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81.
82.
康德实践理性的事实概念指的是道德律或道德律的意识,而道德律本身实际上是道德律的意识。道德律是某种自身肯定的东西,它作为事实肯定了纯粹实践理性的客观实在性,并通过理性的这一积极的概念,证明了它自身在实践上的客观实在性。正是通过道德律这一事实,在思辨哲学那里只具有消极性的自由的原因性的概念,在实践哲学中获得了积极的规定,也成为了一个“事实”。 相似文献
83.
Philosophical (p-) zombies are constructs that possess all of the behavioral features and responses of a sentient human being, yet are not conscious. P-zombies are intimately linked to the hard problem of consciousness and have been invoked as arguments against physicalist approaches. But what if we were to invert the characteristics of p-zombies? Such an inverse (i-) zombie would possess all of the behavioral features and responses of an insensate being, yet would nonetheless be conscious. While p-zombies are logically possible but naturally improbable, an approximation of i-zombies actually exists: individuals experiencing what is referred to as "anesthesia awareness." Patients under general anesthesia may be intubated (preventing speech), paralyzed (preventing movement), and narcotized (minimizing response to nociceptive stimuli). Thus, they appear--and typically are--unconscious. In 1-2 cases/1000, however, patients may be aware of intraoperative events, sometimes without any objective indices. Furthermore, a much higher percentage of patients (22% in a recent study) may have the subjective experience of dreaming during general anesthesia. P-zombies confront us with the hard problem of consciousness--how do we explain the presence of qualia? I-zombies present a more practical problem--how do we detect the presence of qualia? The current investigation compares p-zombies to i-zombies and explores the "hard problem" of unconsciousness with a focus on anesthesia awareness. 相似文献
84.
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Alba Papa-Grimaldi 《Axiomathes》2008,18(3):339-358
Kant, in various parts of his treatment of causality, refers to determinism or the principle of sufficient reason as an inescapable
principle. In fact, in the Second Analogy we find the elements to reconstruct a purely phenomenal determinism as a logical and tautological truth. I endeavour in this
article to gather these elements into an organic theory of phenomenal causality and then show, in the third section, with
a specific argument which I call the “paradox of phenomenal observation”, that this phenomenal determinism is the only rational
approach to causality because any logico-reductivistic approach, such as the Humean one, would destroy the temporal order
and so the very possibility to talk of a causal relation. I also believe that, all things said, Kant did not achieve a much
greater comprehension of the problem than Hume did, in his theory of causality, for he did not free a phenomenal approach
from the impasse of reductivism as his reflections on “simultaneous causation” and “vanishing quantities” indeed show, and
this I will argue in Sect. 4 of this article.
相似文献
Alba Papa-GrimaldiEmail: |
86.
87.
Rick Grush 《Synthese》2006,153(3):417-450
A number of recent attempts to bridge Husserlian phenomenology of time consciousness and contemporary tools and results from cognitive science or computational neuroscience are described and critiqued. An alternate proposal is outlined that lacks the weaknesses of existing accounts. 相似文献
88.
Carl S. Helrich 《Zygon》2006,41(3):543-566
Abstract. I present a partially historical discussion of the basis of the quantum theory in nonmathematical terms using human knowledge and consciousness as an underlying theme. I show that the philosophical position in both classical and quantum theory is the experimental and mathematical philosophy of Isaac Newton. Because almost all the systems we deal with are multicomponent, we must consider the limitations and openness imposed by thermodynamics on our claims in both classical and quantum treatments. Here the reality of measurement stands in the way of any simple picture but also provides the basis for considerations of free will. Particular care is taken with the concepts of quantum measurement, entanglement, and decoherence because of their importance in the discussion. 相似文献
89.
Nita Mary McKinley 《Sex roles》2006,54(3-4):159-173
Longitudinal analysis of objectified body consciousness, body esteem, self-acceptance, and weight-related attitudes and behaviors
in young adults (115 women and 49 men), who were undergraduates in 1993, tested hypotheses developed from theory on the social
construction of gendered bodies and the developmental contexts of the post-college transition. Gender differences in body
surveillance, body shame, and body esteem and the relationships between these persisted, whereas the relationship between
body esteem and self-acceptance decreased for women and was similar to men at Wave 2. For both women and men, body surveillance
and body shame decreased and body esteem increased over time, even though BMI also increased. Men wanted to lose weight at
levels similar to women at Wave 2 and were equally likely to exercise to control weight, but they were less likely than women
to diet. These results fit both cohort and age-related changes models of body experience for women and men. 相似文献
90.
Henry P. Stapp 《Zygon》2006,41(3):599-616
Abstract. René Descartes proposed an interactive dualism that posits an interaction between the mind of a human being and some of the matter in his or her brain. However, the classical physical theories that reigned during the eighteenth and nineteenth centuries are based exclusively on the material/physical part of Descartes' ontology, and they purport to give, in principle, a completely deterministic account of the physically described properties of nature, expressed exclusively in terms of these physically described properties themselves. Orthodox contemporary physical theory violates this condition in two separate ways. First, it injects random elements into the dynamics. Second, it requires psychophysical events, called Process 1 interventions by John von Neumann. Neither the content nor the timing of these events is determined, even statistically, by any known law. Orthodox quantum mechanics considers these events to be instigated by choices made by conscious agents. This quantum conception of the mind‐brain connection allows many psychological and neuropsychological findings associated with the apparent physical effectiveness of our conscious volitional efforts to be explained in a causal and practically useful way. According to this quantum approach, conscious human beings are invested with degrees of freedom denied to the mechanistic automatons to which classical physics reduced us. 相似文献