全文获取类型
收费全文 | 500篇 |
免费 | 63篇 |
国内免费 | 17篇 |
专业分类
580篇 |
出版年
2024年 | 2篇 |
2023年 | 8篇 |
2022年 | 5篇 |
2021年 | 9篇 |
2020年 | 12篇 |
2019年 | 21篇 |
2018年 | 24篇 |
2017年 | 31篇 |
2016年 | 23篇 |
2015年 | 16篇 |
2014年 | 14篇 |
2013年 | 57篇 |
2012年 | 13篇 |
2011年 | 7篇 |
2010年 | 13篇 |
2009年 | 23篇 |
2008年 | 27篇 |
2007年 | 33篇 |
2006年 | 24篇 |
2005年 | 22篇 |
2004年 | 20篇 |
2003年 | 24篇 |
2002年 | 28篇 |
2001年 | 18篇 |
2000年 | 24篇 |
1999年 | 5篇 |
1998年 | 12篇 |
1997年 | 6篇 |
1996年 | 6篇 |
1995年 | 5篇 |
1994年 | 8篇 |
1993年 | 4篇 |
1992年 | 5篇 |
1991年 | 5篇 |
1989年 | 4篇 |
1988年 | 8篇 |
1987年 | 3篇 |
1986年 | 2篇 |
1981年 | 1篇 |
1980年 | 1篇 |
1979年 | 1篇 |
1978年 | 2篇 |
1977年 | 1篇 |
1976年 | 2篇 |
1975年 | 1篇 |
排序方式: 共有580条查询结果,搜索用时 8 毫秒
91.
Philip Clayton 《Zygon》2008,43(1):27-41
This article takes on a perhaps impossible task: not only to reconstruct the core argument of Arthur Peacocke's program in science and religion but also to evaluate it in two major areas where it would seem to be vulnerable, namely, more recent developments in systems biology and the philosophy of mind. If his theory of hierarchies is to be successful, it must stand up to developments in these two areas and then be able to apply the results in a productive way to Christian theological reflection. Peacocke recognized that one's model of the mind‐body relation is crucial for one's position on the God‐world relation and divine action. Of the three models that he constructed, it turns out that only the third can serve as a viable model for theology if it is to be more than purely deistic or metaphorical. 相似文献
92.
Calvin O. Schrag 《International Journal for Philosophy of Religion》2006,60(1-3):149-156
In seeking to answer the question “How does that which is other become evil?” the author provides a discussion of four entwined aspects of the issue at stake; (1) difficulty in achieving clarity on the grammar of evil; (2) genocide as a striking illustration of otherness becoming evil; (3) the challenge of postnationalism as a resource for dealing with otherness in the socio-political arena; and (4) the ethico-religious dimension as it relates to the wider problem of evil. 相似文献
93.
94.
Nicola Hoggard Creegan 《Zygon》2007,42(2):499-518
Recent controversies surrounding the discernment of design in the natural world are an indication of a pervasive disquiet among believers. Can God as creator/sustainer of creation be reconcilable with the belief that God's work is indiscernible behind secondary evolutionary causes? Christian piety requires that the order experienced in the natural world be evidence of God's love and existence. Theistic evolutionary models rarely examine this matter, assuming that God is indiscernible in the processes and order of the world because only secondary causes can be examined. This leaves antievolutionary perspectives to interpret and address the problem of seeing God in the world. I examine these issues in order to gain more credibility for the religious longing to discern God in nature while at the same time affirming the indubitable truth of an evolutionary history. I argue that God's trinitarian nature, hiddenness, and incarnation give us reason to believe that God's presence in the natural world will be discernible, but only within the natural processes, and thereby only in an obscured fashion. I also argue that newer understandings of evolutionary mechanisms are more consistent with theological appropriation than are strictly Darwinian ones. 相似文献
95.
by Rodney D. Holder 《Zygon》2009,44(1):115-132
The German theologian and martyr Dietrich Bonhoeffer is not widely known for engaging with scientific thought, having been heavily influenced by Karl Barth's celebrated stance against natural theology. However, during the period of his maturing theology in prison Bonhoeffer read a significant scientific work, Carl Friedrich von Weizsäcker's The World View of Physics. From this he gained two major insights for his theological outlook. First, he realized that the notion of a "God of the gaps" is futile, not just in science but in other areas of human inquiry. Second, he felt that an infinite universe, as considered by science, would be self-subsistent and could exist as if there were no God. Bonhoeffer replaced Barth's radical critique of religion with the even more extreme view that it is a mere passing phase in history that grown-up humanity can dispense with. At the same time Bonhoeffer began an important critique of Barth's reaction, namely, the latter's retreat to a "positivism of revelation." While Bonhoeffer did not go quite as far as one might like, his approach opened up hopeful avenues for an answer to "the liberal question" and even a revived place for some kind of natural theology. 相似文献
96.
