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901.
    
Apology is arguably the central act of the reparative work required after wrongdoing. The analysis by Claudia Card (1940–2015) of complicity in collectively perpetrated evils moves one to ask whether apology ought to be requested of persons culpably complicit in institutional evils. To better appreciate the benefits of and barriers to apologies offered by culpably complicit wrongdoers, this article examines doctors’ complicity in a practice that meets Card's definition of an evil, namely, the non‐medically necessary, nonconsensual “normalizing” interventions performed on babies born with intersex anatomies. It argues that in this instance the complicity of doctors is culpable on Card's terms, and that their culpable complicity grounds rightful demands for them to apologize.  相似文献   
902.
Abstract

Utilitarians must think collectively about the future because many contemporary moral issues require collective responses to avoid possible future harms. But current rule utilitarianism does not accommodate the distant future. Drawing on my recent books Future People and Ethics for a Broken World, I defend a new utilitarianism whose central ethical question is: What moral code should we teach the next generation? This new theory honours utilitarianism’s past and provides the flexibility to adapt to the full range of credible futures – from futures broken by climate change to the digital, virtual and predictable futures produced by various possible technologies.  相似文献   
903.
This essay examines whether an invocation of an epistemological privilege on the part of supposed moral experts prevents potential students from being able to evaluate among potential candidates for the role of plausible moral teacher. Throughout, it works to demonstrate that it is possible for even the untutored student to distinguish between a fanatic and a moral expert. In particular, this essay focuses on the version of virtue ethics espoused by the early Chinese philosopher Xunzi. It argues that by reflecting on the attributes of fanatics, as well as on Xunzi's ideas and arguments about students and teachers, it is possible to arrive at a general set of principles that provide beginners with the tools necessary to distinguish dangerous fanatics from plausible moral teachers, even given the fact that both claim for themselves an epistemological privilege.  相似文献   
904.
905.
    
This paper addresses the issue of ecological sustainability and the dilemma between instrumental rationality and protection of the environment through a discussion of food production. In Confucianism, all human activities, including consumption of food, are seen as inseparable from problems of value. While Confucianism stresses the importance of healthy food, it rejects viewing nature as only having instrumental value. The Confucian view of sustainability can be seen from three parts: (1) Humans should follow the murmuring of their 'heart/mind' and seek to restrict the use of natural resources as much as possible to ‘let every being manifest its mandate to the full’; (2) Harmony with nature is a premise for sustaining humanity; and (3) Finally, taking care of the fundamental needs of the people is a premise for ecological sustainability.  相似文献   
906.
907.
    
Literature addressing organizational ethical behavior has focused intensely on cognitive moral development, and more recently the automatic and natural moral inclinations (i.e., moral intuitions). Research addressing the incapacity for moral reasoning, such as psychopathy, is rarely addressed in organizational behavior (Smith & Lilienfeld, 2013; Stevens, Deuling, & Armenakis, 2011). Our first aim is to develop a construct definition for functional psychopathy that is appropriate for organizational science and theoretically consistent with the extensive previous clinical and criminal research in this field. Second, we apply two versions of a scale not previously used in business research relative to moral judgments. This scale is a self-reported measure of functional psychopathy and is useful for its relationships with ethically relevant business decisions. Further, we examine which factors emerge as having the highest relationship with ethical decision making. Third, we seek to advance the usefulness of this construct by more precisely placing psychopathy within its nomological network. With these goals in mind, a combined sample of business school seniors (N = 418) participated in three studies. Findings indicate a significant influence of psychopathy over a range of ethically relevant business decisions, as well as negative correlations with factors of the Moral Approbation (Ryan & Riordan, 2000) and the Moral Awareness (Reynolds, 2006a) scales. We conclude with directions for future research and considerations for practice.  相似文献   
908.
    
Debates about moral judgments have raised questions about the roles of reasoning, culture, and conflict. In response, the cognitive prototype model explains that over time, through training, and as a result of cognitive development, people construct notions of blameworthy and praiseworthy behavior by abstracting out salient properties that lead to an ideal representation of each. These properties are the primary features of moral prototypes and include social context interpretation, intentionality, consent, and outcomes. According to this model, when the properties are uniform and coherent, they depict a promoral or immoral prototype, relative to the orientations of the properties. A promoral prototype is represented by an action that is supported by the culture, intentionally benevolent or other-regarding, consensual, and resulting in positive outcomes. An immoral prototype is an action that is condemned by the culture, intentionally malevolent or self-serving, lacking consent, and resulting in negative outcomes. It is hypothesized that moral prototypes will result in a high level of agreement and require effortless processing. Alternatively, when properties conflict or the situation deviates from the prototype, a nonprototype will result. It is hypothesized that nonprototypical situations will act as a source of moral disagreement and may require more effortful processing.  相似文献   
909.
    
This study investigates the role of “moral” emotional traits—guilt proneness, shame proneness, empathic concern, and perspective taking—as predictors of workplace bullying perpetration. We also test and find support for a model derived from moral emotions literature and the sociometer theory of self-esteem in which the tendency to take reparative action following interpersonal transgressions mediates the buffering effect of guilt proneness on bullying. Data were obtained from working MBA students and advanced undergraduates during 2 survey sessions, 4 to 6 weeks apart. Findings indicate that moral emotional traits may be useful to consider in personnel selection as a means to reduce workplace bullying.  相似文献   
910.
    
This paper explores the concept of reflection and its changing role in the journey of the student teacher. It presents part of the findings of a year-long investigation into the reflective practice of student teachers during their training year. Specifically, it investigates the reflections of the student teachers’ lessons during the PGCE (Post/Professional Graduate Certificate of Education) year at a higher education institution (HEI) in England. The strengths and weaknesses of the student teachers’ lessons are analysed and how these reflections change as they reach Newly Qualified Teachers (NQT) status.  相似文献   
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