全文获取类型
收费全文 | 484篇 |
免费 | 33篇 |
国内免费 | 29篇 |
出版年
2023年 | 6篇 |
2022年 | 6篇 |
2021年 | 10篇 |
2020年 | 22篇 |
2019年 | 31篇 |
2018年 | 21篇 |
2017年 | 27篇 |
2016年 | 15篇 |
2015年 | 6篇 |
2014年 | 31篇 |
2013年 | 83篇 |
2012年 | 17篇 |
2011年 | 18篇 |
2010年 | 8篇 |
2009年 | 15篇 |
2008年 | 21篇 |
2007年 | 23篇 |
2006年 | 16篇 |
2005年 | 37篇 |
2004年 | 20篇 |
2003年 | 24篇 |
2002年 | 18篇 |
2001年 | 19篇 |
2000年 | 12篇 |
1999年 | 10篇 |
1998年 | 8篇 |
1997年 | 5篇 |
1996年 | 5篇 |
1994年 | 2篇 |
1993年 | 2篇 |
1992年 | 1篇 |
1991年 | 1篇 |
1990年 | 1篇 |
1989年 | 1篇 |
1986年 | 1篇 |
1982年 | 2篇 |
1980年 | 1篇 |
排序方式: 共有546条查询结果,搜索用时 15 毫秒
21.
22.
Vesile Sandikci Anne Ebert Carolin Hoyer Michael Platten Kristina Szabo 《Journal of Neuropsychology》2022,16(1):149-160
As a clinical model of hippocampal dysfunction, transient global amnesia (TGA) causes reversible memory disturbance. While episodic memory deficits in TGA patients have been extensively described, data regarding semantic memory involvement are sparse and contradictory. We report impaired semantic fluency performance in 16 patients with hippocampal lesions on MRI during acute TGA compared to their performance one day later and to that of 20 healthy subjects. Our findings support the involvement of the hippocampus in semantic retrieval. 相似文献
23.
Chris Durante 《Journal of Global Ethics》2014,10(3):312-318
There has been a rising trend in cosmopolitan moral theory to seriously take into consideration the human's rootedness in, and partiality toward, particular cultures, places, peoples and traditions. This essay suggests that reframing our theorizing on cosmopolitanism from one that primarily addresses an ethico-political set of questions to one that addresses questions related to moral psychology, personal and collective identity formation and the ways in which civilizations and cultural communities cultivate an ethos may assist in the task of generating a rooted form of cosmopolitanism. Conceptualizing cosmopolitanism as an ethos entails a shift from considering our moral obligations to distant others toward a focus on the types of dispositions and character traits necessary to forge a sense of intercultural solidarity. Through an analysis of the ideas of ‘diaspora’, ‘proximity’, ‘partiality' and the ‘foreign’, it will be suggested that through our rootedness in particularity, and our ability to be partial to particular persons and identify with particular cultures, we are capable of fostering a sense of world citizenship that can serve as a foundation upon which we can secure a tenable global ethic for our pluralistic society. 相似文献
24.
Asuncion Lera St.Clair 《Journal of Global Ethics》2014,10(3):283-291
This paper argues that the challenges posed by climate change and the need to quickly move toward a sustainable low-carbon future require the contributions of development ethics. I propose four tasks for development ethics. The first relates to unpacking the urgency posed by climate change by showing how, from an ethical perspective, the impacts of climate change are extremely dangerous risks, especially for those most vulnerable, and thus require immediate attention. The second relates to a better understanding of the components of well-being. The third relates to concerns regarding the global commons and to the need to reframe key components of socio-ecological balance as public goods. The fourth and last task of development ethics refers to the multiple trade-offs and dilemmas in the processes leading to a low-carbon and equitable future arguing for strengthening public deliberation and democracy. 相似文献
25.
26.
