全文获取类型
| 收费全文 | 1631篇 |
| 免费 | 134篇 |
| 国内免费 | 53篇 |
专业分类
| 1818篇 |
出版年
| 2025年 | 10篇 |
| 2024年 | 36篇 |
| 2023年 | 49篇 |
| 2022年 | 36篇 |
| 2021年 | 42篇 |
| 2020年 | 88篇 |
| 2019年 | 115篇 |
| 2018年 | 97篇 |
| 2017年 | 102篇 |
| 2016年 | 97篇 |
| 2015年 | 57篇 |
| 2014年 | 74篇 |
| 2013年 | 196篇 |
| 2012年 | 45篇 |
| 2011年 | 34篇 |
| 2010年 | 38篇 |
| 2009年 | 38篇 |
| 2008年 | 57篇 |
| 2007年 | 79篇 |
| 2006年 | 93篇 |
| 2005年 | 76篇 |
| 2004年 | 69篇 |
| 2003年 | 69篇 |
| 2002年 | 46篇 |
| 2001年 | 21篇 |
| 2000年 | 31篇 |
| 1999年 | 32篇 |
| 1998年 | 19篇 |
| 1997年 | 14篇 |
| 1996年 | 11篇 |
| 1995年 | 13篇 |
| 1994年 | 2篇 |
| 1993年 | 10篇 |
| 1992年 | 4篇 |
| 1991年 | 1篇 |
| 1990年 | 4篇 |
| 1989年 | 1篇 |
| 1988年 | 10篇 |
| 1987年 | 1篇 |
| 1980年 | 1篇 |
排序方式： 共有1818条查询结果，搜索用时 0 毫秒
231.
Ghulam Ali Arain 《Ethics & behavior》2013,23(8):613-627
This study investigated the impact of supervisors’ servant leadership (i.e., leadership that starts with a leader who wants to serve) on supervisees’ moral identity and subsequent in-role performance. Data from 226 supervisor–supervisee dyads were collected from several domestic and multinational companies operating in the Kingdom of Saudi Arabia. Confirmatory factor analysis was conducted to confirm the factorial validity of the measures that were employed in this study. The hypothesized moderated mediation model was tested using hierarchical multiple regression analysis. Based on social learning theory, the results showed that supervisees’ moral identity served as the psychological mediating mechanism through which supervisors’ servant leadership led to supervisees’ increased in-role performance. Furthermore, the results also supported supervisees’ avoidance orientation as the dispositional boundary condition of this mediating effect. This study contributes to both the servant leadership and moral identity literatures by addressing questions with useful theoretical and managerial implications. 相似文献
232.
Lauren N. Harkrider Michael A. Tamborski Xiaoqian Wang Ryan P. Brown Michael D. Mumford Shane Connelly 《Ethics & behavior》2013,23(2):133-147
Individuals engage in moral cleansing, a compensatory process to reaffirm one's moral identity, when one's moral self-concept is threatened. However, too much moral cleansing can license individuals to engage in future unethical acts. This study examined the effects of incentives and consequences of one's actions on cheating behavior and moral cleansing. Results found that incentives and consequences interacted such that unethical thoughts were especially threatening, resulting in more moral cleansing, when large incentives to cheat were present and cheating explicitly harmed others. Implications are discussed in terms of ethics training, using incentives as motivators, and the depersonalized norms of science. 相似文献
233.
Bullying has damaging short-term and long-term consequences. Research suggests that perpetrators have low empathy and high moral disengagement, but relations between these variables are unclear and are rarely integrated in a single study. Thus, the objective of this study was to discover if empathy and moral disengagement mechanisms were related to bullying perpetration. This study was conducted with 904 Polish adolescents enrolled in 6 rural and urban upper secondary schools. High affective empathy predicted lower bullying perpetration. Moral-disengagement mechanisms such as moral justification, euphemistic language, advanced comparison, and distorting consequences were uniquely related to increased bullying perpetration. Low affective empathy was also uniquely related to increased perpetration. These findings have important implication for school policy and practice. 相似文献
234.
Governments and societies often have condemned music as being “indecent” and encouraging people to act unethically. Despite these accusations, research did not previously address the link between music and unethical acts. Here we argue that music may signal what is appropriate or inappropriate, hence moral behavior. We focus on the distinction between tonal and atonal music to examine the relation of music with unethical behavior. Results from an experimental study showed that harmonic or tonal music encouraged unethical behavior in adolescents and this was mediated by negative affect. Our findings suggest that music plays an integral role in driving (im)moral behavior. 相似文献
235.
