全文获取类型
收费全文 | 665篇 |
免费 | 29篇 |
国内免费 | 14篇 |
出版年
2023年 | 5篇 |
2022年 | 7篇 |
2021年 | 9篇 |
2020年 | 30篇 |
2019年 | 26篇 |
2018年 | 26篇 |
2017年 | 25篇 |
2016年 | 25篇 |
2015年 | 18篇 |
2014年 | 35篇 |
2013年 | 104篇 |
2012年 | 7篇 |
2011年 | 9篇 |
2010年 | 4篇 |
2009年 | 12篇 |
2008年 | 22篇 |
2007年 | 40篇 |
2006年 | 34篇 |
2005年 | 49篇 |
2004年 | 35篇 |
2003年 | 39篇 |
2002年 | 23篇 |
2001年 | 28篇 |
2000年 | 15篇 |
1999年 | 25篇 |
1998年 | 15篇 |
1997年 | 8篇 |
1996年 | 6篇 |
1995年 | 3篇 |
1994年 | 5篇 |
1993年 | 5篇 |
1992年 | 6篇 |
1991年 | 3篇 |
1990年 | 2篇 |
1986年 | 1篇 |
1980年 | 1篇 |
1975年 | 1篇 |
排序方式: 共有708条查询结果,搜索用时 31 毫秒
701.
Aaron Stalnaker 《The Journal of religious ethics》2019,47(4):778-780
I argue that even if the influence of Christian ethics on comparative religious ethics (CRE) is inevitable, it need not be problematic. The legacy would only be worrisome if it stacked the deck in favor of Christian ethics or predisposed comparative ethicists to conform to the methods or thematic concerns of Christian ethics. Following Gadamer, I suggest that the ideal of presuppositionless objectivity is an illusion that applies to not only those who emerge from a Christian cultural context but in every global context. Given the specific historical and cultural contexts of the emergence of CRE, the residue of Christian ethics in CRE is understandable and expected. Thus, the legacy of Christian ethics in CRE will only be problematic to the extent that the potential dangers of Christian hegemony remain hidden, which does not seem to be the case in the contemporary academic context. 相似文献
702.
Diana Fritz Cates 《The Journal of religious ethics》2019,47(1):154-165
Richard Miller uses the concepts of alterity and intimacy as touchstones for analyzing neglected aspects of our interpersonal and social relationships. He argues that, as persons in relation, we oscillate between experiences of alterity and intimacy, and it is with a greater awareness of this oscillation that we do best to consider our ethical responsibilities. This paper affirms the value of thinking about—and potentially reimagining—how we conceive and relate to various others. It also makes explicit that, as persons, each of us is separate, not only from some, but from all other persons, even as we are also one with them. Moreover, each of us is different from all other persons, even as we are also like them. The aspects of persons and relationships on which we focus, in a given situation, matter because they partly determine the choices that we make in another’s regard. 相似文献
703.
Focusing on the thought of Mencius and Xunzi, this essay reconstructs and examines the classical Confucian position on the legitimate use of military force. It begins by sketching historically important political concepts, such as types of political leaders, politics of the kingly way versus politics of the hegemonic way, and the controversial role of lords‐protector. It then moves on to explore Confucian criteria for justifying resort to the use of force, giving special attention to undertaking punitive expeditions to interdict and punish aggression and tyranny. Following this discussion, the essay then attends to important Confucian moral constraints on how military force is properly employed, including prohibitions on attacking the defenseless, indiscriminate slaughter of enemy forces, destruction of civilian infrastructure, prisoner abuse, and non‐consensual annexation of territory. The essay concludes by first discussing an illustrative case from Mencius and then comparing its reconstruction of the Confucian position to those offered by other scholars. 相似文献
704.
William David Hart 《The Journal of religious ethics》2014,42(4):661-690
This essay is an exploration in ethical rhetoric, specifically, the ethics of comparing the status of fetuses and animals to enslaved Africans. On the view of those who make such comparisons, the fetus is treated as a slave through abortion, reproductive technologies, and stem cell research, while animals are enslaved through factory farming, experimentation, and as laborers, circus performers, and the like. I explore how the apotheosis of the fetus and the humanization of animals represent the flipside of the subjugation and animalization of black people. At their ethical best, those who compare aborted fetuses and abused animals with enslaved black people have laudable ethical goals. The anti‐abortion right and the animal rights left, respectively, wish to abolish abortion (and associated reproductive technologies that harm prenatal life) and the unethical treatment of animals. They seek, respectively, to reimagine the ethical‐political status of the fetus and to criticize the animalization of animals, the practice of constructing them as beasts. While sympathetic to these goals, I worry about the comparative diminution of the historical, literal enslavement of black people. To what extent, I ask, does the comparative ethical rhetoric of fetal slaves and animal slaves affect historical constructions of black people as beastly and disposable? 相似文献
705.
ABSTRACTCounselors will inevitably encounter ethical dilemmas. Since they are expected to practice within the code of ethics, the skills to make an appropriate decision are necessary. It is generally agreed that the best place to start this training is in graduate school. More than a standard didactic approach is desired to address student attitudes, values, and beliefs while developing cognitive complexity. Creative approaches can address the specialized goals inherent in ethics education. This article reviews the use of a reflective writing assignment to guide students’ exploration of their values and beliefs when confronted with a value based ethical dilemma. The students’ writings demonstrate an increase in cognitive complexity because of this assignment. 相似文献
706.
Christiane Ludwig-Körner 《International Forum of Psychoanalysis》2020,29(2):104-114
Abstract After the method of infant observation, as developed by Esther Bick, and its significance for psychoanalytic training have been outlined, the method is critically assessed. The suggestion is then made that infant observation should be supplemented by video-analytic infant observation. Finally, thoughts on modifications of the process of infant observation are presented. 相似文献
707.
ABSTRACTWe contend that many of the criticisms of the American Psychological Association’s current Ethics Code are based on faulty assumptions and insufficient information. While the APA Ethics Committee values commentary on perceived shortcomings of the current Ethics Code as an important aspect of the current revision process, O’Donohue’s article contains inaccuracies that should be addressed. We clarify the functioning of the Ethics Code and the APA adjudication system, including explaining changes made to adjudication in light of the Commission on Ethics Processes. We also explain the transparent, open process the APA has already undertaken to create a revised Ethics Code that is visionary and transformational. 相似文献
708.
Letitia M. Campbell 《The Journal of religious ethics》2020,48(4):585-595
The interdisciplinary group of authors featured in this focus issue contribute to conversations at the intersection of anthropology and ethics by exploring ethical self-making and moral experimentation among faith-based actors in a range of humanitarian settings. Kari Henquinet describes the genealogies of American evangelical humanitarianism by focusing on the ethical self-formation of early World Vision leaders. Rachel Schneider and Sara Williams each explore practices by which relatively privileged individuals seek to cultivate virtue by engaging with those on the margins, in poor, urban neighborhoods in South Africa, and through packaged tours in Israel/Palestine, respectively. Sarah Tobin describes projects of Islamic self-making among displaced refugee women in Jordan. Although they examine a wide range of subjects and settings, they explore a common set of themes, two of which I discuss here: moral experimentation, and engagements with suffering, poverty, and inequality. 相似文献