全文获取类型
| 收费全文 | 631篇 |
| 免费 | 45篇 |
| 国内免费 | 3篇 |
专业分类
| 679篇 |
出版年
| 2025年 | 2篇 |
| 2024年 | 4篇 |
| 2023年 | 9篇 |
| 2022年 | 7篇 |
| 2021年 | 10篇 |
| 2020年 | 21篇 |
| 2019年 | 17篇 |
| 2018年 | 27篇 |
| 2017年 | 23篇 |
| 2016年 | 28篇 |
| 2015年 | 24篇 |
| 2014年 | 15篇 |
| 2013年 | 59篇 |
| 2012年 | 22篇 |
| 2011年 | 23篇 |
| 2010年 | 16篇 |
| 2009年 | 26篇 |
| 2008年 | 52篇 |
| 2007年 | 63篇 |
| 2006年 | 43篇 |
| 2005年 | 40篇 |
| 2004年 | 31篇 |
| 2003年 | 24篇 |
| 2002年 | 15篇 |
| 2001年 | 10篇 |
| 2000年 | 13篇 |
| 1999年 | 15篇 |
| 1998年 | 8篇 |
| 1997年 | 9篇 |
| 1996年 | 1篇 |
| 1995年 | 4篇 |
| 1994年 | 5篇 |
| 1993年 | 1篇 |
| 1992年 | 7篇 |
| 1991年 | 2篇 |
| 1990年 | 1篇 |
| 1989年 | 1篇 |
| 1987年 | 1篇 |
排序方式： 共有679条查询结果，搜索用时 0 毫秒
101.
Yonatan Brafman 《The Journal of religious ethics》2015,43(1):146-168
This essay explicates and assesses Yeshayahu Leibowitz's axiology, and its relation to the value he claims halakhic (Jewish legal) practice instantiates: service of God. It argues that, while Leibowitz often affirms a relativist “polytheism of values,” he sometimes implies that the religious value is the “most valuable value.” However, this is not due to its material content, because serving God is objectively best; rather it is because, consonant with his negative theology, it most fully instantiates the formal properties of a value. The essay concludes by assessing the tenability of Leibowitz's metaethics as well as the argument for positing this contentless value as an intention and reason for halakhic practice. 相似文献
102.
Emily Dumler‐Winckler 《The Journal of religious ethics》2015,43(2):342-367
Mary Wollstonecraft's account of virtue discourse and formation, which deploys ancient and medieval ethical resources for modern purposes, challenges a prevalent narrative in Christian ethics today. Several prominent Christian virtue ethicists have left the false impression that serious reflection on the virtues depends on pre‐modern traditions and the eschewal of modern resources. Troubled by skeptical quandaries and the difficulty of adjudicating conflicting claims about virtue, they are concerned with securing a pre‐modern court of appeals. Many feminists worry that these appeals unduly constrain because they naturalize what is contingent and fix what should be open to debate. Wollstonecraft does not share the skeptical concerns and so has no need for metaethical appeals. Adapting Edmund Burke's moral philosophy, her use of virtue discourse deploys his metaphor of “the wardrobe of the moral imagination” to more religious, radical, and democratic ends. This way of proceeding signals the possibility of a rapprochement between feminists of various stripes and those interested in deploying the discourse of the virtues for contemporary Christian ethics. 相似文献
103.
104.
Compared with the wealth of research accumulated on face‐to‐face social interactions, relatively little research has examined race talk within anonymous Web 2.0 mediums. We investigated online threaded comments on YouTube video clips of two race‐related incidents involving New Zealand television presenter Paul Henry. Through thematic content analysis, thematic analysis, and discourse analysis, it was found that characteristics unique to Web 2.0 were associated with the appearance of old‐fashioned racism and high‐levels of obscenity (together with modern racism/symbolic racism). The hyper‐low context of communication led to interpretive ambiguity; conversation sequences failed to follow Gricean maxims for cooperative communication, with most comments attracting no replies and the modal sequence being two turns. There was almost never resolution to a disagreement online: rather there was points‐scoring against opposing opinions and a tangential style of dialogue influenced by the asynchronous and anonymous nature of communication. The YouTube medium shaped but did not determine the message, as obscenity and racist content in the target video from the eliciting public figure influenced the subsequent degree of obscenity and hostility in the responses. A third corpus that examined responses to our own research on race talk presented on a news website (stuff.co.nz) underlined this point by engendering a dramatically different response to the same subject, retaining the tangential style of communication, but with little to no obscenity. A framework to understand race talk as a function of both medium and context effects is proposed. Copyright © 2014 John Wiley & Sons, Ltd. 相似文献
105.
TIM DE MEY 《Metaphilosophy》2006,37(2):222-239
Abstract: In part because “imagination” is a slippery notion, its exact role in the production of scientific knowledge remains unclear. There is, however, one often explicit and deliberate use of imagination by scientists that can be (and has been) studied intensively by epistemologists and historians of science: thought experiments. The main goal of this article is to document the varieties of thought experimentation, not so much in terms of the different sciences in which they occur but rather in terms of the different functions they fulfil. I argue that thought experimentation (and hence imagination) plays a role not only in theory choice but in singular causal analysis and scientific discovery as well. I pinpoint, moreover, some of the rules governing the use of thought experiments in theory choice and in singular causal analysis, that is, some of the criteria they should meet in order to fulfil those functions successfully. 相似文献
106.