Yi-Ming Yu 《Ethics & behavior》2013,23(5):341-359
In this study, I examined what channels of socialization influence the moral behavior of cadets. We conducted a regression analysis of the effects of parents' attitudes to moral education, the standard and potential curriculum of schools, peer groups, and communication media on individual ethics and discipline using 399 sample participants. The participants were recruited through a questionnaire survey on cadets from academy of military, naval, and air force, and four-year based students from R.O.C. National Defense University. The analysis results showed that the cultivation of morality among cadets was directly influenced by the school's potential curriculum (i.e., intern cadres and officers in company) and their parents' attitudes to moral education during early childhood. The results also indicated that the influence of teaching by example was more significant than that of teaching by precept. 相似文献
237.
HOWARD MCGARY 《Metaphilosophy》2010,41(4):546-562
Abstract: This article provides an account of the meaning of reparations and presents a brief explanation as to why African Americans believe they are entitled to reparations from the United States government. It then goes on to explain why reparations are necessary to address the distrust that is thought to exist between many African Americans and their government. Finally, it rejects the belief that reparations require reconciliation. 相似文献
238.
KAREN KOVACH 《Metaphilosophy》2010,41(4):618-638
Abstract: Many individuals experience feelings of collective guilt or shame for the blameworthy historical acts of the nations or ethnic groups to which they belong. I reject the idea that collective moral sentiment rests on inherited moral responsibility. I suggest that the possibilities for individual action inherent in membership in ethnic identity groups can be a source of special moral duties. I argue that collective guilt and shame are moral emotions that individuals experience in response to complex assessments of their groups' histories and of their own practical responses to those histories. The approach I take to analyzing the concept of an ethnic identity group makes use of tools developed by Max Weber. Weber's conceptual work on social groups and related phenomena has been strongly criticized in a widely discussed book by Margaret Gilbert. I show that Gilbert's arguments fail to discredit Weberian analyses of social groups and their properties. 相似文献
239.
Oliver O'Donovan 《The Journal of religious ethics》2009,37(2):193-207
The historical problem about the origins of the language of rights derives its importance from the conceptual problem: of “two fundamentally different ways of thinking about justice,” which is basic? Is justice unitary or plural? This in turn opens up a problem about the moral status of human nature. A narrative of the origins of “rights” is an account of how and when a plural concept of justice comes to the fore, and will be based on the occurrence of definite speech‐forms—the occurrence of the plural noun in the sense of “legal properties.” The history of this development is currently held to begin with the twelfth‐century canonists. Later significant thresholds may be found in the fourteenth, sixteenth, and eighteenth centuries. Wolterstorff's attempt to find the implicit recognition of rights in the Scriptures depends very heavily on what he takes to be implied rather than on what is stated, and at best can establish a pre‐history of rights‐language. 相似文献
240.
Nigel Biggar 《The Journal of religious ethics》2009,37(1):159-178
The London suicide bombings of July 7, 2005 were partly the revolt of moral earnestness against a liberal society that, enchanted by the fantasy of rationalist anthropology, surrenders its passionate members to a degrading consumerism. The “humane” liberalism variously espoused by Jürgen Habermas, John Rawls, and Jeffrey Stout offers a dignifying alternative; but it is fragile, and each of its proponents looks for allies among certain kinds of religious believer. Stanley Hauerwas, however, counsels Christians against cooperation. On the one hand, he is right to resist, insofar as liberalism illiberally excludes theology from public discourse. On the other hand, not all humane liberalism does this: Stout's, for example, is genuinely polyglot, requiring not a common secularist language but a common ethic of communicating. Such a liberal ethic and its attendant anthropology merit the support of Christians: there may be more to be said about the Kingdom of God than respect, tolerance, and fairness, but there will not be less. The Christian has good theological reasons to expect some concord with other inhabitants of secular space. Ethical distinctiveness is no measure of theological integrity; and neither theology (pace Barth) nor biblical narrative (pace Richard Hays) should be expected to do all of the ethical running. If Christians are to be thorough in their moral theology and intelligible in their public statements, then they must borrow non‐theological material, formulate abstract concepts, and engage in casuistical analysis. Nevertheless, if an anxious insistence on distinctiveness is a mistake, concern for theological integrity is not. When the moral theologian borrows ethical material from elsewhere, he should integrate it into a theological vision structured by the Christian salvation‐historical narrative, which will sometimes modify the meaning of what is incorporated. So in affirming humane, polyglot liberalism, the moral theologian will at the same time make salutary qualifications. One of these is the assertion of the need of liberal institutions to own and promote their moral and anthropological commitments. In such a confessionally liberal society, universities in general, and the Arts and Humanities in particular, would recover their vocation to form citizens in communicative virtues and to offer them a dignifying, morally serious vision of human being that could save future generations from a degrading consumerism on the one hand and violent over‐reaction on the other. 相似文献