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751.
Peter K. Walhout 《Zygon》2009,44(4):757-776
The various aesthetic phenomena found repeatedly in the scientific enterprise stem from the role of God as artist. If the Creator is an artist, how and why natural scientists study the divine art work can be understood using theological aesthetics and the philosophy of art. The aesthetic phenomena considered here are as follows. First, science reveals beauty and the sublime in natural phenomena. Second, science discovers beauty and the sublime in the theories that are developed to explain natural phenomena. Third, the search for beauty often guides scientists in their work. Fourth, where beauty is perceived, feelings of the sublime often also follow upon further contemplation. This linkage of beauty in science with truth and the sublime runs counter to most aesthetic theory since Kant. Scholarship in theological aesthetics has recently argued that the modern and postmodern elevation of the sublime over beauty is merely a preference that reveals a bias against transcendence—against God. If doing and understanding science can show this sundering of the sublime from the beautiful to be in error, science also gives evidence of transcendence. 相似文献
752.
Perhaps the most significant contemporary theory of lawhood is the Best System (/MRL) view on which laws are true generalizations
that best systematize knowledge. Our question in this paper will be how best to formulate a theory of this kind. We’ll argue
that an acceptable MRL should (i) avoid inter-system comparisons of simplicity, strength, and balance, (ii) make lawhood epistemically
accessible, and (iii) allow for laws in the special sciences. Attention to these problems will bring into focus a useful menu
of novel MRL theories, some of which solve problems the original MRL theory could not. Hence we conceive of the paper as moving
toward a better Best System theory of laws.
相似文献
Craig CallenderEmail: |
753.
Axel Gelfert 《Synthese》2009,169(3):497-519
This paper argues that a successful philosophical analysis of models and simulations must accommodate an account of mathematically
rigorous results. Such rigorous results may be thought of as genuinely model-specific contributions, which can neither be
deduced from fundamental theory nor inferred from empirical data. Rigorous results provide new indirect ways of assessing
the success of models and simulations and are crucial to understanding the connections between different models. This is most
obvious in cases where rigorous results map different models on to one another. Not only does this put constraints on the
extent to which performance in specific empirical contexts may be regarded as the main touchstone of success in scientific
modelling, it also allows for the transfer of warrant across different models. Mathematically rigorous results can thus come
to be seen as not only strengthening the cohesion between scientific strategies of modelling and simulation, but also as offering
new ways of indirect confirmation. 相似文献
754.
Sue Austin 《The Journal of analytical psychology》2009,54(1):61-80
Abstract : This paper explores how the aggressive fantasies and energies expressed in anorexic self-hatred can be recycled to become the basis of psychological growth and recovery. This shift is made possible by focusing on the telos of the analysand's psychological system as it expresses itself through her illness, and using Clark's idea that sanity is a form of recycled madness. It also draws on Jung's view of the unconscious as an active and purposive agent, and libido as a neutral psychic energy which can serve different purposes.
I discuss a number of clinical vignettes, focusing on the hard, ruthless, defiant and hateful aspects of (what might appear to be) 'monstrous' anorexic behaviour, and the kinds of countertransference reactions these behaviours can provoke. I also explore what these kinds of behaviours might represent in terms of multi-generational family dynamics, as well as mother-daughter dynamics.
At the core of the paper is the idea that the capacity to use aggression in clear ways, but within the limits of conscience, is essential for the protection of one's physical and psychological boundaries. Without the capacity to defend oneself, and the ability to decide quickly and clearly when it is right to risk hurting the other in order to do so, one cannot take any level of risk in life, or draw close to the other. I suggest that for recovery from anorexia to occur, the aggressive, self-hateful, destructive energies which are so central to the illness need to be recycled into these kinds of awarenesses and life-skills. 相似文献
I discuss a number of clinical vignettes, focusing on the hard, ruthless, defiant and hateful aspects of (what might appear to be) 'monstrous' anorexic behaviour, and the kinds of countertransference reactions these behaviours can provoke. I also explore what these kinds of behaviours might represent in terms of multi-generational family dynamics, as well as mother-daughter dynamics.
