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71.
Robert John Russell 《Theology & Science》2017,15(4):378-394
The Boyle Lectures were created to promote natural theology, where science leads to belief in God. Russell's 2017 Boyle Lecture moves in the ‘opposite’ direction, showing how theological convictions held, often implicitly, by research scientists can play a creative role in both the construction of scientific theories and the choice between existing theories. As examples, Russell explores the conflicts over Big Bang versus Steady-State cosmologies, and between Einstein and Bohr about quantum mechanics. Against the claim that these influences die off once the conflict is over, Russell shows that they continue to be inherited by successive generations of scientists. 相似文献
72.
James Kent 《International Journal of Philosophical Studies》2017,25(3):363-377
AbstractThis paper explores the philosophies of myth of Walter Benjamin and Hans Blumenberg. It defends the thesis that both approaches to myth, despite their differences, bring the longer, more ambiguous, legacy of the history of the human species into relation with the more familiar history of logos (a history of thinking). They do this by maintaining a distinction between myth as it probably first emerged, namely as a way of controlling human anxieties and vulnerabilities that arose as a consequence of the pragmatic, material conditions of the pre-historical world, and myth as the vast array of orally transmitted traditions left to history. In the case of both thinkers, this dichotomy illuminates myth, not as one category of human expression, but as a representation of the deeper vulnerabilities experienced by human beings, and the concerted, collective (largely failed) attempts to overcome them. Philosophy’s task in the face of a longer, darker history of the species, is a vigilant negotiation with the human frailties that might see its work undone. 相似文献
73.
Recent research provides evidence that one important difference between liberals and conservatives is their basic moral intuitions. These studies suggest that while liberals and conservatives respond similarly to considerations of harm/care and fairness (what Graham and Haidt call the “individualizing” foundations), conservatives also respond strongly to considerations of in-group, authority, and purity (the “binding” foundations) while liberals do not. Our study examined two alternative hypotheses for this difference—the first being that liberals cognitively override, and the alternative being that conservatives cognitively enhance, their binding foundation intuitions. Using self-regulation depletion and cognitive load tasks to compromise people's ability to monitor and regulate their automatic moral responses, we found support for the latter hypothesis—when cognitive resources were depleted/distracted, conservatives became more like liberals (de-prioritizing the binding foundations), rather than the other way around. This provides support for the view that conservatism is a form of motivated social cognition. 相似文献
74.
Elijah Chudnoff 《Inquiry (Oslo, Norway)》2017,60(4):371-385
According to current methodological orthodoxy philosophers rely on intuitions about thought experiments to refute general claims about the nature of knowledge, freedom, thought, reference, justice, beauty, etc. Philosophers working under the banner of ‘negative experimental philosophy’ have criticized more traditional philosophers for relying on this method. They argue that intuitions about thought experiments are influenced by factors that are irrelevant to the truth of their contents. Cappelen and Deutsch defend traditional philosophy against this critique by rejecting the picture of philosophical methodology it presupposes: philosophers do not really rely on intuitions. In this paper, I defend methodological orthodoxy by arguing that philosophers must rely on intuitions somewhere and that they do in fact often rely on intuitions about thought experiments. I also argue in favor of a reply to the negative experimental critique that is similar to at least part of Deutsch’s own. 相似文献
75.
This article defends the use of fanciful examples within the method of wide reflective equilibrium. First, it characterizes the general persuasive role of described cases within that method. Second, it suggests three criteria any example must meet in order to succeed in this persuasive role; fancifulness has little or nothing to do with whether an example is able to meet these criteria. Third, it discusses several general objections to fanciful examples and concludes that they are objections to the abuse of described cases; they identify no special problem with fanciful examples. 相似文献
76.
Ethics and Intuitions 总被引:1,自引:0,他引:1
Peter Singer 《The Journal of Ethics》2005,9(3-4):331-352
For millennia, philosophers have speculated about the origins of ethics. Recent research in evolutionary psychology and the
neurosciences has shed light on that question. But this research also has normative significance. A standard way of arguing
against a normative ethical theory is to show that in some circumstances the theory leads to judgments that are contrary to
our common moral intuitions. If, however, these moral intuitions are the biological residue of our evolutionary history, it
is not clear why we should regard them as having any normative force. Research in the neurosciences should therefore lead
us to reconsider the role of intuitions in normative ethics. 相似文献
77.
易哲学发展史之一嬗变--陆王心学的易哲学思想探析 总被引:1,自引:0,他引:1
陆王心学的易哲学思想的出现,伴随了一定的时代特点,可谓是易哲学史上继王弼义理易之后的一次深刻嬗变.这表现为其以心释易统易、工夫简易直截的鲜明特征,其中蕴涵了心学派易学对象数易及程朱义理易的解构以及为一般易学研究所忽略的易佛沟通问题.从陆王心学的易哲学思想里面,我们可以发现,心学在宋时的诞生以及它最终的衰微,同样不是一个偶然的现象,它在解构"传统"易学的同时也解构了自身. 相似文献
78.
Evert van der Zweerde 《Studies in East European Thought》2006,58(3):179-203
Although topics in social and political philosophy might not be the first to associate with Mamarda?vili, it is argued in this paper that key concepts in his thought, viz. the concepts of form, thought, and culture come together, in the 1980s in particular, in a notion of civil society that goes deeper than that of many of his contemporaries. The relevance of his philosophy at this point is intensified by the specific nature of Soviet philosophical culture, but, it is argued, extends well beyond that, fully justifying his honorary title of “Georgian Socrates”. 相似文献
79.
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