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931.
随着经济的腾飞,儒家管理思想在文化、伦理道德层面上给予医院经营管理以深刻影响。在医院道德管理的建设中,中国传统儒家伦理起着重要的作用,“仁”是医院经营发展的中心,“义”是医院经营立足的根本,“礼”是医院经营成功的保证,“智”是医院经营腾飞的关键,“信”是医院经营兴旺的标志。 相似文献
932.
利用现代医学伦理的人本理念,将投诉中心作为防范医疗纠纷的载体,有效地解决就医者的投诉接待和处理,无疑是一种全新的理念和尝试。通过对投诉制度建设、投诉处理标准化流程、有效投诉信息的利用等方面的经验性论述,阐明了投诉中心的载体建设,为减少医疗纠纷、加强伦理道德建设、构建和谐的医患关系产生了积极的作用。 相似文献
933.
KATHLEEN WALLACE 《Metaphilosophy》2007,38(4):380-403
Abstract: Bernard Gert argues that legitimate moral disagreement calls for tolerance and moral humility; when there is more than one morally acceptable course of action, then intolerance and what Gert calls “moral arrogance” would be objectionable. This article identifies some possible difficulties in distinguishing moral arrogance from moral reform and then examines Gert's treatment of abortion as a contemporary example of moral disagreement that he characterizes as irresolvable. 相似文献
934.
Angela M. Smith 《The Journal of Ethics》2007,11(4):465-484
A number of philosophers have recently argued that we should interpret the debate over moral responsibility as a debate over
the conditions under which it would be “fair” to blame a person for her attitudes or conduct. What is distinctive about these
accounts is that they begin with the stance of the moral judge, rather than that of the agent who is judged, and make attributions
of responsibility dependent upon whether it would be fair or appropriate for a moral judge to react to the agent in various
(negative) ways. This is problematic, I argue, because our intuitions about whether and when it would be fair to react negatively
to another are sensitive to a host of considerations that appear to have little or nothing to do with an agent’s responsibility
or culpability for her attitudes or behavior. If this is correct, then theories which make attributions of responsibility
dependent upon the appropriateness of our reactions as moral judges will turn out to be fundamentally misguided.
I am grateful to Barbara Herman, T. M. Scanlon, and two anonymous reviewers for The Journal of Ethics for their helpful comments on earlier drafts of this paper. I am also grateful to Pamela Hieronymi and the members of her
Fall 2201 graduate seminar on moral responsibility at UCLA, and to the audience members at Simon Fraser University, for their
valuable feedback on earlier versions of this material. My biggest debt of gratitude goes to Jean Roberts, for stimulating
discussion and insightful commentary on multiple drafts of this paper. 相似文献
935.
Michael Weber 《The Journal of Ethics》2007,11(1):65-86
A number of neo-Kantians have suggested that an act may be morally worthy even if sympathy and similar emotions are present,
so long as they are not what in fact motivates right action–so long as duty, and duty alone, in fact motivates. Thus, the
ideal Kantian moral agent need not be a cold and unfeeling person, as some critics have suggested. Two objections to this
view need to be answered. First, some maintain that motives cannot be present without in fact motivating. Such non-motivating
reasons, it is claimed, are incoherent. Second, if such motives are not in fact motivating, then nonetheless the moral agent's
performance of right action will be objectionably cold and unfeeling. While the first objection is not compelling, since the
alternative according to which all motives in fact motivate but differ in strength suffers from the very same problems attributed
to the neo-Kantian view, the second has force, and any account of moral worth must make room for motives such as sympathy
actually motivating right action. 相似文献
936.
With Hope and Imagination: Imaginative Moral Decision-Making in Neonatal Intensive Care Units 总被引:1,自引:0,他引:1
Although the role of imagination in moral reasoning is often neglected, recent literature, mostly of pragmatist signature,
points to imagination as one of its central elements. In this article we develop some of their arguments by looking at the
moral role of imagination in practice, in particular the practice of neonatal intensive care. Drawing on empirical research,
we analyze a decision-making process in various stages: delivery, staff meeting, and reflection afterwards. We show how imagination
aids medical practitioners demarcating moral categories, tuning their actions, and exploring long-range consequences of decisions.
We argue that imagination helps to bring about at least four kinds of integration in the moral decision-making process: personal
integration by creating a moral self-image in moments of reflection; social integration by aiding the conciliation of the
diverging perspectives of the people involved; temporal integration by facilitating the parties to transcend the present moment
and connect past, present, and future; and epistemological integration by helping to combine the various forms of knowledge
and experience needed to make moral decisions. Furthermore, we argue that the role of imagination in these moral decision-processes
is limited in several significant ways. Rather than being a solution itself, it is merely an aid and cannot replace the decision
itself. Finally, there are also limits to the practical relevance of this theoretical reflection. In the end, it is up to
care professionals as reflective practitioners to re-imagine the practice of intensive care and make the right decisions with
hope and imagination.
相似文献
Mark CoeckelberghEmail: |
937.
道德敏感性是对情境的道德含意的领悟和解释能力,是道德行为产生过程中逻辑上的初始心理成分。道德敏感性与个体对情境的自动化加工及其伴随着的直觉情绪有着密切的关系。情境的背景与特征,个体的角色卷入、道德图式以及人格特点等因素都可能影响个体的道德敏感性。道德敏感性研究已在儿童早期发展、职业伦理以及测验方法等领域取得一定成果,但其理论构建仍需进一步完善、深化,与教育干预密切相关的发展研究有待加强,研究方法也需拓展和改进 相似文献
938.
939.
顿悟:是进程监控还是表征转换 总被引:1,自引:0,他引:1
当前解释顿悟问题解决机制的理论主要有表征转换理论和进程监控理论。进程监控理论主要解释了顿悟问题为什么困难,但事实上它并没有说明顿悟问题为什么会解决,只回答了在什么情况下被试才会寻求其他的方法,而且它把顿悟问题解决的一般过程看成是同常规问题解决方法相同的过程。而表征转换理论主要解释了顿悟是如何获得的——顿悟的获得是由于问题解决者对问题的表征实现了正确的转变,但它并没有解释表征什么时候、怎么样才能转变?顿悟问题的解决经历了三个认知加工阶段,顿悟问题的解决需要在消除定势情况下激活正确的启发信息(线索),并验证了顿悟问题的原型激活和关键启发信息理论假说。 相似文献
940.
Lai Chen 《Frontiers of Philosophy in China》2007,2(3):363-378
Feng Youlan’s Xin Shixun 新世训 (New Treatise on the Way of Life) written in the late 1930s differed from traditional moral teachings because it focused
on nonmoral life lessons and how to “virtuously” pursue success. It advanced an interpretation of traditional virtues as life
lessons for young people, so that these virtues could transform an individual life in modern society. Thereby the morals of
ancient sages could transfer to the modern, individual, and morality. The problem is just how the ideals of traditional Chinese
culture have adjusted themselves to modern society. Following the phrase “after-virtue”, this effort can be called a pursuit
of “after-sage”.
Translated by Yan Xin from Zhexue Yanjiu 哲学研究 (Philosophical Researches), 2006, (2): 36–44 相似文献