Mark Wynn 《新多明我会修道士》2009,90(1030):639-651
Raimond Gaita's moral philosophy is distinguished by, among other things, its attention to the role of embodied, enacted witness in disclosing certain moral values, and its understanding of the emotions as forms of thought. In this paper, I consider how Gaita's insights on these matters may be applied to certain questions in the philosophy of religion, paying particular attention to the nature of religious experience and 'the problem of evil'. I suggest that Gaita's discussion of how we come to recognise moral values or 'meanings' can be extended to the question of how we might recognise religious meanings. On this view, religious experience may take the form of an appreciation of the meaning borne by a material context (rather than, for example, some supra-sensory encounter with a supernatural agent), and our sense of the goodness or otherwise of the world may be answerable to the authoritative example of particular lives. 相似文献
97.
Robert Mark Simpson 《International Journal for Philosophy of Religion》2009,65(3):153-169
Proponents of the view which I call ‘moral antitheodicy’ call for the theistic discourse of theodicy to be abandoned, because,
they claim, all theodicies involve some form of moral impropriety. Three arguments in support of this view are examined: the
argument from insensitivity, the argument from detachment, and the argument from harmful consequences. After discussing the
merits of each argument individually, I attempt to show that they all must presuppose what they are intended to establish,
namely, that the set of premises advanced in any given theodicy will be untenable. I conclude by discussing what uses there
might be for the moral critique of theodicy, if it cannot be used to ground a global rejection of theodical practice. 相似文献
98.
Stephen Maitzen 《International Journal for Philosophy of Religion》2009,65(2):93-103
Skeptical theism claims that the probability of a perfect God’s existence isn’t at all reduced by our failure to see how such
a God could allow the horrific suffering that occurs in our world. Given our finite grasp of the realm of value, skeptical
theists argue, it shouldn’t surprise us that we fail to see the reasons that justify God in allowing such suffering, and thus
our failure to see those reasons is no evidence against God’s existence or perfection. Critics object that skeptical theism
implies a degree of moral skepticism that even skeptical theists will find objectionable and that it undermines moral obligations
that even skeptical theists will want to preserve. I discuss a version of the first objection and defend a version of the
second. 相似文献
99.
Two themes run through Kierkegaard’s authorship. The first defines existential requirements for “becoming human”—reflective
honesty and earnest humor. The second demarcates the religious phenomena of sobriety when human becoming suffers insurmountable
collisions. Living with existential pathos teaches the difference between the either/or logic of collisions and the both/and
logic of development and transitions. There is a difference between self-transformation and a progressive individual and social
development. In the developmental mode self experiences gradual progression or adaptive evolution; in the self-transformative
mode self undergoes qualitative upsurges, leaps, gestalt switches, musical key transpositions of becoming in individual and
social evolutions. Each individual in every epoch begins at the beginning. The author traces the movements of becoming in
their parallel dimensions, drawing a fork through Kierkegaard’s writing. The first leads through the existence spheres of
his pseudonymous authorship. The second intensifies the movement on the spot and in the moment.
相似文献
Martin Beck MatuštíkEmail: URL: http://www.public.asu.edu/~mmatusti |
100.
Ludovico Galleni 《Zygon》2001,36(1):33-48
Three theories about evolution are presently under discussion: the genocentric theory, the organismocentric theory, and the biospherocentric theory. A brief discussion of the three theories is presented. These theories have different implications for theology. The genocentric theory is related to the Darwinian interpretation and, for theology, means the end of an apologetic vision of natural science and for this reason the end of natural theology. The organismo-centric theory is mainly related to events of autoorganization and follows the path of the geometrical harmony of nature. But it is far different from the apologetic interpretation of natural theology which cannot be restored. The biospherocentric theory, on the contrary, contains many fruitful perspectives. This theory, which counts Teilhard de Chardin among its founders, allows the development of a new approach to the theology of nature. In this approach, it is actually the biosphere herself that is doing theology thanks to her thinking sphere: the noosphere. 相似文献