Recently, considerable energy has been focused on extending the mandate of anti‐racism. Modern (or symbolic) racism and discursive psychology have argued that racism has taken on more covert forms. A longitudinal examination of newspaper coverage of two important race‐related newsprint stories in New Zealand (involving Winston Peters, Tuku Morgan and New Zealand First) identified discourses of ‘plausible deniability’ involved in warranting or defending statements about minorities against accusations of racism. We discuss implications of symbolic politics for minorities who are perceived to have violated societal norms, and show how nationalism is used as a framework for denying racist intent. Analyses of historical context show how ‘race’ forms only one lens from which to view issues of intergroup relations. While the press was sensitive to issues of racism, they demonstrated little awareness of concurrent issues of neo‐liberal economics, or market fundamentalism. Anti‐racism may be motivated not only by the ideals of egalitarianism, but also by underlying dynamics of economic power in a global economy. Copyright © 2006 John Wiley & Sons, Ltd. 相似文献
107.
LUCÍA KOROL 《The International journal of psycho-analysis》2005,86(4):975-991
The author presents some Latin American sociopolitical vicissitudes exemplifi ed by Argentina, where she lives and where she trained and practices as a psychoanalyst. The exposition is based on the impact that her experience with two patients, Ana and Juana, had on her, and is presented in the form of clinical vignettes. The author refl ects clinically and technically on the transference and countertransference and on the ways in which self–analysis enabled her to distinguish between the countertransference related to the patient and that related to the psychoanalyst. Finally, the author discusses the traumatic effects of ‘the human condition’, ‘social violence’ and ‘Evil’, referring specifi cally to the ‘repetitive trauma’ individuals experience under the globalization of terror and to the use of mechanisms of disavowal that result in serious splitting. The author confronts the reader with totalitarian terror as something that attacks and destroys the main constitutive characteristic of human beings, namely, their ability to think, remarking that H. Arendt is the one who speaks about ‘radical evil’ as ‘the banality of Evil’. The author addresses the question of whether by tempering aggression and organizing levels of symbolization ‘words’ might prevent the emergence of ‘pure jouissance’ and be more powerful and signifi cant than violence, overriding it. 相似文献
108.
Massimo Introvigne 《Religion》2014,44(2):303-319
Advocacy by scholars in the field of new religious movements emerged during the ‘cult wars,’ which in the U.S. had their peak between 1970 and 1990 and continued in Europe and Japan in subsequent decades. Advocacy focused on the question of whether the ‘cults’ used a persuasion technique known as brainwashing. The idea of brainwashing was born during the Cold War, and originally applied to Communist techniques of indoctrination, but was lately first extended to religion and subsequently used as a tool to distinguish between legitimate and non-legitimate religions, labeling the latter as ‘cults.’ Prominent psychologists and sociologists were involved in these battles, with most scholars of new religious movements appearing in court in order to criticize the brainwashing theories advocated by psychologist Margaret T. Singer and a handful of anti-cult academics. After the Fishman decision of 1990, which seriously hit the anti-cult camp, advocacy in this field did not disappear but became somewhat less partisan. 相似文献
109.
Faridullah Bezhan 《Islam & Christian-Muslim Relations》2014,25(2):193-210
The idea of pan-Islamism in Afghanistan emerged after the foundation of the Constitutional Party in the early 1900s. The party was an underground organization which had cells in an educational institution, the royal court and among the foreign group (Indians) employed in government departments. Pan-Islamism served to unite various political forces toward certain political and cultural goals. After the accession of Amanullah to the throne in 1919, pan-Islamism became a state policy. It served as the key to the government's foreign policy, especially towards the two imperial powers in the region, Britain and Russia. Amanullah used it as a means to fulfil his political expansionist ambitions. This article examines what pan-Islamism meant to the Constitutional Party and to King Amanullah, the reasons behind their approaches, and the political context that made pan-Islamism the most appealing ideological and political strategy for them. The article also explores the means the party and Amanullah used to propagate pan-Islamism. 相似文献
110.
Thought suppression research in the area of social phobia provides conflicting evidence regarding whether individuals demonstrate a general deficit or successful suppression. This paper reports the outcome of two studies using an online thought suppression paradigm measuring activation of target thoughts. Study 1 examined the effects of suppressing social threat stimuli with a healthy control group. Surprisingly, the results showed that participants demonstrated non-suppression of this stimuli class. Study 2 compared individuals with social phobia to a control group using the same stimuli as Study 1. Results revealed that following instructions to suppress social threat stimuli, individuals with social phobia demonstrated successful suppression, whilst the control group, as in Study 1, did not. The lack of suppression of social threat information by the control group may reflect functional impression-management of social threat stimuli. Whereas, successful suppression of these stimuli by individuals with social phobia, may contribute to diminished habituation to such information. 相似文献