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11.
Free Łukasiewicz and Hoop Residuation Algebras   总被引:2,自引:1,他引:1  
Berman  Joel  Blok  W. J. 《Studia Logica》2004,77(2):153-180
Hoop residuation algebras are the {, 1}-subreducts of hoops; they include Hilbert algebras and the {, 1}-reducts of MV-algebras (also known as Wajsberg algebras). The paper investigates the structure and cardinality of finitely generated free algebras in varieties of k-potent hoop residuation algebras. The assumption of k-potency guarantees local finiteness of the varieties considered. It is shown that the free algebra on n generators in any of these varieties can be represented as a union of n subalgebras, each of which is a copy of the {, 1}-reduct of the same finite MV-algebra, i.e., of the same finite product of linearly ordered (simple) algebras. The cardinality of the product can be determined in principle, and an inclusion-exclusion type argument yields the cardinality of the free algebra. The methods are illustrated by applying them to various cases, both known (varieties generated by a finite linearly ordered Hilbert algebra) and new (residuation reducts of MV-algebras and of hoops).  相似文献   
12.
John R. Albright 《Zygon》1999,34(2):333-338
Karl Schmitz-Moormann's thought as expressed in his last book exemplifies Catholic theology based on realism, flow, evolution, and free will. Categories of creation are reviewed: from nothing, continuous, called forth, informed, and free.  相似文献   
13.
In his classic paper, The Principle of Alternate Possibilities, Harry Frankfurt presented counterexamples to the principle named in his title: A person is morally responsible for what he has done only if he could have done otherwise. He went on to argue that the falsity of the Principle of Alternate Possibilities (PAP) implied that the debate between the compatibilists and the incompatibilists (as regards determinism and the ability to do otherwise) did not have the significance that both parties had attributed to it -- since moral responsibility could exist even if no one was able to do otherwise. I have argued that even if PAP is false, there are other principles that imply that moral responsibility entails the ability to do otherwise, and that these principles are immune to Frankfurt-style counterexamples. Frankfurt has attempted to show that my arguments for this conclusion fail. This paper is a rejoinder to that reply; I argue that he has failed to show this.  相似文献   
14.
生物自然主义:塞尔对自由意志的解释   总被引:1,自引:0,他引:1  
在对自由意志问题的解答中,传统的相容论和心理决定论都存在一定的缺陷,未能令人满意地回答这一问题。塞尔试图把自由意志的心理状态说明与神经生物学解释结合起来,认为在自由意志行为中存在间隔。在解释我们的自由意志行为时我们有必要先设一个不可约减的非休谟式的自我。这种阐释虽然符合我们的日常经验和科学说明,但却引发了一个新难题:我们的神经元系统的决定性是如何与意志自由行动中的间隔相一致的?  相似文献   
15.
The study attempts a closer examination of the ball-foot interaction at the instant of soccer kicking using high speed videotaping. This allows a detailed biomechanical analysis of the collision. A central question is whether the ball-foot interaction can be modeled as an elastic impact, or as a mixture of ‘impact-like’ and ‘throwing-like’ patterns. The findings prove that the theory of conservation of momentum alone is not adequate for modeling kicking: additional momentum and mechanical energy is supplied to the system during the collision phase because of the muscle work. This is due to the relatively long duration of collision (about 16 ms) and the large ball-foot displacement (about 26.0 cm). More than 50% of the ball's speed and at least 30% of its kinetic energy is imparted to the ball without any contribution of the potential energy of the ball deformation.  相似文献   
16.
The effect of chemical stresses upon the relation between extended dislocations and high-temperature creep in a thin plate has been investigated. The critical stress needed for the contraction of extended jogs and its effect on the creep rate are obtained. The results indicate that the critical stress needed for the contraction increases with decreasing stacking fault energy (SFE). However, creep occurs more easily with increasing SFE and increasing angle of the Burgers vector to the dislocation line, as well as with the concentration of any diffusing atoms.  相似文献   
17.
This work seeks to explain intuitive perception—those perceptions that are not based on reason or logic or on memories or extrapolations from the past, but are based, instead, on accurate foreknowledge of the future. Often such intuitive foreknowledge involves perception of implicit information about nonlocal objects and/or events by the body's psychophysiological systems. Recent experiments have shown that intuitive perception of a future event is related to the degree of emotional significance of that event, and a new study shows that both the brain and the heart are involved in processing a pre-stimulus emotional response to the future event. Drawing on this research and on the principles of quantum holography, I develop a theory of intuition that views the perception of things remote in space or ahead in time (nonlocal communication) as involving processes of energetic resonance connecting the body's psychophysiological systems to the quantum level. The theory explains how focused emotional attention directed to the nonlocal object of interest attunes the bio-emotional energy generated by the body's psychophysiological systems to a domain of quantum-holographical information, which contains implicit information about the object. The body's perception of such implicit information about things distant in space/time is experienced as an intuition.  相似文献   
18.
Using free energy rate densitym) I differentiate two evolutionary strategies common to cosmic, biological, and cultural systems: the horizontal when energy increases proportional to mass, with no increase in complexity; and the vertical when it increases disproportionately to the mass and complexity increases. The vertical process is a continuing increase in complexity such that the system becomes vulnerable to collapse when energy sources fail. This is illustrated by a comparison of four Mayan Indian groups in Guatemala.  相似文献   
19.
20.
Steven Horst 《Zygon》2014,49(2):323-347
Since early modernity, it has often been assumed that miracles are incompatible with the existence of the natural laws utilized in the sciences. This paper argues that this assumption is largely an artifact of empiricist accounts of laws that should be rejected for reasons internal to philosophy of science, and that no such incompatibility arises on the most important alternative interpretations, which treat laws as expressions of forces, dispositions, or causal powers.  相似文献   
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