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181.
Sumner B. Twiss 《The Journal of religious ethics》2010,38(1):5-42
By posing a heuristically provocative question, this essay compares and explores in some detail the testimonies of three infamous perpetrators from the Nazi period—Albert Speer, Rudolph Hoess, and Adolf Eichmann—for what they reveal about their motives, ideological thinking, and strategies of denial and self-deception, as well as influences from their social, political, and cultural context. The conclusion drawn is that many of the external and internal factors at work in them are recognizable to us as features of our own moral experience and, further, that this recognition is particularly important for motivating self-scrutiny in our own lives for any hints of impending complicity with moral evil. 相似文献
182.
by Klaus Nürnberger 《Zygon》2010,45(1):127-148
The approach of experiential realism could indicate where science and faith deal with the same reality, where science questions faith assumptions, and where faith goes beyond the mandate and method of science. Although prescientific, Martin Luther's theology is the classical prototype of an experiential theology. We experience God's creative power in all of reality. We discern its regularities through observation and reason. So faith opens up all the space needed by science. However, experienced reality is highly ambiguous. It obscures God's intentions. God's intentions are revealed in the proclamation of the gospel: God is unconditionally for us and with us and not against us. This proclamation is a promise, appropriated in faith, and geared to a vision of what ought to become. It is based on the interpretation of a catastrophe—the cross of Christ—as God's pivotal redemptive act in human history. It goes beyond the mandate and method of science, yet it is capable of giving the latter a sense of purpose, criteria of acceptability, and authority to act in the interests of humanity and the earth. Theology challenges science to acknowledge the necessity of a transcendent frame of reference and moral accountability. Scientific insight challenges theology to reconceptualize its assumptions on God, creation, and eschatology to integrate best science. 相似文献
183.
Edgar A. Towne 《Zygon》2005,40(3):779-786
Abstract. In this article I review the efforts of eighteen scientists and theologians, recorded in this book, to describe the relation of God to the universe during a conference sponsored by the John Templeton Foundation at Windsor Castle in 2001. Theologians from several branches of Christian faith articulate their understanding of panentheism, revealing a considerable diversity. I deal with each author in relation to six issues: the way God acts, how God's intimate relation to the world is to be described, the relation of God to spacetime, whether God is dependent upon the world, what type of language is used, and the problem of dipolar panentheism. I identify significant differences between these authors, suggest where fruitful dialogue is possible, and distinguish between intelligibility and plausibility in comparing dipolar panentheism with other types. 相似文献
184.
TRANSCENDENTALISM OR EMPIRICISM? A DISCUSSION OF A PROBLEM RAISED IN E. O. WILSON'S BOOK CONSILIENCE
Rudolf Brun 《Zygon》2005,40(3):769-778
Abstract. E. O. Wilson writes that the “choice between transcendentalism and empiricism” is this century's “version of the struggle for men's soul” (1998, 240). The transcendentalist argues for theism—that there is a God, a creator of the world. The empiricist instead makes the point that the notion of God, including morality and ethics, are adaptive structures of human evolution. Before entering the debate of the transcendentalist/empiricist controversy I analyze how things exist and suggest that all that is exists as united diversity, as identity in difference. I argue that oneness by itself is intangible because wholes are concrete only through their tangible parts. I briefly discuss this understanding of existence in the realm of art to show that transcendence and immanence are not mutually exclusive but constitute each other. I conclude that existence, the hypostasis of unity in diversity, might be seen as a gift from absolute existence. In this view, the world might reveal itself as a gift that reflects the trinitarian existence of the Giver. 相似文献
185.
孙慕义 《医学与哲学(人文社会医学版)》2005,(15)
性是人类生命的道德伤口。性是生命的核、质与根。人类掩藏性的信息,给生命以最大的神学、美学和伦理学的空间;也同时用潜伏的原理忧挂生命发生的神秘和戏剧性;性爱和情爱的形式改变了忏悔的精神说教,与科学实践、生活实践相结合,面临如何延续生命又如何避免蒙受尊严丧失的屈辱。 相似文献
186.
187.
Christopher Tollefsen 《Ethical Theory and Moral Practice》2006,9(4):441-460
There are two perspectives available from which to understand an agent's intention in acting. The first is the perspective of the acting agent: what did she take to be her end, and the means necessary to achieve that end? The other is a third person perspective that is attentive to causal or conceptual relations: was some causal outcome of the agent's action sufficiently close, or so conceptually related, to what the agent did that it should be considered part of her intention? Recent goods based views in ethics are divided as to whether only the first person perspective, or a mix of both perspectives, are necessary to understand intention and action. But resolution of the issue is necessary if goods based views are to be able to deploy to principle of double effect; for that principle requires an account of how to distinguish what is genuinely a matter of intention in human action from what is not. I argue that the pure first person account is better than the mixed account. 相似文献
188.
Oliver Feeney 《Res Publica》2006,12(4):357-383
Rawls’ principle of fair equality of opportunity has been regularly discussed and criticized for being inadequate regarding
natural inequalities. In so far as this egalitarian goal is sound, the purpose of the paper is to see how the prospect of
radical genetic intervention might affect this particular inadequacy. I propose that, in a post-genetic setting, an appropriate
response would be to extend the same rules regulating societal inequalities to a regulation of comparable genetic inequalities.
I defend this stance against recent arguments from the authors of From Chance to Choice and from Colin Farrelly’s alternative of the genetic difference principle.
Thanks and appreciation to Dr. Pete Morris, Noreen McGuire and Ann Feeney for their support and encouragement. My thanks also
to the participants of the Ninth Manchester Graduate (Brave New World 2005) Conference in Political Theory, where a shorter
version of this paper was read. 相似文献
189.
190.
Many children diagnosed with an autism spectrum disorder lack functional independent communication. The current study used a combined multiple‐baseline and alternating‐treatments design to evaluate whether the presence or absence of a verbal prompt (asking a question) during teaching affected independent verbal manding. Two teaching procedures were used to teach specific responses (two per teaching condition) and evaluate if the acquired response, once trained, occurred independently (in the absence of stimuli or supplemental prompts). One student learned more rapidly under the mand training condition whereas the other learned at a similar rate under both conditions. The assessment methodology presented may be beneficial in future practice to determine if one teaching procedure is more effective than the other for a learner. 相似文献