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211.
Lena Halldenius 《Ethical Theory and Moral Practice》1998,1(3):335-353
In this article I will do three things: I will argue that solidarity is not necessary for political legitimacy, that non-domination is a strong candidate for legitimacy criterion, and, finally, that non-domination can legitimate the egalitarian welfare state. 相似文献
212.
George G. Brenkert 《The Journal of Ethics》1998,2(1):27-55
The libertarian view of freedom has attracted considerable attention in the past three decades. It has also been subjected to numerous criticisms regarding its nature and effects on society. G. A. Cohen's recent book, Self-Ownership, Freedom and Equality, continues this attack by linking libertarian views on freedom to their view of self-ownership. This paper formulates and evaluates Cohen's major arguments against libertarian freedom and self-ownership. It contends that his arguments against the libertarian rights definition of freedom are inadequate and need modification. Similarly, Cohen's defense of restrictions on self-ownership on behalf of autonomy are also found wanting. Finally, I argue that the thesis of self-ownership (whether in its full or partial version) ought to be rejected. 相似文献
213.
214.
Todd DuBose 《Journal of religion and health》2000,39(3):217-226
After a brief exploration of Hegel's writing on the formation of self-consciousness, including the place of religiosity in this formation, the article examines Kojeve's response to a Hegelian homo religiosus, followed by a counter-response to Kojeve's atheism through a peculiar, Jaspersian reading of Erich Fromm's discussion of the x experience. Finally, it will be argued that the desire for mutual recognition, and humanity's yearning for transcendence, are essential experiences in the formation of self-consciousness. 相似文献
215.
James Barry 《Islam & Christian-Muslim Relations》2016,27(1):77-93
ABSTRACTAyatollah Khomeini's 1989 fatwa against Salman Rushdie cemented Iran's space within Western discourses surrounding blasphemy and Islam. The fatwa has earned its place within the polarizing debate between free speech and religious tolerance, which fundamentally serves the political ambitions of those involved. This article therefore argues that, in order to understand accusations of blasphemy in Iran, one must address the political concerns in which the accusation takes place since these reveal Iran's tendency towards pragmatic dogma – the practice of meeting the needs of the state in a way that accords with its religious ideology. The responses of Iranian officials to the Charlie Hebdo killings in 2015 provide a useful case study for the analysis of this pragmatic dogma, since the Islamic Republic pursued a different approach to the Charlie Hebdo “blasphemy” from that which it had followed with Rushdie. Instead of condoning the killings, Iran's political and religious elite chose to condemn the actions of both the cartoonists and the gunmen, without outlining a punishment. The article will argue that this case demonstrates many of the continuing themes in Iran's approach to blasphemy, since the Charlie Hebdo cartoons have largely been used to reinforce the Islamic Republic's overall worldview. 相似文献
216.
217.
A. A. Howsepian 《Sophia》2007,46(3):217-236
It is widely believed that (1) if theological determinism were true, in virtue of God’s role in determining created agents
to perform evil actions, created agents would be neither free nor morally responsible for their evil actions and God would
not be perfectly good; (2) if metaphysical compatibilism were true, the free-will defense against the deductive problem of
evil would fail; and (3) on the assumption of metaphysical compatibilism, God could have actualized just any one of those
myriad possible worlds that are populated only by compatibilist free creatures. The primary thesis of this essay is that none
of these propositions is true. This thesis is defended by appealing to a recently proposed novel, acausal, composite, unified
theory of free action – the Theory of Middle Freedom – that evades the central problems plaguing traditional theories of metaphysical
compatibilism.
相似文献
A. A. HowsepianEmail: |
218.
HAN Zhen 《Frontiers of Philosophy in China》2020,15(4):547
The COVID-19 pandemic will inevitably change the evolutionary process of human civilization. It not only affects everyone’s understanding of globalization, but also makes people reflect on many cultural values and on the institutional arrangements of society. The underlying problems are ultimately men’s survival and life’s meaning. The outbreak, which was so sudden, has forced people to reconsider the possible forms of a reasonable lifestyle, the relationship between individual and collective rights, the boundaries of men’s right to freedom, the relationship between man and nature, the relationship between man and other creatures, and so on. 相似文献
219.
Private Interests Count Too 总被引:1,自引:1,他引:0
Mark S. Frankel 《Science and engineering ethics》2009,15(3):367-373
Along with concerns about the deleterious effects of politically driven government intervention on science are the intrusion
of private sector interests into the conduct of research and the reporting of its results. Scientists are generally unprepared
for the challenges posed by private interests seeking to advance their economic, political, or ideological agendas. They must
educate and prepare themselves for assaults on scientific freedom, not because it is a legal right, but rather because social
progress depends on it.
相似文献
Mark S. FrankelEmail: |
220.
Jonathan Lear 《The International journal of psycho-analysis》2009,90(6):1299-1317
This paper argues that if one considers just a single clinical moment there may be no principled way to choose among different approaches to psychoanalytic technique. One must in addition take into account what Aristotle called the final cause of psychoanalysis, which this paper argues is freedom. However, freedom is itself an open‐ended concept with many aspects that need to be explored and developed from a psychoanalytic perspective. This paper considers one analytic moment from the perspectives of the techniques of Paul Gray, Hans Loewald, the contemporary Kleinians and Jacques Lacan. It argues that, if we are to evaluate these techniques, we must take into account the different conceptions of freedom they are trying to facilitate. 相似文献