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21.
Jeffrey Grupp 《Axiomathes》2006,16(3):245-386
Mereological nihilism is the philosophical position that there are no items that have parts. If there are no items with parts
then the only items that exist are partless fundamental particles, such as the true atoms (also called philosophical atoms)
theorized to exist by some ancient philosophers, some contemporary physicists, and some contemporary philosophers. With several
novel arguments I show that mereological nihilism is the correct theory of reality. I will also discuss strong similarities
that mereological nihilism has with empirical results in quantum physics. And I will discuss how mereological nihilism vindicates
a few other theories, such as a very specific theory of philosophical atomism, which I will call quantum abstract atomism.
I will show that mereological nihilism also is an interpretation of quantum mechanics that avoids the problems of other interpretations,
such as the widely known, metaphysically generated, quantum paradoxes of quantum physics, which ironically are typically accepted
as facts about reality. I will also show why it is very surprising that mereological nihilism is not a widely held theory,
and not the premier theory in philosophy. 相似文献
22.
23.
Liza Verhoeven 《Journal of Philosophical Logic》2007,36(3):339-366
In this paper Grice’s requirements for assertability are imposed on the disjunction of Classical Logic. Defining material
implication in terms of negation and disjunction supplemented by assertability conditions, results in the disappearance of
the most important paradoxes of material implication. The resulting consequence relation displays a very strong resemblance
to Schurz’s conclusion-relevant consequence relation. 相似文献
24.
对我国性别刻板印象的分析 总被引:1,自引:0,他引:1
心理学在当代中国迅速发展,其中对性别刻板印象的研究也十分全面。本文探讨了性别刻板印象的表现,分析了影响其产生的因素,并进一步介绍了减弱性别刻板印象的对策。 相似文献
25.
Franco Borgogno 《American journal of psychoanalysis》2001,61(4):391-407
The object of this paper is the Elasticity of Psychoanalytic Technique in the work of Sándor Ferenczi. The author sustains that this can be considered neither as an ultimate arrival point nor as a particular stage of Ferenczi's clinical–theoretical body of work, but rather as an ensemble of affective qualities, attitudes and values, which he gradually developed through experience, signalling a paradigm shift in the history of psychoanalysis. The following areas will be explored: the new sensitivity demonstrated by Ferenczi concerning the relational and communicative factors present in the analytic session, his subtle and acute attention to the participation of the analyst's own subjectivity in the therapeutic process, and how these enduring elements of Ferenczi's technique anticipate several significant future developments in psychoanalysis. 相似文献
26.
在人工语法范式、序列反应时任务范式以及复杂系统控制任务范式中,内隐学习对学习材料的难度及复杂度、材料性质、材料呈现方式等较为敏感。具体表现为难度和复杂程度较高的学习材料,以及形象性较突出的学习材料,更适合内隐学习,而使材料结构特点变得明显的呈现方式不利于内隐学习。然而,内隐学习的材料敏感性在其它范式上的普遍性有待进一步的实验研究。 相似文献
27.
Abstract. We consider only the relationship of consciousness to physical reality, whether physical reality is interpreted as the brain, artificial intelligence, or the universe as a whole. The difficulties with starting the analysis with physical reality on the one hand and with consciousness on the other are delineated. We consider how one may derive from the other. Concepts of universal or pure consciousness versus local or ego consciousness are explored with the possibility that consciousness may be physically creative. We examine whether artificial intelligence can possess consciousness as an extension of the interrelationship between consciousness and the brain or material reality. 相似文献
28.
Kenneth M. George 《The Journal of religious ethics》2016,44(1):51-67
Just as recognition and pursuit of the human good take place in language and action, so too do they unfold in encounter with the material and visual. The ethical crises, projects, and striving we see in everyday religious life are worked out not just in the intersubjective play and politics of language but also in encounter with, in dwelling with, material and visual substances and forms. This essay considers the material conditions that make possible the “ethical pleasures” sought by Indonesian painter A. D. Pirous in making and displaying contemporary works of “Islamic art,” most especially works that make “visual recitation” of passages from the Qur'an. 相似文献
29.
von Raffay A 《The Journal of analytical psychology》2000,45(4):541-560
This paper is divided into three parts. The first deals briefly with more general aspects of the theory of archetypes (as conceived by Jung); the second examines the anima archetype in rather more detail, because it is, apart from the self, the main archetype in Jung's thought; and the third discusses the clinical repercussions of the anima theory and of the theory of the archetypes in general. The various references to Jung himself and certain circumstances of his life are included here on the assumption that personal problems in his biography contributed decisively to the constitution of his theory, so that deeper insights accure if they are taken into account. 相似文献
30.
Solomon HM 《The Journal of analytical psychology》2003,48(5):553-569
The author discusses the bases of the close, personal and professional relationship between Freud and Jung, and conjectures that the eventual schism between them was the result of the different profound psychological needs that each had for the other. Because of his identification with the psychoanalytic enquiry, particularly as it was based in large measure on his own self analysis, Freud looked to Jung as a collaborator who would not deviate from the principles at the basis of psychoanalysis, seeking psychoanalysis' acceptance within the established scientific community. From Jung's point of view, Freud fulfilled the role of a respected father figure who, Jung hoped, would grant him the autonomy and freedom to pursue his own scientific enquiry, based on Freud's ideas, but which he would revise according to his own researches. These led Jung to certain revisions and additions, such as the nature and function of the libido, the broadening of the idea of the complex (as in the Oedipus complex) to include a number of universal, archetypal themes, and the elaboration of the concept of the self. During the years of their relationship, they shared a mutual psychological support which was deeply important to each, based on reciprocal love and respect but also on a fantasy that each would be able to supply to the other a key capacity that the other lacked. Jung was able to offer important scientific verifications of a number of psychoanalytic notions via the Word Association Test, such as the concept of repression, of the complex, including the Oedipus complex, and the proof of the existence of the unconscious. However, neither could supply to the other what each looked for in the other at the psychological level. The final breakdown and rupture in their relationship was caused by their theoretical differences and by the fact that they became bitter competitors in a race to publish treatises on the nature and origins of spirituality and religion. It has left in its wake the implicit traces of discord and misapprehension which have characterized much of subsequent professional relationships between the two traditions. 相似文献