全文获取类型
收费全文 | 730篇 |
免费 | 89篇 |
专业分类
819篇 |
出版年
2024年 | 2篇 |
2023年 | 21篇 |
2022年 | 1篇 |
2021年 | 6篇 |
2020年 | 39篇 |
2019年 | 55篇 |
2018年 | 37篇 |
2017年 | 47篇 |
2016年 | 43篇 |
2015年 | 36篇 |
2014年 | 30篇 |
2013年 | 119篇 |
2012年 | 12篇 |
2011年 | 9篇 |
2010年 | 20篇 |
2009年 | 29篇 |
2008年 | 38篇 |
2007年 | 34篇 |
2006年 | 25篇 |
2005年 | 27篇 |
2004年 | 18篇 |
2003年 | 15篇 |
2002年 | 20篇 |
2001年 | 22篇 |
2000年 | 23篇 |
1999年 | 7篇 |
1998年 | 11篇 |
1997年 | 7篇 |
1996年 | 10篇 |
1995年 | 12篇 |
1994年 | 7篇 |
1993年 | 4篇 |
1992年 | 4篇 |
1991年 | 7篇 |
1990年 | 6篇 |
1989年 | 6篇 |
1988年 | 6篇 |
1987年 | 4篇 |
排序方式: 共有819条查询结果,搜索用时 15 毫秒
131.
Bo Kristian Holm 《Dialog》2008,47(2):93-104
Abstract : Luther research in the Nordic countries is characterised by both continuation and discussion of its own legacy. Finnish Luther studies have a prominent position here, but are by no means the only actors in Nordic Luther research. Giving an overview of Nordic Luther research in the last decade, the article selects four main topics that have been the focus of special attention: politics and ethics, Communicatio idiomatum and Luther's view on language, Luther as preacher, and Luther and the gift. The article concludes with some comments on the continuing role of creation theology, so strongly emphasised in last century's Scandinavian Luther research. 相似文献
132.
Taede A. Smedes 《Zygon》2008,43(1):271-276
In my response to Ian Barbour's criticisms, I first argue for the anthropological dimensions and contextuality of any theology. Next I examine and criticize Barbour's thesis that I am an in‐compatibilist about divine action. Finally I illustrate the fact that I see genuine opportunities for a dialogue between theologians and scientists without apologetics, category mistakes, or relegating theology to the fringes of science, by pointing to evolutionary explanations of religion. 相似文献
133.
The topic of divine action has been central to the theology‐and‐science discussion over the last twenty years. Some tentative conclusions are currently being drawn in light of research initiatives that have been engaged on this topic. I review three recent books that have responded in some way to the ongoing discussion. These responses show that, notwithstanding the advances made in the conversation, much work remains to be done before a plausible theory of divine action emerges at the interface of theology and science. 相似文献
134.
Jonathan Sutton 《Studies in East European Thought》2006,58(2):107-135
This is an examination of two essays on minimal religion by Mikhail Epstein (1982 and 1999), assessing the usefulness of the
term ‘minimal religion’ for the analysis of religion in contemporary Russia.
An adapted version of a paper delivered at the School of Slavonic and East European Studies (SSEES), University of London,
on 8 December, 2003. Note regarding Mikhail Epstein’s use of the words ‘religion’, ‘religiosity’ and ‘spirituality’: Epstein
uses the word ‘religion’ to signify ‘mainstream’, church-based manifestations of religion and also the institutional, hierarchical
structures related to those. Although in English usage the word ‘religiosity’ has negative connotations – signifying either
a superficially felt religious sentiment or a somehow false and insincere expression of religious feeling, intended for outward
show – Epstein appears to use the term entirely neutrally. For him it simply serves as a synonym for the word ‘spirituality’.
In the two essays examined in the present article the word ‘spirituality’ signifies the whole inner spiritual life and aspirations
of the individual and her/his reflection on an ethical way of living, whether the person concerned is a committed, church-going
believer, or someone engaged in a personal spiritual or philosophical quest for meaning, or else someone who has experienced
what Epstein refers to as ‘the wilderness’ of the Soviet years and has learnt of a spiritual dimension to life through that
formative experience. 相似文献
135.
