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81.
《Metaphilosophy》2000,31(3):323-345
Books reviewed:
Michele M. Moody-Adams, Fieldwork in Familiar Places: Morality, Culture, and Philosophy
Hanna Fenichel Pitkin, The Attack of the Blob: Hannah Arendt's Concept of the Social
Susan Haack, Manifesto of a Passionate Moderate 相似文献
Michele M. Moody-Adams, Fieldwork in Familiar Places: Morality, Culture, and Philosophy
Hanna Fenichel Pitkin, The Attack of the Blob: Hannah Arendt's Concept of the Social
Susan Haack, Manifesto of a Passionate Moderate 相似文献
82.
83.
H. Lillehammer 《The Journal of Ethics》2000,4(3):173-190
This paper examines the metaphysically modest view that attributionsof normative reasons can be made true in the absence of a responseindependent normative reality. The paper despairs in finding asatisfactory account of normative reasons in metaphysically modestterms. 相似文献
84.
John Lemos 《Philosophia》2006,34(1):85-93
In this article it is assumed that human goodness is to be judged with respect to how well one does at practical reasoning. It is acknowledged that (1) there is a difference between moral practical reasoning (MPR) and prudential practical reasoning (PPR) and (2) what these would recommend sometimes conflict. A distinction is then made between absolute PPR and relative PPR and it is argued that doing well at absolute PPR is always consistent with MPR. It is also argued that since it is more reasonable to assess prudential practical rationality in terms of the absolute standard than the relative standard, there is no conflict between the demands of MPR (morality) and PPR (self-interest).
相似文献
John LemosEmail: |
85.
86.
Can we adequately account for our reasons of mere taste without holding that our desires ground such reasons? Recently, Scanlon and Parfit have argued that we can, pointing to pleasure and pain as the grounds of such reasons. In this paper I take issue with each of their accounts. I conclude that we do not yet have a plausible rival to a desire-based understanding of the grounds of such reasons. 相似文献
87.
Rationalism in political philosophy is the view that politics should be governed by moral principles and that those principles
can and should be justified independently of the situations and circumstances that make up political reality. This traditional
view of political philosophy implies that the meaning of right political action is determined by moral principles the rational authority of which derives from abstract philosophical reasoning,
not from the situations and circumstances that are the substance of political reality. In this essay I argue that rationalist
moralities must presuppose the understanding of particular situations and circumstances for their meaningful and correct interpretation.
This means, I argue, that the rightness of political judgement and action is immanent in particular situations, not in abstract
moralities. And this, I argue, suggests a shift from the traditional view of political society as the embodiment of abstract
principles, towards a view of political society as the embodiment of the activity of situational judgement. A society worth hoping for, then, is one in which we can live in the light of our understanding
of the situations and circumstances that are the substance of everyday life, rather than in the shadow of abstract moralities.
Such a society would be sensitive to the particularities and complexities of political reality, but at the same time it does
not succumb to moral relativism and skepticism. 相似文献
88.
Lynne Rudder Baker 《Metaphilosophy》2001,32(4):378-394
Philosophy should begin in the middle of things. I distinguish two ways in which I think that philosophy should begin in the middle of things, and then I describe the two dominant approaches to analytic philosophy today: scientific pragmatism and conceptual analysis (or, more broadly, "a priorism"). After giving reasons for dissatisfaction with both of these dominant approaches, I set out my own view – Practical Realism – and argue for the merits of its methodological and metaphysical components. 相似文献
89.
Democratic politicians face pressures unknown to the prerogative rulers of the early modern period when toleration was first
formulated as a political ideal. These pressures are less often expressed as demands by groups or individuals for the permission
of practices they dislike than for their restraint or outright prohibition; tolerant dispositions are less politically clamorous.
The executive structure of toleration as a virtue, together with the ‘fact of reasonable pluralism’, make conflicts over toleration
peculiarly intractable. Political conflicts are apt to take the form of mutual allegations ofintolerance; indeed, the problem
of ‘tolerating the intolerant’, far from being a marginal case, is central to the theory and practice of toleration. Toleration
thus exemplifies a category mistake committed in much contemporary political theory, particularly in its contractualist versions:
the threshold of the political lies precisely where rational agreement proves impossible. The main prospects for democratic
toleration are thus pre-emptive. The main way in which this can happen is by cultivating executive dispositions: in other
words, encouraging people to detach themselves from strong evaluative commitments, so that toleration does not become politically
contentious to start with. But this involves losses as well as gains. The gains in civil harmony and peace are obvious. The
cost for tolerant political actors is alienation from what they have good reason to value.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献
90.
Terence Irwin 《The Journal of Ethics》2001,5(1):73-97
Aristotle's account of vice presents a puzzle: (1) Viciouspeople must be guided by reason, since they act on decision(prohairesis), not on their non-rational desires. (2) And yet theycannot be guided by reason, since they are said to pay attention totheir non-rational part and not to live in accordance with reason. Wecan understand the conception of vice the reconciles these two claims,once we examine Aristotle's account of (a) the pursuit of the fine andof the expedient; (b) the connexion between vice and the pursuit ofpleasure; (c) the particular kind of regret to which the vicious personis subject. 相似文献