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251.
Arthur Madigan 《The Journal of religious ethics》2010,38(2):373-392
This review presents the principal themes of Robert Spaemann's Persons: The Difference between ‘Someone’ and ‘Something.’ To be a person is not to be identical with one's teleological nature, but rather, to have that nature. Personal consciousness is necessarily temporal consciousness. Persons have a range of distinctively personal acts, such as recognizing and respecting one another, understanding their lives as wholes, making judgments of conscience, promising, and forgiving. All members of the human species, whatever their stage of development or limitations, are persons. The present review also briefly considers certain objections that have been raised against Spaemann's position. 相似文献
252.
Alexandra Couto 《Res Publica》2006,12(3):223-248
In this paper, I aim to demonstrate the importance of liberal engagement in public debate, in the face of Nagel’s claim that respect for privacy requires liberals to withdraw from their ‘control of the culture’. The paper starts by outlining a pluralist conception of privacy. I then proceed to examine whether there really is liberal cultural control, as Nagel affirms it, and whether such control truly involves a violation of privacy. Moreover, I argue that Nagel’s desire to leave the social and cultural space radically neutral is incompatible with Rawls’ conception of public reason and clashes with the need to justify liberal institutions.*Winner of the inaugural Res Publica Postgraduate Essay Prize, 2005. 相似文献
253.
Gender differs: Modelling knowledge sharing from a perspective of social network ties 总被引:2,自引:0,他引:2
Chieh-Peng Lin 《Asian Journal of Social Psychology》2006,9(3):236-241
The present paper proposes a model of knowledge sharing, in which coworker congruence, outcome interdependence, perceived organizational support, and procedural justice influence knowledge sharing indirectly through the mediation of instrumental ties and expressive ties, and examined gender differences in causal connections within the model. In a sample of employees in Taiwan, it was shown that the influence of instrumental ties on knowledge sharing is stronger for females than for males; the influence of expressive ties on knowledge sharing is stronger for males than for females; the influence of coworker congruence on expressive ties is stronger for females than for males; the influence of outcome interdependence on instrumental ties is stronger for females than for males; and the influence of perceived organizational support on instrumental ties is stronger for males than for females. 相似文献
254.
Peter Reynaert 《Husserl Studies》2001,17(3):207-216
As Husserl argues in the fifth Cartesian Meditation, the similarity of my Body (Leib) with the body (Körper) of another person is the founding moment of the experience of the other. This similarity is based on the previous objectivation of my Body. Husserl continuously worried to explicate this similarity-premise and by doing so, it appeared that this objectivation already presupposes intersubjectivity. By running into this problem, the Meditation actually fulfils its program by showing that the other is co-constitutive of the world and more precisely of my existence as a worldly human being. At the same time he developed an alternative approach by identifying the original experience of the other as an expressive unity (Ausdruckseinheit) as the condition of possibility of intersubjective experience. By drawing on the relevant Forschungsmanuskripte in the volumes on Intersubjectivity and on Ideas II, it appears that the Meditation offers a naturalistic theory of intersubjectivity that results from the introduction of the reduction to primordiality. When one takes into account Husserl's analysis of the experience of an expressive unity, that is a defining characteristic of the personalistic attitude, one can clarify the derivative nature of this naturalistic approach. 相似文献
255.
The purpose of this study was to assess the degree of editorial independence at a sample of medical journals and the relationship
between the journals and their owners. We surveyed the editors of 33 medical journals owned by not-for-profit organizations
(“associations”), including 10 journals represented on the International Committee of Medical Journal Editors (nine of which
are general medical journals) and a random sample of 23 specialist journals with high impact factors that are indexed by the
Institute for Scientific Information. The main outcome measures were the authority to hire, fire, and oversee the work of
the editor; the editor’s tenure and financial compensation; control of the journal’s budget; publication of material about
the association; and the editor’s perceptions about editorial independence and pressure over editorial content. Of the 33
editors, 23 (70%) reported having complete editorial freedom, and the remainder reported a high level of freedom (a score
of ≥8, where 10 equals complete editorial freedom and 1 equals no editorial freedom). Nevertheless, a substantial minority
of editors reported having received at least some pressure in recent years over editorial content from the association’s leadership
(42%), senior staff (30%), or rank-and-file members (39%). The association’s board of directors has the authority to hire
(48%) or fire (55%) the editor for about half of the journals, and the editor reports to the board for 10 journals (30%).
