全文获取类型
收费全文 | 1427篇 |
免费 | 156篇 |
国内免费 | 125篇 |
专业分类
1708篇 |
出版年
2024年 | 3篇 |
2023年 | 44篇 |
2022年 | 36篇 |
2021年 | 34篇 |
2020年 | 79篇 |
2019年 | 103篇 |
2018年 | 98篇 |
2017年 | 96篇 |
2016年 | 92篇 |
2015年 | 59篇 |
2014年 | 76篇 |
2013年 | 198篇 |
2012年 | 44篇 |
2011年 | 42篇 |
2010年 | 30篇 |
2009年 | 40篇 |
2008年 | 51篇 |
2007年 | 75篇 |
2006年 | 85篇 |
2005年 | 76篇 |
2004年 | 68篇 |
2003年 | 68篇 |
2002年 | 42篇 |
2001年 | 22篇 |
2000年 | 28篇 |
1999年 | 33篇 |
1998年 | 20篇 |
1997年 | 12篇 |
1996年 | 10篇 |
1995年 | 14篇 |
1994年 | 2篇 |
1993年 | 8篇 |
1992年 | 3篇 |
1991年 | 2篇 |
1990年 | 4篇 |
1989年 | 1篇 |
1988年 | 8篇 |
1987年 | 1篇 |
1980年 | 1篇 |
排序方式: 共有1708条查询结果,搜索用时 0 毫秒
251.
Nathan Crick 《Zygon》2019,54(3):648-664
In an epoch marked by the threat of global warming, the conflicts between science and religion are no longer simply matters that concern only intellectual elites and armchair philosophers; they are in many ways matters that will determine the degree to which we can meet the challenges of our times. John H. Evans's Morals Not Knowledge represents an important provocation for those committed not only to using scientific method as a resource for making moral judgments but also to creating political alliances with religious constituencies. In this important work, Evans argues that most conflicts between science and religion do not concern a clash between two contradictory ways of knowing, but rather a clash over our moral responsibilities and ultimate values. In my response to his work, I suggest that integrating both John Dewey's pragmatic understanding of the moral situation and Kenneth Burke's rhetorical interpretation of motives helps bolster Evans's cause and provides support for a political movement that aims to bridge the divide between science and religion in the epoch of the Anthropocene. 相似文献
252.
Frederick Choo 《亚洲哲学》2019,29(2):106-115
Can it ever be morally justifiable to tell others to do what we ourselves believe is morally wrong to do? The common sense answer is no. It seems that we should never tell others to do something if we think it is morally wrong to do that act. My first goal is to argue that in Analects 17.21, Confucius tells his disciple not to observe a ritual even though Confucius himself believes that it is morally wrong that one does not observe the ritual. My second goal is to argue against the common sense answer and explain how Confucius can be justified in telling his disciple to do what Confucius thought was wrong. The first justification has to do with telling someone to do what is second best when the person cannot do what is morally best. The second justification has to do with the role of a moral advisor. 相似文献
253.
254.
We applied the moral dissonance reduction framework, used to explain the maintenance of a positive self-concept in dishonest behavior, to understand self-justification of prejudice. Participants identified ambiguously negative intergroup behaviors, then evaluated those behaviors when performed by others and themselves. As predicted by moral dissonance reduction, participants were less critical of their own behavior when considering others’ behaviors before their own. In a third study directly comparing prejudiced and dishonest behavior, participants’ responses showed the greatest self-justification in the initial question about their behavior regardless of the content of the question, whereas subsequent questions showed more stability, consistent with the idea that participants adjusted their initial self-reports to avoid damage to their self-concepts. 相似文献
255.
