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51.
Christos Douskos 《International Journal of Philosophical Studies》2017,25(4):504-524
Bill Pollard has recently developed an account of habits of action, endeavoring to rehabilitate the traditional notion of habit in a way that can be used to address current philosophical concerns. I argue that Pollard’s account has important shortcomings. The account is intended to apply indiscriminately to both habitual and skilled acts, but this overlooks crucial distinctions. Moreover, Pollard’s account fails to do justice to the various ways in which the idea of habit figures in the explanation and assessment of action. These shortcomings are a consequence of certain assumptions Pollard shares with the accounts of mind and action he sets to criticize. As long as these assumptions are left intact, the potential of dispositional notions such as habit and skill to contribute to contemporary debates will not be realized. 相似文献
52.
医疗暴力的危害、原因及对策 总被引:4,自引:0,他引:4
医疗暴力事件严重干扰医院正常诊疗秩序,给医疗服务带来许多负面影响,是急待解决的一个重要问题。介绍了部分国内外有关医疗暴力的报道,分析其危害及产生的原因,并提出相关对策。 相似文献
53.
Jonathan E. Adler 《Argumentation》2004,18(3):279-293
Is there a duty to respond to objections in order to present a good argument? Ralph Johnson argues that there is such a duty, which he refers to as the “dialectical tier“ of an argument. I deny the (alleged) duty primarily on grounds that it would exert too great a demand on arguers, harming argumentation practices. The valuable aim of responding to objections, which Johnson 's dialectical tier is meant to satisfy, can be achieved in better ways, as argumentation is a social-epistemic activity. 相似文献
54.
以中国古代外伤止血技术为例,从医学发展进程的角度,比较东、西方止血技术发展的差异,分析外伤止血方法发展缓慢的原因,据此提出加快发展中医药现代化进程的若干建议. 相似文献
55.
Arthur Peacocke 《Zygon》2004,39(2):413-429
Abstract. The present malaise of religion—and of theology, its intellectual formulation—in Western society is analyzed, with some personal references, especially with respect to its history in the United Kingdom and the United States. The need for a more open theology that takes account of scientific perspectives is urged. An indication of the understandings of God and of God's relation to the world which result from an exploration starting from scientific perspectives is expounded together with their fruitful relation to some traditional themes. The implications of this for the future of theology are suggested, not least in relation to the new phase, beginning in 2003, of the development of the Zygon Center for Religion and Science. In a concluding reflection the hope is expressed that the shared global experience and perspectives generated by the sciences might form a more common and acceptable starting point than hitherto for the exploration towards God of the seekers of many religious traditions and of none. 相似文献
56.
The way employees in an occupational crisis and other employees explain work events was analyzed. Two hundred and seventeen female participants gave spontaneous attributions for 7 positive and 7 negative hypothetical work events. The results showed that other-blame and a general negative emotional tone of the attributions most powerfully differentiated crisis individuals' attributions from noncrisis individuals' attributions. Future studies are required to determine whether negative attributions lead to occupational crises or whether occupational crises activate employees' tendencies to negative attributions. 相似文献
57.
Pekka Väyrynen 《Ethical Theory and Moral Practice》2004,7(1):53-79
This paper addresses a recent suggestion that moral particularists can extend their view to countenance default reasons (at
a first stab, reasons that are pro tanto unless undermined) by relying on certain background expectations of normality. I
first argue that normality must be understood non-extensionally. Thus if default reasons rest on normality claims, those claims
won't bestow upon default reasons any definite degree of extensional generality. Their generality depends rather on the contingent
distributional aspects of the world, which no theory of reasons should purport to settle. Appeals to default reasons cannot
therefore uniquely support particularism. But this argument also implies that if moral generalism entailed that moral reasons
by necessity have invariant valence (in the natural extensional sense), it would be a non-starter. Since generalism is not
a non-starter, my argument forces us to rethink the parameters of the generalism-particularism debate. Here I propose to clarify
the debate by focusing on its modal rather than extensional aspects. In closing, I outline the sort of generalism that I think is motivated by my discussion,
and then articulate some worries this view raises about the theoretical usefulness of the label ‘default reason’. 相似文献
58.
Objective Explanations of Individual Well-being 总被引:1,自引:0,他引:1
J. Varelius 《Journal of Happiness Studies》2004,5(1):73-91
Empirical research on questions pertaining to individual well-being is informed by the researchers' philosophical conception
of the nature of well-being and, consequently, the adequacy of such research is partly determined by the plausibility of this
conception. Philosophical theories of human well-being divide into subjective and objective. Subjective theories make our
well-being dependent on our attitudes of favour and disfavour. Objective theories deny this dependency. This article discusses
objective theories of individual well-being from the point of view of their explanatory power and argues that these theories
are unable to provide an acceptable account of the prudential goodness of what they consider to be good for human beings.
The article concludes by discussing some implications of its main argument to empirical research on questions pertaining to
individual well-being.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献
59.
Abstract. Although the Cognitive Science of Religion (CSR), a current approach to the scientific study of religion, has exerted an influence in the study of religion for almost twenty years, the question of its compatibility or incompatibility with theism has not been the subject of serious discussion until recently. Some critics of religion have taken a lively interest in the CSR because they see it as useful in explaining why religious believers consistently make costly commitments to false beliefs. Conversely, some theists have argued for the compatibility of religious belief with basic CSR results. In this article, we contribute to the incipient discussion about the worldview relevance of the CSR by arguing that while a theistic reading of the field only represents one interpretative option at most, antitheistic claims about the incompatibility of the CSR with theism look like they may be harder to maintain than first appearances might suggest. 相似文献
60.
by John A. Teske 《Zygon》2010,45(1):91-104
Differences of understanding in science and in religion can be explored via the distinction between paradigmatic and narrative modes of explanation. Although science is inclusive of the paradigmatic, I propose that in explaining the behavior of complex adaptive systems, and in the human sciences in particular, narratives may well constitute the best scientific explanations. Causal relationships may be embedded within, and expressions of higher-order constraints provided by, complex system dynamics, best understood via the temporal organization of intentionalities that constitute narrative. Complex adaptive systems, out of which intentions emerge, have behavioral trajectories that are in principle unique, contingent, and nondeterministic even in stable states and unpredictable across phase transitions. Given such unpredictability, the only explanation can be an interpretive story that retrospectively retraces the actual changes in dynamics. Without narrative, personality traits and human actions are incomprehensible. Such phenomena do not permit a reduction of purposive acts to nonpurposive elements or of reasons to the causes they constrain. Causality does not exhaust meaning. Given the role of narratives in human lives, religion and mythology provide larger stories within which individual stories make sense. Differences between narrative and historical truth suggest how we can be constituted by what we imagine ourselves to be. 相似文献