Kok-Chor Tan 《Journal of Global Ethics》2014,10(2):128-134
Why does global justice as a philosophical inquiry matter? We know that the world is plainly unjust in many ways and we know that something ought to be done about this without, it seems, the need of a theory of global justice. Accordingly, philosophical inquiry into global justice comes across to some as an intellectual luxury that seems disconnected from the real world. I want to suggest, however, that philosophical inquiry into global justice is necessary if we want to address the problems of humanity. First, in some cases, a theory of global justice is needed for identifying what counts as legitimate problems of justice. Second, even in obvious cases of injustices, such as the fact of preventable extreme poverty to which we know we have an obligation to respond, we cannot know the content and the limits of these obligations and who the primary bearers of these obligations are without some theoretical guidance. However, I acknowledge that philosophical inquiry on global justice risks becoming a philosophical parlor game if it loses sight of the real-world problems that motivate the inquiry in the first place. If global justice is to provide the tools for addressing the problems of humanity, it must remain a problems-driven enterprise. 相似文献
27.
Keith Horton 《Journal of Global Ethics》2014,10(3):304-311
Global ethics is no ordinary subject. It includes some of the most urgent and momentous issues the world faces, such as extreme poverty and climate change. Given this, any adequate review of that subject should, I suggest, ask some questions about the relation between what those working in that subject do and the real-world phenomena that are the object of their study. The main question I focus on in this essay is this: should academics and others working in the field of global ethics take new measures aimed at having more real-world positive impact on the phenomena they study? Should they take new measures, that is, aimed at bringing about more improvements in those phenomena, improvements such as reductions in extreme poverty and in emissions of greenhouse gases? I defend a positive answer to this question against some objections, and also discuss some of the kinds of measure we might take in an attempt to have more positive impact. 相似文献
28.
Relationships between core ideological motives,social and economic conservatism,and religiosity: Evidence from a Turkish sample
下载免费PDF全文
![点击此处可从《Asian Journal of Social Psychology》网站下载免费的PDF全文](/ch/ext_images/free.gif)
The “conservatism as motivated social cognition” approach posits two core ideological motives underlying political conservatism across cultures. However, there is a scarcity of tests from non‐Western cultures, and much research has failed to distinguish between social and economic conservatism. Using a relatively large undergraduate sample from a non‐Western, predominantly Muslim country (Turkey), we tested the associations among resistance to change and opposition to equality motives, social and economic conservatism, right‐wing political orientation, and religiosity. In line with the “conservatism as motivated social cognition” account, we found that (a) social conservatism is more strongly related to resistance to change (rather than opposition to equality), (b) economic conservatism is more strongly related to opposition to equality (rather than resistance to change), (c) social conservatism is the strongest predictor of right‐wing political orientation among other conservatism measures, and (d) political orientation and religiosity had divergent effects: While right‐wing political orientation was related to economic conservatism, religiosity was inversely related to the latter, providing support for previous work indicating a resemblance between leftists and Islamists in Turkey. The results generally support the motivated social cognition approach to conservatism while also highlighting the importance of distinguishing between social and economic conservatism. 相似文献
29.
ABSTRACTThis introduction expounds educational problems that arise from transnational migration. It argues that it is high time to critically analyze normative issues of and in education under conditions of globalization because dominant approaches in normative philosophy of education tend to suffer from both a nationalist bias and a sedentary bias. The contributions to this special issue address normative problems pertaining to migration-related education from a variety of ethical and philosophical perspectives, including analytic applied ethics, continental philosophy, care ethics, Hegelian philosophy, the capability approach and theories of distributive justice. They discuss the education of both citizens and migrants in the receiving society as well as in the country of origin, focusing on ethical issues pertaining to access to education as well as to the content of educational programs. 相似文献
30.
Vocation and encounter: A Scandinavian theological reflection on everyday life as Christians
下载免费PDF全文
![点击此处可从《Dialog》网站下载免费的PDF全文](/ch/ext_images/free.gif)
Cecilia Nahnfeldt 《Dialog》2018,57(2):91-98
Martin Luther turned from understanding vocation as a Christian praxis of leaving the world to understanding it as a praxis within everyday life. In accordance with such an understanding, historically, vocation in the Scandinavian countries was central for organizing society as a whole. This article discusses a contemporary use of vocation where there is a tension between communal and individual aspects in a Scandinavian context characterized by democracy, gender equality, and migration. I then propose a focus on vocation and encounter. 相似文献