全文获取类型
| 收费全文 | 156篇 |
| 免费 | 9篇 |
专业分类
| 165篇 |
出版年
| 2023年 | 7篇 |
| 2021年 | 3篇 |
| 2020年 | 3篇 |
| 2019年 | 3篇 |
| 2018年 | 3篇 |
| 2017年 | 2篇 |
| 2016年 | 4篇 |
| 2015年 | 5篇 |
| 2014年 | 2篇 |
| 2013年 | 27篇 |
| 2012年 | 1篇 |
| 2010年 | 4篇 |
| 2009年 | 7篇 |
| 2008年 | 4篇 |
| 2007年 | 7篇 |
| 2006年 | 15篇 |
| 2005年 | 7篇 |
| 2004年 | 6篇 |
| 2003年 | 8篇 |
| 2002年 | 6篇 |
| 2001年 | 4篇 |
| 2000年 | 11篇 |
| 1999年 | 4篇 |
| 1998年 | 2篇 |
| 1997年 | 1篇 |
| 1996年 | 6篇 |
| 1995年 | 4篇 |
| 1994年 | 1篇 |
| 1993年 | 2篇 |
| 1991年 | 2篇 |
| 1990年 | 3篇 |
| 1988年 | 1篇 |
排序方式： 共有165条查询结果，搜索用时 15 毫秒
21.
The authors undertake a thought experiment the purpose of which is to explore possibilities for understanding moral principles in analogy with cosmic order. The experiment is based on three proposals, which are described in detail: an ontological, a neurological, and a moral proposal. The ontological proposal accepts from the phenomena of quantum physics that there is a nonempirical domain of physical reality that consists not of material things but of what is philosophically conceptualized as a realm of nonmaterial forms. This realm of forms is the realm of potentiality in physical reality that quantum physics posits as an indivisible Wholeness—the One. It is the ultimate reality because everything empirical is the actualization of its forms. The neurological proposal is the hypothesis that the brain is sensitive to the potentiality waves in the cosmic field, as ordinary measuring instruments in physics are sensitive to potentiality waves at the quantum level, so that the cosmic field can communicate with the human brain. The third proposal assumes that the communication with the cosmic field can translate into moral ideas and actions. Even though the three proposals underlying the thought experiment are highly speculative, they lead to definite implications that make sense in their own right and can be applied in a useful way. From the order of reality some simple rules of conduct follow that are identical with traditional moral rules but have the character of rules of well‐ness, leading to new aspects of Aristotle's concept of eudaimonia and Kant's concept of the highest good. In analogy with the structure of physical reality, where all empirical phenomena are actualizations of nonempirical forms, it is suggested that the structure of morality, too, is that of a tacit, nonempirical form that actualizes in explicit principles and moral acts through our consciousness. The tacit form is thought to exist in the realm of cosmic potentiality, together with all the other forms that the empirical world actualizes. It can appear spontaneously in our consciousness when needed, offering its guidance to our judgment and free will. Because it does not appear in the form of commandments accompanied by threats, the actions of the tacit moral form define a higher level of morality, similar to that offered by some aspects of the Christian teaching, where one acts not out of fear but on the desire to do things right. 相似文献
22.
The topic of divine action has been central to the theology‐and‐science discussion over the last twenty years. Some tentative conclusions are currently being drawn in light of research initiatives that have been engaged on this topic. I review three recent books that have responded in some way to the ongoing discussion. These responses show that, notwithstanding the advances made in the conversation, much work remains to be done before a plausible theory of divine action emerges at the interface of theology and science. 相似文献
23.
