, the shrinking percentage of unaffiliated, and the rapid rise of Christianity in global China. By 2030, China is likely to become the largest Christian country in the world while retaining large numbers of Buddhists, Muslims, and folk religious believers. To capture religious changes more accurately, social scientists of religion must sharpen their measurement tools regarding religiosity; pay more attention to the reality of nonalignment among religious identity, belief, and practice; and acknowledge the reality of nonexclusive/multiple religious beliefs, practices, and identities. Scholars must also take responsibility for developing a clear and nuanced definition of religion, abandon exceptionalist thinking, and seek to discover common patterns of religious change across societies. Conceptual and measurement tools at the disposal of social scientists of religion should enable us to perceive and understand the converging changes of religion in China, the United States, and other societies, without ignoring their historical differences and contemporary particularities. 相似文献
48.
49.
幼儿朴素理论发展的研究现状 总被引:1,自引:0,他引:1
朴素物理学、朴素生物学和朴素心理学是幼儿朴素理论发展的三个核心领域,本体集合、因果原则集合和内部一致的知识体系则是朴素理论的三个重要成分。该文以幼儿对三个核心领域的因果认知发展为中心,以朴素理论三个重要组成成分为线索,对近期幼儿朴素理论发展的研究成果进行了简要的介绍和讨论,并提出进一步研究所需要解决的问题。 相似文献
50.
Edward B. Davis 《Zygon》2000,35(4):971-976
Perhaps the greatest irony about the contemporary religion-science dialogue is the fact that, despite their own strongly articulated denials, many thinkers implicitly accept the "warfare" thesis of A. D. White—that is, they agree with White that traditional theology has proved unable to engage science in fruitful conversation. More than most others, John Polkinghorne understands just how badly White misread the history of Christianity and science, and how much theology has been impoverished by its failure to challenge this core assumption of modernity. 相似文献