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991.
Matthew Duperon 《Teaching Theology & Religion》2018,21(1):4-20
This article explores the disconnection between ethical theory and ethical practice in ethics courses at secular U.S. colleges and universities. In such contexts academic ethics focuses almost exclusively on “ethical reasoning” and leaves the business of practical moral formation of students in the realm of “student life.” I argue this disconnection is inevitable given the dominant understanding that moral formation must be guided by a consistent ethical theory, and must eventuate in certain prosocial behaviors, while norms of pluralism and free inquiry mandate that academic courses not attempt to dictate certain views or behaviors as normative. Drawing on the Confucian model of moral cultivation expressed by the early Chinese figure Mengzi, I argue for a different understanding of moral formation that focuses on open‐endedness, self‐direction, and the acquisition of skills in directing attention and will. This approach avoids the most serious challenges to practical moral formation in secular contexts, and I suggest some broadly applicable principles for implementing these ideas in ethics courses. 相似文献
992.
Alison Benders 《Theology & Science》2018,16(3):308-318
As moral human beings, we deplore our violence and try to rein it in through moral suasion and post-hoc restraint. Could genetic engineering help? Moral enhancement through genetic engineering might predispose us to performing good acts, good deeds. However, good acts alone, theologically speaking, do not count as either morality or holiness. Becoming a good and holy person-in-community is a process of freely chosen character development. While re-creating ourselves genetically to eliminate aggressive acts is not insignificant, such interventions constitute a starting point, not the endpoint, of living a meaningful life in relation to God. Bernard Lonergan’s notion of moral agency requires moral conversion and religious conversion, neither of which could be achieved through gene expression alone. Conversion requires free and intentional participation in moral character development. Finally, we note that salvation according to Christianity is not earned, regardless of a person’s good acts or good moral character. 相似文献
993.
随着网络使用的普及,网络欺负日益成为普遍的社会公共问题,尤其在青少年群体中易引发广泛的危害。研究聚焦于被欺负者和欺负者潜在转换的视角,考察有过线下被欺负经历的个体是否实施网络欺负的可能性更高,且是否是道德推脱在其中起中介作用,而此作用还会受到高自尊的增强。以中学生为对象,间隔六个月时间,在时间1测量了线下受欺负情况、道德推脱和自尊,在时间2测量了在网络上欺负他人的情况。结果发现,在控制了性别、年级、社会赞许性之后,线下受欺负程度可以显著正向预测网络欺负的程度,且道德推脱在其中起到正向的中介作用。此外,这一中介作用还受到自尊的调节,随着自尊的增强,在线下越受欺负的青少年就越会通过道德推脱合理化其攻击行为,从而在网上做出更多对于他人的欺负行为。 相似文献
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以大学生为被试,采用3(金钱刺激:无金钱刺激、金钱奖励、金钱惩罚)×2(决策者角色:决策者、旁观者)的被试间实验设计,利用过程分离范式分别计算被试道德决策中的功利主义倾向和道义论倾向,从而探讨金钱刺激和决策者角色对个体道德决策的影响。结果发现:(1)无论是决策者还是旁观者,金钱刺激都不会影响其道义论倾向;(2)决策者的道义论倾向大于旁观者;(3)只在有金钱奖励时决策者的功利主义倾向才大于旁观者。 相似文献
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The present research tested the notion that emotion expression and context perception are bidirectionally related. Specifically, in two studies focusing on moral violations (N?=?288) and positive moral deviations (N?=?245) respectively, we presented participants with short vignettes describing behaviours that were either (im)moral, (in)polite or unusual together with a picture of the emotional reaction of a person who supposedly had been a witness to the event. Participants rated both the emotional reactions observed and their own moral appraisal of the situation described. In both studies, we found that situational context influenced how emotional reactions to this context were rated and in turn, the emotional expression shown in reaction to a situation influenced the appraisal of the situation. That is, neither the moral events nor the emotion expressions were judged in an absolute fashion. Rather, the perception of one also depended on the other. 相似文献
999.
Preston J. Werner 《Canadian journal of philosophy》2018,48(3-4):616-637
AbstractNon-naturalist normative realists face an epistemological objection: They must explain how their preferred route of justification ensures a non-accidental connection between justified moral beliefs and the normative truths. One strategy for meeting this challenge begins by pointing out that we are semantically or conceptually competent in our use of the normative terms, and then argues that this competence guarantees the non-accidental truth of some of our first-order normative beliefs. In this paper, I argue against this strategy by illustrating that this competence based strategy undermines the non-naturalist’s ability to capture the robustly normative content of our moral beliefs. 相似文献
1000.
Nanoparticles on the fracture surfaces of Co- and Fe-based metallic glasses during quasi-static compression at room temperature have been observed using a high-resolution scanning electron microscope. In terms of the differential scanning calorimeter, those nanoparticles were identified to be a result of nanocrystallization induced by the rapid fracture. Finally, the nanocrystallization behavior was evaluated by taking into account the super-high crack propagation rate and high elastic energy, which contributed to the local temperature rise up to the onset of crystallization, T x. 相似文献