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911.
Rita Cascle 《Studies in Philosophy and Education》2004,23(5):393-408
The following contribution expands the current discussion on the status and function of the history of education at the methodological, or epistemological, level by introducing the perspective of a history of educational knowledge. This opens up a theoretical option for educational historiography that avoids the identification of history of education with history of a discipline, or the institutionalized knowledge of education and teaching. As a consequence, some history of education topoi – as the history of a discipline – can be called into question and practiced historically rather than educationally or morally. 相似文献
912.
Environmental knowledge and conservation behavior: exploring prevalence and structure in a representative sample 总被引:5,自引:0,他引:5
Jacqueline Frick Florian G. Kaiser Mark Wilson 《Personality and individual differences》2004,37(8):1597-1613
Knowledge is commonly seen as a necessary precondition for a person’s behavior. Consistent with this, most educational interventions rely on knowledge transfer. However, for the most efficient informational strategies for education, it is essential that we identify the types of knowledge that promote behavior effectively and investigate their structure. A questionnaire consisting of three environmental knowledge scales and a conservation behavior measure was sent to 5000 randomly selected Swiss adults. A completed questionnaire was returned by 55% of them (N=2736). A series of structural equation analyses indicates that the three knowledge forms exert different influences on conservation behavior: Action-related knowledge and effectiveness knowledge have a direct effect on performance. In contrast, system knowledge is more remote from behavior, exerting only a mediated influence on it by way of affecting the other two knowledge types. 相似文献
913.
914.
Anthony Ryle 《The International journal of psycho-analysis》2003,84(1):109-118
A critique is offered of the paper on non-interpretive mechanisms in psychoanalytic therapy by the Process of Change Study Group (Stern et al., 1998a). The attention paid to procedural learning and to the need to attend to implicit relational knowledge is welcomed but a number of the group's assumptions are questioned. In particular, it is argued that the differences between mother-infant and therapist-patient relationships are inadequately considered, that the polarisation of non-symbolic and verbal memory is unhelpful and that the separation of the therapy relationship into three strands is problematic. The assumption that pursuing the goal of intersubjective understanding is in itself therapeutic is questioned. It is suggested that the recognition of the importance of implicit relational knowledge calls for a wider reappraisal of important aspects of theory and practice and that direct means of making such knowledge explicit should be considered. 相似文献
915.
Mark T. Nelson 《Argumentation》2003,17(1):35-42
Why have so many philosophers agonised over the possibility of valid arguments from factual premises to moral conclusions? I suggest that they have done so, because of worries over a sceptical argument that has as one of its premises, `All moral knowledge must be non-inferential, or, if inferential, based on valid arguments or strong inductive arguments from factual premises'. I argue that this premise is false. 相似文献
916.
917.
Akihiko Tokaji 《The Japanese psychological research》2003,45(4):235-249
Abstract: The feature and determinants of the emotional response kandoh (the state of being emotionally moved) were positively examined (kandoh has rarely been made the object of research in the field of psychology). First, the author reviewed the research done so far and summarized the features of kandoh, and the structural model of the process leading to kandoh was introduced from the results of the above research. Furthermore, experimental examination about the model was performed of different types of stories, and even stories with opposing the emotional frameworks of happiness or sadness, both were shown that they were able to become heart-warming good stories. Moreover, it was shown that the event-related knowledge was important for evocation of kandoh. From the experiment results, consideration was made about new aspects of kandoh. 相似文献
918.
Philip Percival 《Metaphilosophy》2003,34(1&2):29-47
Pace Zagzebski, there is no route from the value of knowledge to a non–reliabilist virtue–theoretic epistemology. Her discussion of the value problem is marred by an uncritical and confused employment of the notion of a "state" of knowledge, an uncritical acceptance of a "knowledge–belief" identity thesis, and an incoherent presumption that the widely held thought that knowledge is more valuable than true belief amounts to the view that knowledge is a state of true belief having an intrinsic property which a state of 'mere" true belief lacks. Her arguments against a "machine–product" conception of knowledge are undermined by these flaws, while the alternative "agent–act" model she recommends is unattractive, at odds with the knowledge–belief identity thesis she favours, and no solution to the problem of the value of knowledge she poses. I end with the observation that her version of virtue–theoretic epistemology points in the direction of cognitive decision–theoretic norms, and I briefly discuss the bearing of this fact upon her viewpoint. 相似文献
919.
Juli Eflin 《Metaphilosophy》2003,34(1-2):48-68
Traditional epistemology has, in the main, presupposed that the primary task is to give a complete account of the concept knowledge and to state under what conditions it is possible to have it. In so doing, most accounts have been hierarchical, and all assume an idealized knower. The assumption of an idealized knower is essential for the traditional goal of generating an unassailable account of knowledge acquisition. Yet we, as individuals, fail to reach the ideal. Perhaps more important, we have epistemic goals not addressed in the traditional approach – among them, the ability to reach understanding in areas we deem important for our lives. Understanding is an epistemic concept. But how we obtain it has not traditionally been a focus. Developing an epistemic account that starts from a set of assumptions that differ from the traditional starting points will allow a different sort of epistemic theory, one on which generating understanding is a central goal and the idealized knower is replaced with an inquirer who is not merely fallible but working from a particular context with particular goals. Insight into how an epistemic account can include the particular concerns of an embedded inquirer can be found by examining the parallels between ethics and epistemology and, in particular, by examining the structure and starting points of virtue accounts. Here I develop several interrelated issues that contrast the goals and evaluative concepts that form the structure of both standard, traditional epistemological and ethical theories and virtue–centered theories. In the end, I sketch a virtue–centered epistemology that accords with who we are and how we gain understanding. 相似文献
920.