Robert M. Schaible 《Zygon》2003,38(1):25-48
Most recent writing linking science and literature has concerned itself with challenges to the epistemological status of scientific knowledge in an attempt to demonstrate its contingency, arguing in the more radical efforts that the structures of science are no more than useful fictions. This essay also includes an epistemological comparison between science and literature, but instead of making grand or meta–statements about the nature of knowing generally in the two fields, mine is a much narrower aim. My exploration entails two tasks. First, I provide a close–up look at a particular type of experiment, called the delayed–choice experiment, which clearly reveals the strangeness of the quantum world. In connection with this experiment, I discuss wave functions—mathematical expressions used by physicists to describe quantum behavior and predict the outcome of experiments involving quanta. Second, I look at Walt Whitman's “Song of Myself” focusing on the meaning of the “self” in the poem. My aim is to treat the object of study in each field as a “text” and to assert and demonstrate a parallel in the strategies of thought and response between physicists (“readers”) pondering the meaning and status of a wave function and poem readers pondering the meaning and status of the poem's self. In Whitman's “Song” we find an attempt to understand complex aspects of human experience that are said to transcend ordinary reality, an effort for which I believe there are parallels in the attempts of modern physicists to understand complex, nonintuitive aspects of the subatomic world. While not making the kind of broad claims eschewed above, I do suggest that this focused study has interesting implications since both the wave function and the poem's self force their respective sets of “readers” to confront questions of ultimacy—to consider, that is, epistemological and ontological issues of more than passing interest to students of science as well as those of metaphysics and theology. 相似文献
24.
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
25.
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
26.
Ede Frecska Levente Móró Hank Wesselman 《World Futures: Journal of General Evolution》2013,69(2):132-153
The article presents a comparative analysis of the theories on conceptions of soul in indigenous and early European traditions. The focal point of the study is the observation that the concept of soul is noticeably complex in aboriginal cultures, and its plural—especially tripartite—nature is the rule rather than the exception. Another observation is that the described pluralism, the number of soul components, and their attributes go through speculative changes as the tradition moves away of tribal origins, which have the shamanic state of consciousness as experiential source of knowledge instead of scholarly theorization. A three-network model of human experience is drawn to support the tripartition cum trilocation concept of soul. 相似文献
27.
28.
Lawrence W. Fagg 《Zygon》2002,37(2):473-490
Wolfhart Pannenberg has related the concept of the physical field to the idea of God's divine cosmic field in all of creation. In this article I proffer a physicist's viewpoint by treating the subject from a more specific and focused perspective. In particular, I describe how electromagnetic interactions underlie the operation of all earthly nature, including human beings and their brains. I argue that this ubiquity constitutes a compelling physical analogy for the ubiquity of God's indwelling. The discussion includes the role of electromagnetism in quantum theory, concepts of time, and the evolution of life. I suggest the value of such analogical thought as an area of study to be exploited in the development of a theology of nature as well as a significant datum in the pursuit of a tenable natural theology. This article is intended to clarify, refine, and considerably expand upon an earlier article published in Zygon (Fagg 1996). Included also are discussions on the role of electromagnetism in our sense of evil and eternity. 相似文献
29.
William E. Carroll 《Zygon》1998,33(2):271-274
Cornell College in Mount Vernon, Iowa, has established a new interdisciplinary program in science and religion. One of the features of this program is an undergraduate major in science and religion that requires substantial course work in at least one of the natural sciences as well as course work in philosophy, religion, and history. As a result of a grant from the John Templeton Foundation, Cornell College will offer a special course, God and Physics: From Aquinas to Quantum Mechanics (April 1998), and will sponsor an international symposium on creation and contemporary cosmology (April 1999). Opportunities exist for interested scholars to come to Cornell as Templeton Visiting Fellows in order to participate in these activities. 相似文献
30.
Anna Pokazanyeva 《Zygon》2016,51(2):318-346
The intersection between quantum theory, metaphysical spirituality, and Indian‐inspired philosophy has an established place in speculative scientific and alternative religious communities alike. There is one term that has historically bridged these two worlds: “Akasha,” often translated as “ether.” Akasha appears both in metaphysical spiritual contexts, most often in ones influenced by Theosophy, and in the speculative scientific discourse that has historically demonstrated a strong affinity for the brand of monistic metaphysics that Indian‐derived spiritualities tend to foster. This article traces the relationship between these groups with special attention to the role of Indian concepts and terminology. More specifically, it argues that Akasha‐as‐ether comes to operate in a manner that bridges gross matter (of which the individual mind is part and parcel) with the notion of a subtle material and transpersonal mind—a version of panpsychism allowing for a coherent quantum monism. 相似文献