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241.
John Martin Fischer 《The Journal of Ethics》1999,3(4):277-297
I present two different models of moral responsibility -- two different accounts of what we value in behavior for which the agent can legitimately be held morally responsible. On the first model, what we value is making a certain sort of difference to the world. On the second model, which I favor, we value a certain kind of self-expression. I argue that if one adopts the self-expression view, then one will be inclined to accept that moral responsibility need not require alternative possibilities. 相似文献
242.
243.
The philosophical debate over the compatibility between causaldeterminism and moral responsibility relies heavily on ourreactions to examples. Although we believe that there is noalternative to this methodology in this area of philosophy, someexamples that feature prominently in the literature are positivelymisleading. In this vein, we criticize the use that incompatibilistsmake of the phenomenon of ``brainwashing,' as well as the Frankfurt-styleexamples favored by compatibilists. We provide an instance of thekind of thought experiment that is needed to genuinely test thehypothesis that moral accountability and causal determinism arecompatible. 相似文献
244.
人际责任归因研究是归因研究与责任推断相结合的一个新领域,它将归因理论应用于对他人失败行为的责任分析之中,为行为责任的推断提供了一个崭新的视角。本研究结合助人行为探讨人际责任归因与助人意愿之间的内在联系,204名教育硕士生和大学生被试参与了此项研究,并通过EQS建立了有关归因的控制性、情感反应、责任推断以及助人行为之间关系的结构方程模型。研究结果支持Weiner的人际责任归因理论假设,并且表明在归因与助人意愿关系模型中责任推断与情感反应是双向的而非单向的关系。 相似文献
245.
Ian G. Barbour 《Zygon》2008,43(1):259-269
In responding to Taede Smedes, I first examine his thesis that the recent dialogue between science and religion has been dominated by scientism and does not take theology seriously. I then consider his views on divine action, free will and determinism, and process philosophy. Finally I use the fourfold typology of Conflict, Independence, Dialogue, and Integration to discuss his proposal for the future of science and religion. 相似文献
246.
Fischer’s Way: The Next Level 总被引:1,自引:1,他引:0
Saul Smilansky 《The Journal of Ethics》2008,12(2):147-155
I present an analogy between analytic philosophy and a particular sort of computer game, and analyze some aspects of John
Martin Fischer's My Way in the light of this analogy. I set out the different levels of the free will question, and explore how well Fischer does
on them. On the compatibility level, he succeeds, in my view, in confronting the "metaphysical challenge" and the "manipulation
challenge", but does less well with the "moral arbitrariness challenge". The compatibilist perspective captures only part
of the moral and personal truth on the compatibility issue, and is shown to be inherently shallow. On the next levels we see
that Fischer confronts particular dangers: the very virtues that make his minimalist position so resilient on the second (compatibility)
level, render it too impoverished when it comes to the third, which asks about the very importance of taking moral responsibility
seriously. Connecting to other positions (such as P.F. Strawson's version of naturalism) may be an imperative, but would also
be risky. Likewise, on the fourth level, where we confront the difficulty of deciding how to deal with the previous conclusions,
it is doubtful how well Fischer can do, given his previous philosophical commitments.
相似文献
Saul SmilanskyEmail: |
247.
Herbert Fingarette 《Current psychology (New Brunswick, N.J.)》2008,27(1):1-5
In everyday language, the central question raised by “free choice” is not causation but whether I do what I want. We can,
however, grant that our wants are caused. We commonly fail to appreciate this because there is no consciousness of these causal
processes. Nevertheless a question about the causation of my want may on occasion become relevant to the freedom of my choice.
Thus one may ask if my want is caused by my knowledge and values, or by causes alien to these. This is not a question about
the truth, or implications, of the theory of universal determinism. 相似文献
248.
Derk Pereboom 《Philosophical Studies》2009,144(1):21-33
In this article I develop several responses to my co-authors of Four Views on Free Will. In reply to Manuel Vargas, I suggest
a way to clarify his claim that our concepts of free will and moral responsibility should be revised, and I question whether
he really proposes to revise the notion of basic desert at stake in the debate. In response to Robert Kane, I examine the
role the rejection of Frankfurt-style arguments has in his position, and whether his criticism of my version of this argument
is sound. In reply to John Fischer, I argue that the reasons-responsiveness central to his account of moral responsibility
is not best characterized counterfactually, and I provide a suggestion for revision.
相似文献
Derk PereboomEmail: |
249.
Rafael Winkler 《Continental Philosophy Review》2007,40(1):73-90
Abstract In this paper we examine Nietzsche’s relation to the life sciences of his time and to Darwinism in particular, arguing that
his account of the will to power in terms of technics eschews three metaphysical prejudices, hylemorphism, utilitarianism,
and teleological thinking. Telescoping some of Nietzsche’s pronouncements on the will to power with a Bergsonian lens, our
reading of the will to power, as an operation productive of time, the future or life, offers an alternative to Heidegger’s.
Rather than being reducible to a technics of domination or mastery, the will to power, we argue, is best interpreted as a
technics of material forces that recasts all things past and future, near and far, moment by moment. 相似文献
250.