全文获取类型
收费全文 | 438篇 |
免费 | 43篇 |
国内免费 | 16篇 |
出版年
2023年 | 11篇 |
2022年 | 2篇 |
2021年 | 8篇 |
2020年 | 20篇 |
2019年 | 30篇 |
2018年 | 20篇 |
2017年 | 24篇 |
2016年 | 20篇 |
2015年 | 10篇 |
2014年 | 16篇 |
2013年 | 44篇 |
2012年 | 9篇 |
2011年 | 11篇 |
2010年 | 11篇 |
2009年 | 16篇 |
2008年 | 15篇 |
2007年 | 29篇 |
2006年 | 24篇 |
2005年 | 34篇 |
2004年 | 20篇 |
2003年 | 41篇 |
2002年 | 7篇 |
2001年 | 17篇 |
2000年 | 12篇 |
1999年 | 6篇 |
1998年 | 11篇 |
1997年 | 3篇 |
1996年 | 7篇 |
1994年 | 5篇 |
1993年 | 2篇 |
1992年 | 2篇 |
1991年 | 2篇 |
1990年 | 1篇 |
1988年 | 6篇 |
1987年 | 1篇 |
排序方式: 共有497条查询结果,搜索用时 15 毫秒
411.
David Copp 《The Journal of Ethics》1998,2(3):219-245
In order responsibly to decide whether there ought to be an international legal right of secession, I believe we need an account of the morality of secession. I propose that territorial and political societies have a moral right to secede, and on that basis I propose a regime designed to give such groups an international legal right to secede. This regime would create a procedure that could be followed by groups desiring to secede or by states desiring to resolve the issue of secession. It would give territorial political societies a legally recognized liberty to conduct a plebiscite on secession, and, assuming such a plebiscite is won by the secessionist side, a qualified right in international law to create a state without interference. Alan Buchanan has argued that proposals of this sort would create perverse incentives. I argue that there is no good reason to believe this. The point is to allow the legal regulation of secession in cases where there are active secessionist movements with legitimate moral claims, and to attempt to dampen the desire for secession in cases where secessionist sentiment is not well grounded in social and geographic reality. 相似文献
412.
Roman Lesmeister 《The Journal of analytical psychology》1998,43(2):287-303
The Freudian concept of the super–ego and Jung's idea of a primary moral reaction in the unconscious – the voice of the self – are compared. From its origin the superego is connected with human destructiveness, but for Jung individual conscience is based on a collision between the ego and the inner world of archetypes. With reference to Neumann's 'New Ethic', some implications of Jung's idea of the unconscious ambiguity of good and evil are discussed. Finally an attempt is made to relate the concept of the primary moral reaction to a developmental and clinical framework, notably Klein's depressive position, but only a partial integration is possible. 相似文献
413.
Philip Hefner 《Zygon》1991,26(1):115-136
Abstract. Following in general a history of religions analysis, the paper argues that myth lays a basis for morality in that it sets forth a picture of "how things really are" (the is ), to which humans seek to conform their actions (morality, the ought ). A parallel argument locates the capacity for morality and values orientation in the process of evolution itself. A hypothesis is formulated concerning the function of myth in the emergence of Homo sapiens , namely, to motivate the action required if creatures so culturally formed as humans were to survive. The Christian love command (understood as altruism) is interpreted as an example of the general hypothesis. 相似文献
414.
David Loye 《Zygon》1999,34(2):221-235
This paper reports the results of a ten-year search for consensus among scientific findings on the nature of the origin and development of moral sensitivity and morality. Significant agreement on six underlying factors was found. Based on these foundations, a new theory of moral transformation and a scientific "global ethic" relating to the global ethic of Hans Kung and the Parliament of the World's Religions is proposed. Fields surveyed include psychology, sociology, political science, economics, history, and gender and feminist studies in social science; physics and biology in natural science; and brain research, archaeology, and both old and new evolutionary studies and theory, including chaos, self-organizing, and other nonlinear theories, in systems science. 相似文献
415.
416.
Karl E. Peters 《Zygon》2005,40(3):631-666
Abstract. In excerpts from my Dancing with the Sacred (2002), I use ideas from modern science, our world's religions, and my own experience to highlight three themes of the book. First, working within the framework of a scientific worldview, I develop a concept of the sacred (or God) as the creative activity of nature, human history, and individual life. Second, I offer a relational understanding of human nature that I call our social‐ecological selves and suggest some general considerations about what it means to live meaningfully and morally in an evolutionary world. Third, I explore how we might be at home in a universe that is constantly changing and in which suffering and death are interwoven with life and new creation. 相似文献
417.
正义王国的理想--柏拉图政治哲学评析 总被引:5,自引:0,他引:5
柏拉图以思辨哲学为主的思想体系中包含着丰富的实践哲学,以正义为核心的政治哲学便是其集中表现。柏拉图所设计的理想的城邦国家是以“贤人政制”作为标准模式的。这种政制以理念论为指导思想,以正义为根本原则,以智慧、勇敢、节制为伦理基础,以善为最高目的;实施这种政制的社会是以奴隶制为基础的严格的等级制、等级分工的社会,通过特制的教育制度培养一批身心健全、德才兼备、有知识有政治智慧的贤能的统治者、“哲学王”,由他们来执掌政权,在统治者集团内部实行财产公有,妇女和子女共有,男女平等,防止统治者腐败变质,以确保这种政制世代相传。 相似文献
418.
伦理道德与健康疾病的相关性研究对预防疾病,增进健康,推动医学模式转变,促进和谐社会的建设有积极的意义.502个病例调查说明,伦理道德与疾病有密切相关性;不道德的因素是危害心身健康的主要伦理因素. 相似文献
419.
Charles R. Beitz 《The Journal of Ethics》2005,9(1-2):11-27
Philosophical attention to problems about global justice is flourishing in a way it has not in any time in memory. This paper considers some reasons for the rise of interest in the subject and reflects on some dilemmas about the meaning of the idea of the cosmopolitan in reasoning about social institutions, concentrating on the two principal dimensions of global justice, the economic and the political.Opening address of the Mini-Conference on Global Justice, American Philosophical Association Pacific Division, 2004 Annual Meeting, Pasadena, California, March 27, 2004. I am grateful for comments to Darrel Moellendorf and to my copanelists Michael Blake, Kristen Hessler, Jon Mandle, Mathias Risse and Leif Wenar. 相似文献
420.
Sophia Moskalenko 《Counselling psychology quarterly》2008,21(4):301-308
I argue that morality is a set of internalized group norms. It is a reliable guide in a complex social world where group status and membership are not guaranteed by birth, but have to be asserted and maintained continuously. Morality is acquired through the process of socialization when children learn in their experience with peers, from observation of adults, and by instructional stories, such as fairy tales. Failure to internalize group norms results in a clinical condition of Psychopathy, or Antisocial Personality Disorder. Research into Antisocial Personality Disorder suggests that likely pathways of group norm internalization are states of arousal associated with social situations. 相似文献