At the core of the paper is the idea that the capacity to use aggression in clear ways, but within the limits of conscience, is essential for the protection of one's physical and psychological boundaries. Without the capacity to defend oneself, and the ability to decide quickly and clearly when it is right to risk hurting the other in order to do so, one cannot take any level of risk in life, or draw close to the other. I suggest that for recovery from anorexia to occur, the aggressive, self-hateful, destructive energies which are so central to the illness need to be recycled into these kinds of awarenesses and life-skills. 相似文献
755.
Emily Ann DeMoor 《Journal of religion and health》2009,48(1):113-115
“Divine Encounter” is a poem depicting a place-based religious experience. 相似文献
756.
我所了解的英国医学伦理学教育 总被引:7,自引:1,他引:6
戴庆康 《医学与哲学(人文社会医学版)》2003,24(12):25-28,40
英国的医学伦理学教学强调病人的主体化和“去客体化”.关注病人权利,尤其是弱势群体的权益。融入法律等其他学科的内容,注重跨学科的教学与交流。这样一种教学理念是符合医学伦理学的人文属性。值得我们借鉴。 相似文献
757.
本文从一个新的角度(逆性与顺性的内在紧张 )来讨论荀子的人性论。逆性的思想主要表现于《性恶》一篇。但是 ,荀子的人性论思想不仅表现于此篇中 ,而且还表现于其他篇 (如《礼论》、《王霸》等 )。本文认为 ,在《性恶》以外的诸篇中 ,荀子有明显的顺性思想 ,从而意味着性不恶。针对一般论者只局限于《性恶》一篇来考察荀子的人性论 ,本文强调他篇的意义。本文还试图从几种路子来解释荀子人性论逆性与顺性的紧张 ,并把他的性恶论与韩非以及西方的性恶论略作比较。 相似文献
758.
Keith Ward 《Zygon》2002,37(3):741-750
Classical Christian definitions of miracle speak of events transcending the natural powers of objects. A personal creator, I argue, might well cause such events in order to achieve a supernatural purpose—bringing creatures to eternal life. Miracles—events transcending natural powers, disclosing and realizing the divine purpose—would then be integral to the rational order of nature. David Hume' arguments against believing reports of miracles are shown to be very weak. Laws of nature, I suggest, are best seen not as exceptionless rules but as context–dependent realizations of natural powers. In that context miracles transcend the natural order not as "violations" but as intelligible realizations of a divine supernatural purpose. Miracles are not parts of scientific theory but can be parts of a web of rational belief fully consistent with science. 相似文献
759.
Kok-Chor Tan 《Ethical Theory and Moral Practice》2002,5(4):431-461
Many liberals have argued that a cosmopolitan perspective on global justice follows from the basic liberal principles of justice. Yet, increasingly, it is also said that intrinsic to liberalism is a doctrine of nationalism. This raises a potential problem for the liberal defense of cosmopolitan justice as it is commonly believed that nationalism and cosmopolitanism are conflicting ideals. If this is correct, there appears to be a serious tension within liberal philosophy itself, between its cosmopolitan aspiration on the one hand, and its nationalist agenda on the other. I argue, however, that this alleged conflict between liberal nationalism and cosmopolitan liberalism disappears once we get clear on the scope and goals of cosmopolitan justice and the parameters of liberal nationalism. Liberal nationalism and cosmopolitan global justice, properly understood, are mutually compatible ideals. 相似文献
760.
Abstract: The interview has a long history of being used to select individuals for positions in industry, professional occupations, and for a variety of specialised educational programs. Despite its widespread popularity, the selection interview is often criticised for its potential bias and unreliability, which in turn has led to its decreasing use in some settings. The purpose of the present study was to explore the views of the directors of 21 Australian clinical training programs as to the value of interviews as part of the admission process for their clinical psychology postgraduate training candidates. Three programs reported not conducting interviews at all, expressing reservations concerning their validity. Most other directors saw interviews as having at least some value, with the opportunity to evaluate interpersonal skills being one of the most commonly mentioned advantages. A variety of methods was used for the final admission decisions, with substantial variation in acceptance rates by candidates who survived the interview process. Implications for selection processes in the future are discussed. 相似文献