Paul A. Dennis Nora M. Dennis Elizabeth E. Van Voorhees Patrick S. Calhoun Michelle F. Dennis Jean C. Beckham 《Anxiety, stress, and coping》2017,30(2):188-201
Background and Objectives: Involvement in wartime combat often conveys a number of deleterious outcomes, including posttraumatic stress disorder (PTSD), depression, hostility, aggression, and suicidal ideation. Less studied is the effect of engagement in wartime atrocities, including witnessing and perpetrating abusive violence.Design and Methods: This study employed path analysis to examine the direct effects of involvement in wartime atrocities on hostility, aggression, depression, and suicidal ideation independent of combat exposure, as well as the indirect effects via guilt and PTSD symptom severity among 603 help-seeking male Vietnam War veterans.Results: Involvement in wartime atrocities was predictive of increased guilt, PTSD severity, hostility, aggression, depressive symptoms, and suicidal ideation after controlling for overall combat exposure. Combat-related guilt played a minor role in mediating the effect of atrocity involvement on depression and suicidal ideation. PTSD severity had a larger mediational effect. However, it still accounted for less than half of the total effect of involvement in wartime atrocities on hostility, aggression, and suicidal ideation.Conclusions: These findings highlight the heightened risk conveyed by involvement in wartime atrocities and suggest that the psychological sequelae experienced following atrocity involvement may extend well beyond guilt and PTSD. 相似文献
256.
Sturla Sagberg 《International Journal of Children's Spirituality》2017,22(1):24-35
AbstractThe right to spiritual development has had little attention in public educational policy. This is more challenging, considering the fact of increasing religious diversity and the focus on spirituality and religion in that context, as well as the way the spiritual is mentioned in documents on children’s rights. This article traces the development from the first documents on the rights of the child and responses to these documents. It is argued that educational policy and practice should pay more attention to the way children’s spirituality is included in the documents. This is an issue of general education as well as of moral philosophy. The article concludes with a claim: spiritual development is a matter of survival and flourishing as human beings, and considering this in the framework of children’s rights could mean exploring spiritual sources in one’s own faith as well as in other faiths. 相似文献
257.
Hrishikesh Joshi 《Philosophical explorations》2017,20(1):70-87
This paper explores some key commitments of the idea that it can be rational to do what you believe you ought not to do. I suggest that there is a prima facie tension between this idea and certain plausible coherence constraints on rational agency. I propose a way to resolve this tension. While akratic agents are always irrational, they are not always practically irrational, as many authors assume. Rather, “inverse” akratics like Huck Finn fail in a distinctively theoretical way. What explains why akratic agents are always either theoretically or practically irrational? I suggest that this is true because an agent’s total evidence determines both the beliefs and the intentions it is rational for her to have. Moreover, an agent’s evidence does so in a way such that it is never rational for the agent to at once believe that she ought to Φ and lack the intention to Φ. 相似文献
258.
Christian Early 《Theology & Science》2017,15(4):438-447
This paper evaluates Nancey Murphy’s contribution to philosophy of religion paying special attention to epistemology and ethics. I argue that Murphy’s intellectual moves are motivated by a reflective and constructive engagement—around particular loci such as human knowledge, divine action, and the moral nature of the universe—with reductive materialism as a rival tradition of inquiry. At paper’s end, I suggest an amendment in Murphy’s contribution to ethics. 相似文献
259.
Paul Gaffney 《Sport, Ethics and Philosophy》2017,11(1):3-11
The domain of sport provides opportunity for development and growth, which is often incremental but can be marked by significant breakthroughs. Using Aristotle’s virtue ethic as a model, this paper explores the challenge of overcoming new obstacles, sometimes reversing bad habits, in the athletic domain. Breakthrough victories in sport are achievements that both reward persistent effort and open new horizons in the pursuit of excellence. They are significant because they seem to hold out a promise for future performance, now that some barrier has been passed. Breakthrough victories are often among the most important and rewarding moments in an athletic career. 相似文献
260.
Stewart W. Herman 《Dialog》2017,56(4):428-440
Martin Luther's social writings (volumes 44–47 in the American edition) provide a robust account of human agency that might help Lutheran social ethics address contemporary crises of confidence. When Luther addresses concrete moral issues, he enriches his two‐kingdoms frame with a focus on particular social roles such as ruler, merchant, soldier, parent, etc. This (often tacit) “three‐estates” approach creates room for a distinctly Lutheran contribution to contemporary virtue theory by focusing on the functions served by particular social roles more than on individual self‐chosen pathways of moral improvement. It also supports a prophetic affirmation of vocation against the contemporary breakdown of expectations and confidence in social roles. 相似文献