Twenty-three editors (70%) are appointed for a specific term (median term =5 years). Three-fifths of the journals have no
control over their profit, and the majority of journals use the association’s legal counsel and/or media relations staff.
Stronger safeguards are needed to give editors protection against pressure over editorial content, including written guarantees
of editorial freedom and governance structures that support those guarantees. Strong safeguards are also needed because editors
may have less freedom than they believe (especially if they have not yet tested their freedom in an area of controversy). 相似文献
256.
257.
Jan Kandiyali 《British Journal for the History of Philosophy》2013,21(1):104-123
This paper considers whether Marx's views about communism change significantly during his lifetime. According to the ‘standard story’, as Marx got older he dropped the vision of self-realization in labour that he spoke of in his early writings, and adopted a more pessimistic account of labour, where real freedom is achieved outside the working-day, in leisure. Other commentators, however, have argued that there is no pessimistic shift in Marx's thought on this matter. This paper offers a different reading of this debate. It argues that there are two visions of the good life in Marx. However, it suggests that these two visions cannot be understood in terms of a simple shift between a ‘young’ and ‘mature’ Marx. Rather, it claims that Marx moves between these two visions throughout his writings. In this way, it suggests that Marx's intellectual development on this issue is best understood as an oscillation rather than a shift. Once this interpretive claim is advanced, the paper then moves on to consider some potential causes and implications of Marx's life-long oscillation between two different conceptions of the good life. 相似文献
258.
Omri Boehm 《British Journal for the History of Philosophy》2013,21(4):704-724
Drawing on Descartes' account of générosité, a reinterpretation of the Cogito is offered, emphasizing the role of the will. The paper's first part focuses on Cartesian ethics. It is argued that Descartes can be viewed as a Stoical thinker rather than a Baconian one. That is, he holds that theoretical contemplation is itself the primary ground of human happiness and tranquility of mind – experienced as the feeling of générosité. The paper's second part draws on the first in accounting for the relation between radical doubt and certainty. By engaging with doubt, it is argued, the meditator comes to experience générosité, assert freedom. This experience is not, then, as argued by some, merely the Cogito's ethical counterpart. It is rather the Cogito's foundation. The meditator's assertion sum follows from – insofar as freedom is, as the definition of générosité asserts, ‘the only thing truly belonging to us', it consists in – the assertion of freedom. 相似文献
259.
David Ray Griffin 《Zygon》1997,32(4):593-614
Willem Drees endorses not only minimal naturalism, understood as the rejection of supernatural interruptions of the world's normal causal processes, but also maximal naturalism, with its reductionistic materialism. Besides arguing that this reductionistic naturalism provides the best framework for interpreting science, he believes that it is compatible with religion (albeit of a minimalist sort). The "richer" naturalism advocated by Whiteheadians is, accordingly, unnecessary. Drees's position, however, cannot do justice to a number of "hard-core commonsense notions," which we inevitably presuppose in practice and thereby in science as well as religion. His naturalism is too poor, in particular, to account for subjectivity, freedom, and mathematical, religious, and moral experience. 相似文献
260.
Richard H. Wilson Jr. 《World Futures: Journal of General Evolution》2013,69(2):102-118
A review, with reflections, of Michael S. Gazzaniga's (2011) book, Who's in Charge? Free Will and the Science of the Brain. Gazzaniga, a distinguished neuroscientist, wishes to connect contemporary understandings of the functioning of the human brain to the proper functioning of the American courtroom. What effect, if any, should these current understandings (and current technologies) have on legal conceptions of personal responsibility, guilt, and punishment? If, as many neuroscientists hold, the functioning of the brain wholly determines the functioning of the mind, can people rightly be held responsible for their actions? Gazzaniga argues that they can. 相似文献