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81.
后悔内容的研究由于缺乏理论总结长期处于后悔研究的主流之外。Roese和Summerville(2005)通过元分析发现美国人的后悔出现在12个生活领域,在此基础上,他们提出解释后悔内容的机会理论,该理论的核心观点是机会导致了后悔。而Beike、Markman和Karadogan(2009)的观点刚好相反,他们认为失去的机会才会产生后悔。我们将中国人的后悔和美国人的后悔进行比较后,发现中国人后悔出现的生活领域和美国人既有相似性也有差异。该结果提示,除了(失去的)机会之外生活领域的重要性可能也是解释后悔内容的一个重要因素 相似文献
82.
Kent Staley 《Synthese》2008,163(3):397-408
I consider the error-statistical account as both a theory of evidence and as a theory of inference. I seek to show how inferences
regarding the truth of hypotheses can be upheld by avoiding a certain kind of alternative hypothesis problem. In addition
to the testing of assumptions behind the experimental model, I discuss the role of judgments of implausibility. A benefit
of my analysis is that it reveals a continuity in the application of error-statistical assessment to low-level empirical hypotheses
and highly general theoretical principles. This last point is illustrated with a brief sketch of the issues involved in the
parametric framework analysis of tests of physical theories such as General Relativity and of fundamental physical principles
such as the Einstein Equivalence Principle. 相似文献
83.
84.
“道”、“理”二字使道理、道德和伦理三个不同的基本范畴的关系变得耐人寻味,“道”与“理”合一相成即“道理”,道理和道德以“道”为“同源”,道理和伦理以“理”为“同源”,道德和伦理分有“道理”的“养分”,二者“同源共生异长”,长成各自独特的内涵,成为伦理学中两个最基本、最重要的范畴。 相似文献
85.
"道"、"理"二字使道理、道德和伦理三个不同的基本范畴的关系变得耐人寻味,"道"与"理"舍一相成即"道理",道理和道德以"道"为"同源",道理和伦理以"理"为"同源",道德和伦理分有"道理"的"养分",二者"同源共生异长",长成各自独特的内涵,成为伦理学中两个最基本、最重要的范畴. 相似文献
86.
87.
Philip Clayton 《Zygon》2008,43(1):27-41
This article takes on a perhaps impossible task: not only to reconstruct the core argument of Arthur Peacocke's program in science and religion but also to evaluate it in two major areas where it would seem to be vulnerable, namely, more recent developments in systems biology and the philosophy of mind. If his theory of hierarchies is to be successful, it must stand up to developments in these two areas and then be able to apply the results in a productive way to Christian theological reflection. Peacocke recognized that one's model of the mind‐body relation is crucial for one's position on the God‐world relation and divine action. Of the three models that he constructed, it turns out that only the third can serve as a viable model for theology if it is to be more than purely deistic or metaphorical. 相似文献
88.
人的尊严与生命伦理 总被引:2,自引:0,他引:2
李建会 《医学与哲学(人文社会医学版)》2008,29(11)
“尊严”是频繁出现在生命伦理学中的一个概念,但关国学者麦克琳却在最近认为,尊严在生命伦理学中是个无用的概念,可以毫无损失地用其它概念,比如尊重人的自主性概念所代替。反驳了麦克琳的观点,定义了尊严的含义,认为生命伦理学的使命就是在当代生命科技高度发达的情况下如何尊重和保护人的尊严。 相似文献
89.
Dale Jacquette 《Journal of Philosophical Logic》2006,35(3):293-316
An argument against multiply instantiable universals is considered in neglected essays by Stanislaw Lesniewski and I.M. Bochenski.
Bochenski further applies Lesniewski’s refutation of universals by maintaining that identity principles for individuals must
be different than property identity principles. Lesniewski’s argument is formalized for purposes of exact criticism, and shown
to involve both a hidden vicious circularity in the form of impredicative definitions and explicit self-defeating consequences.
Syntactical restrictions on Leibnizian indiscernibility of identicals are recommended to forestall Lesniewski’s paradox. 相似文献
90.
Peter Murphy 《Erkenntnis》2006,65(3):365-383
This paper looks at an argument strategy for assessing the epistemic closure principle. This is the principle that says knowledge
is closed under known entailment; or (roughly) if S knows p and S knows that p entails q, then S knows that q. The strategy
in question looks to the individual conditions on knowledge to see if they are closed. According to one conjecture, if all
the individual conditions are closed, then so too is knowledge. I give a deductive argument for this conjecture. According
to a second conjecture, if one (or more) condition is not closed, then neither is knowledge. I give an inductive argument
for this conjecture. In sum, I defend the strategy by defending the claim that knowledge is closed if, and only if, all the
conditions on knowledge are closed. After making my case, I look at what this means for the debate over whether knowledge
is closed. 相似文献