Alan G. Padgett 《Dialog》2007,46(3):281-287
Abstract : Why would a theology grounded in God's word engage with the sciences? After laying out two alternative approaches to revelation—constructive theology (general revelation) and Logos theology (special revelation)—I advocate an evangel theology grounded in mission, worship and the gospel of Jesus Christ. This approach engages both culture (including science and technology) and God's word from a critical missional basis. An evangel theology engages the sciences through apologetics, cultural critique, hermeneutics, and the cooperative task of developing a Christian worldview. 相似文献
136.
潘菽对心理学的研究对象、心理学的学科性质、心理学的研究方法、心理学的理论研究与应用研究的关系等问题进行了系统、深刻的分析,为人们正确地进行心理学研究提供了重要的理论启示;他对心理学未来发展的预测,揭示了心理学与社会发展之间的关系,对心理学研究者也是一种莫大的鼓励。文章对这些问题进行了较为详细的分析。 相似文献
137.
by Patrick A. Heelan 《Zygon》2009,44(2):467-486
Two hundred years ago, Friedrich Schleiermacher took critical issue with Immanuel Kant's intellectual notion of intuition as applied to human nature (Wellmon 2006). He found it necessary to modify—"hermeneutically," as he said—Kant's notion of anthropology by enabling it to include as human the new and strange human tribes Captain Cook found in the Pacific South Seas. A similar hermeneutic move is necessary if physics is to include the local contextual empirical syntheses of relativity and quantum physics. In this hermeneutical revision the synthesis is formed around the notion of a Hilbert Vector Space as the universal grammar of physics, adding to it the dynamic of the Schrödinger equation, and representing empirical "observables" by projection operators that map the subspaces of definite measurable values. Among the set of observable projection operators, some pairs share the same subspace, commute with one another, and share a common laboratory setting. Other pairs do not share this property and are described as being mutually complementary. Complementary symmetries introduce into the discursive language of physics the commonsense notion of contextuality. The new synthesis, proposed by Eugene Wigner, John von Neumann, and (in his own way) Paul Dirac, brought physics into the community of common language and established it as a work of general human achievement. 1 相似文献
138.
by Rodney D. Holder 《Zygon》2009,44(1):115-132
The German theologian and martyr Dietrich Bonhoeffer is not widely known for engaging with scientific thought, having been heavily influenced by Karl Barth's celebrated stance against natural theology. However, during the period of his maturing theology in prison Bonhoeffer read a significant scientific work, Carl Friedrich von Weizsäcker's The World View of Physics. From this he gained two major insights for his theological outlook. First, he realized that the notion of a "God of the gaps" is futile, not just in science but in other areas of human inquiry. Second, he felt that an infinite universe, as considered by science, would be self-subsistent and could exist as if there were no God. Bonhoeffer replaced Barth's radical critique of religion with the even more extreme view that it is a mere passing phase in history that grown-up humanity can dispense with. At the same time Bonhoeffer began an important critique of Barth's reaction, namely, the latter's retreat to a "positivism of revelation." While Bonhoeffer did not go quite as far as one might like, his approach opened up hopeful avenues for an answer to "the liberal question" and even a revived place for some kind of natural theology. 相似文献
139.
Michael W. McGowan 《Pastoral Psychology》2009,58(2):167-180
This paper explores the contours of a conversation between recent developments in trauma theory and Christian systematic theology.
Toward this end, I examine three levels of theological discourse in a linear progression and responses based on the work of
some trauma theorists: (a) twentieth century conceptualizations of divine revelation using the metaphor of a “bridge,” (b)
configurations of evil, sin, redemption, and theodicies, and (c) the use of sacraments and iconography as vehicles of solidarity
and flourishing. As a burgeoning area of inquiry in academic circles, trauma theory both resists and is in need of the discipline
of theology. I conclude that trauma theory and theology are not antithetical disciplines, and a consideration of both brings
greater insights than the disciplines considered alone. 相似文献
140.
A. J. Watson 《Dialog》2009,48(2):179-186
Abstract : Starting from the assertion that comparative theology is inherently dialogical in nature, this paper examines the use of non‐confessional meta‐terminology and its application in interfaith dialogue. In so doing, it examines potential meta‐terms for describing revelation as related in the Bhagavad‐Gita, the Qur’an, and the Gospel of John, and concludes that non‐confessional terms aid in the dismissal of normative viewpoints, leading to greater appreciation of commonality and meaning in the truth claims of other faiths and dialogue partners. 相似文献