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411.
许岩丽 《医学与哲学(人文社会医学版)》2005,26(7):37-38
新的婚姻登记管理条例修改实施后,婚前体检率大幅度下降.婚检率的下降导致一系列社会问题出现,针对这些社会问题,政府、婚姻双方当事人都应从责任伦理角度承担起应负的责任,共同担负起保证人口素质提高的历史重任. 相似文献
412.
我国人体临床试验和研究中有关伦理审查的若干问题 总被引:10,自引:2,他引:8
徐宗良 《医学与哲学(人文社会医学版)》2005,26(5):29-30
目前我国对涉及人体的临床试验与研究进行伦理审查时,存在的主要问题是:(1)对伦理审查的目的、意义不是足够清楚;(2)伦理委员会的构成不符合要求,缺少独立性;(3)有盲目运用伦理准则或方法,忽视文化、心理的差异的倾向.这些影响了伦理审查的效用,需要有针对性地加以改进. 相似文献
413.
Joyce Ellen Kennedy 《Journal of Academic Ethics》2005,3(2-4):143-158
Ethical dilemmas are often not discussed in the dissemination of educational research. While the ethical guidelines for research
seem clear at first glance, a closer look at the intimate nature of qualitative research reveals that there are many ambiguities
or ‘grey’ areas where researchers must rely on their personal value systems. This article discusses the challenges faced by
an experienced educator, although novice researcher, in considering the ethical parameters of her own research with adolescents
with hearing loss. In particular, the grey ethical areas identified by the researcher include: (a) vulnerable population;
(b) researcher role confusion; (c) consent; (d) privacy, confidentiality, and anonymity; as well as (e) the nature of risk.
Based on the author’s own reflections on beginning the research process, the article presents possible pitfalls and ways of
overcoming the possibility of becoming immobilized by the ethical enigmas of research. 相似文献
414.
415.
416.
Kevin Jung 《The Journal of religious ethics》2017,45(4):642-665
This essay seeks to clarify the meaning and nature of normativity in metaethics and offers reasons why comparative religious ethics (CRE) must properly address questions about normativity. Though many comparative religious ethicists take CRE to be a normative discipline, what they say about normativity is often unclear and confusing. I argue that the third‐wave scholars face serious questions with respect to not only the justification of moral belief but also the rationality of moral belief and action. These scholars tend to view the justification of moral belief to be a matter of process (that is, discursive social practice) rather than evidence‐possession, thus overlooking crucial differences between the two. They also run the risk of confusing motivating and explanatory reasons with normative reasons for moral belief and action. Consequently, their account of normativity would be insufficient for determining the rationality of moral beliefs and actions as well as for justifying moral beliefs. 相似文献
417.
与纯粹的私利性非伦理行为不同,亲组织非伦理行为是个体为了组织利益而实施的非伦理行为。探讨了伦理氛围对亲组织非伦理行为的影响以及道德辩护的中介作用。实证研究结果发现,自利型、关怀型伦理氛围分别对亲组织非伦理行为具有正向影响,规则型伦理氛围对亲组织非伦理行为具有负向影响,道德辩护分别在三种伦理氛围与亲组织非伦理行为关系间具有部分中介作用。 相似文献
418.
张再林 《Frontiers of Philosophy in China》2009,4(3):343-359
Unlike traditional Western philosophy, which places no special emphasis on the importance of family structure, traditional
Chinese philosophy represented by Confucianism is a set of theories that give family a primary position. With family as the
foundation, a complete framework of “human body → two genders → family and clan” is formed. Therefore, family in Chinese philosophy
is existent, gender-interactive and diachronic. It should also be noted that family also plays a fundamental role in Chinese
theories on cosmology, religion, and many other subjects. In other words, Chinese culture as a whole is imprinted with reflections
on family. Nowadays, as the value of family becomes less prominent, re-examining ancient Chinese philosophy will undoubtedly
bear theoretical significance. Meanwhile, traditional Chinese philosophy can also offer an ideological framework for the re-construction
of family values in the contemporary world.
__________
Translated by Zhang Shaoqian from Zhexue yanjiu 哲学研究 (Philosophical Researches), 2008, (1): 56–63 相似文献
419.
晏辉 《Frontiers of Philosophy in China》2009,4(3):385-399
In terms of life space, individuals are usually settled in different spaces according to relationships of blood, geography,
and profession. In pre-modern societies, ethics were realized through customs, conventions, taboos, magical practices, and
politics. Because this was not an open process in which rationality was sufficiently employed, non-reflectiveness and non-criticality
were its essence, and intuitions and feelings were its basic modes of existence. In modern societies, the logic of capital
movement settles groups of people according to their economic dependence, and interactions based on individuals’ desires and
self-serving calculations have become widespread and frequent. A space for public interaction and life in which rationality
is sufficiently employed and rational bases of the rules are constantly questioned thus finally came into being. Families
and villages lost their centrality, resulting in a crisis of private interactions and life, and of its system of norms.
__________
Translated by Liu Huawei from Zhongguo renmin daxue xuebao 中国人民大学学报 (Journal of Renmin University of China), 2008, (1): 78–85 相似文献
420.
This paper attempts to sketch a critical model of political community by drawing upon recent contributions to the theory of
‘recognition’, particularly in the work of Axel Honneth. The paper proceeds by, first, delineating key features shared by
a range of positions associated with ‘communitarianism’, along with the limitations and problems incurred by these commitments.
The second part of the paper attempts to mobilise Honneth’s theoretical work to develop a conception of community that shares
a number of the basic premisesvis-á-vis political life associated with communitarianism, but which nevertheless accommodates
the reservations expressed by communitarianism’s liberal and radical critics.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献