全文获取类型
| 收费全文 | 580篇 |
| 免费 | 41篇 |
| 国内免费 | 5篇 |
专业分类
| 626篇 |
出版年
| 2024年 | 5篇 |
| 2023年 | 13篇 |
| 2022年 | 7篇 |
| 2021年 | 9篇 |
| 2020年 | 24篇 |
| 2019年 | 21篇 |
| 2018年 | 15篇 |
| 2017年 | 25篇 |
| 2016年 | 16篇 |
| 2015年 | 16篇 |
| 2014年 | 21篇 |
| 2013年 | 42篇 |
| 2012年 | 4篇 |
| 2011年 | 14篇 |
| 2010年 | 10篇 |
| 2009年 | 13篇 |
| 2008年 | 31篇 |
| 2007年 | 31篇 |
| 2006年 | 34篇 |
| 2005年 | 47篇 |
| 2004年 | 34篇 |
| 2003年 | 29篇 |
| 2002年 | 27篇 |
| 2001年 | 11篇 |
| 2000年 | 28篇 |
| 1999年 | 17篇 |
| 1998年 | 17篇 |
| 1997年 | 6篇 |
| 1996年 | 12篇 |
| 1995年 | 18篇 |
| 1994年 | 6篇 |
| 1993年 | 4篇 |
| 1992年 | 3篇 |
| 1991年 | 7篇 |
| 1990年 | 2篇 |
| 1989年 | 2篇 |
| 1988年 | 3篇 |
| 1987年 | 2篇 |
排序方式： 共有626条查询结果，搜索用时 0 毫秒
571.
572.
Otávio Bueno 《Studia Logica》2008,89(2):213-235
Scientific change has two important dimensions: conceptual change and structural change. In this paper, I argue that the existence
of conceptual change brings serious difficulties for scientific realism, and the existence of structural change makes structural
realism look quite implausible. I then sketch an alternative account of scientific change, in terms of partial structures,
that accommodates both conceptual and structural changes. The proposal, however, is not realist, and supports a structuralist
version of van Fraassen’s constructive empiricism (structural empiricism). 相似文献
573.
Kerry Gordon 《Zygon》2002,37(4):963-983
Beginning with relativity and quantum theory, the deterministic view that has dominated and shaped Western culture for more than 2,500 years has begun to unravel, leading to the emergence of a new paradigm. This new paradigm effectively reformulates the project of science, conceiving of existence as an interpenetrating web of coevolving, cocreative relationships. By exploring Kabbalah and the new scientific paradigm within the context of shared evolutionary principles, I seek to demonstrate a viable alternative to the prevailing deterministic worldview. By going beyond the limits of determinism and re–visioning existence as an evolutionary, emergent phenomenon, we can establish a new basis for an authentic dialogue between science and religion. 相似文献
574.
David L. Hildebrand 《Metaphilosophy》2011,42(5):589-604
This essay argues that to understand Dewey's vision of democracy as “epistemic” requires consideration of how experiential and communal aspects of inquiry together produce what is named here “pragmatic objectivity.” Such pragmatic objectivity provides an alternative to absolutism and self‐interested relativism by appealing to certain norms of empirical experimentation. Pragmatic objectivity, it is then argued, can be justified by appeal to Dewey's conception of primary experience. This justification, however, is not without its own complications, which are highlighted with objections regarding “radical pluralism” in political life, and some logical problems that arise due to the supposedly “ineffable” nature of primary experience. The essay concludes by admitting that while Dewey's theory of democracy based on experience cannot answer all of the objections argumentatively, it nevertheless provides potent suggestions for how consensus building can proceed without such philosophical arguments. 相似文献
575.
全社会共同努力,在发展中实现卫生公正 总被引：1，自引：0，他引：1
冯泽永 《医学与哲学(人文社会医学版)》2005,(11)
“公正”是科学发展观的重要内容,是卫生系统的主要价值取向,实现公正是医药卫生界的神圣职责。目前,在发展中实现卫生公正已经刻不容缓。我们必须以政府为主导,坚持以人为本和卫生公正,树立扶贫济困的社会风气,共同努力,采用多种措施实现卫生公正。 相似文献
576.
Gayle E. Woloschak 《Zygon》2003,38(1):163-167
AIDS is a debilitating and fatal disease that was first identified as an infectious disease syndrome in the 1970s. The discovery of a nearly universally fatal infectious and rapidly spreading disease in the post–antibiotics era created apprehension in the medical community and alarm in the general population. Questions about how patients should be handled in medical and nonmedical settings resulted in the ostracizing of many AIDS patients and inappropriate patient management. Scientific investigation into modes of disease transmission and control helped to shape the management of AIDS patient care in such a way that ethical and protective practices could be developed. In this article I discuss some of the ethical questions that were addressed by appropriate scientific inquiry. 相似文献
577.
578.
Warren S. Poland 《The International journal of psycho-analysis》2009,90(2):249-262
Despite clinical sensitivity when listening to patients, analysts have not fared well in hearing and talking to each other with respectful open‐mindedness. Underlying factors are considered with particular focus on the interplay between self‐aimed forces of narcissism and outward‐aimed forces of curiosity. Included in examination of problems of collegial communication are limitations structurally inherent to the human mind (such as the need to abstract aspects of experience in order to focus attention plus the mind’s tendency to categorical thinking), those derived from individual psychology (such as vulnerability of self‐esteem), and those related to group dynamics (such as the problems attendant to new ideas and the allegiances they stir, parochialism and the development of radical schools, the competitiveness between schools). The contribution of cultural influences and the multiply determined uses of language are also highlighted. The core sense of smallness in the strangeness of the universe and in the presence of others is seen as a common thread. 相似文献
579.
Charley D. Hardwick 《Zygon》2005,40(3):667-682
Abstract. This essay is an appreciative engagement with Karl Peters's Dancing with the Sacred (2002). Peters achieves a naturalistic theology of great power. Two themes are covered here. The first is how Peters gives ontological footing for a naturalistic conception of God conceived as the process of creativity in nature. Peters achieves this by conceiving creativity in terms of Darwinian random variation and natural selection combined with the notion of nonequilibrium thermodynamics. He gives ontological reference for a conception of God similar to Henry Nelson Wieman's idea of creative transformation. The second theme is how Peters succeeds in translating this nonpersonal conception of God into a powerful view of naturalistic religion that can shape a religious form of life. The key is that Peters's God can be understood as present in experience. Peters provides naturalistic interpretations of grace and the cruciform structure of creativity; the latter addresses the problem of evil in a nuanced fashion. I conclude with three critical comments about Peters's environmental ethics, his use of the notion of mystery, and his failure to have a robust conception of human fault or sin. 相似文献
580.
Gordon D. Kaufman 《Zygon》2005,40(2):323-334
Abstract. Instead of focusing my remarks on John Caiazza's interesting and important thesis about the way in which modern technology is drastically secularizing our culture today, I examine the frame within which he sets out his thesis, a frame I regard as seriously flawed. Caiazza's argument is concerned with the broad range of religion/science/technology issues in today's world, but the only religion that he seems to take seriously is what he calls “revealed religion” (Christianity). His consideration of religion is thus narrow and cramped, and this makes it difficult to assess properly the significance of what he calls techno‐secularism. I suggest that employing a broader conception of religion would enable us to see more clearly what is really at stake in the rise of techno‐secularism. Instead of defining the issues in the polarizing terms of revealed religion versus secularity, I argue for a more integrative approach in which concepts are developed that can bring together and hold together major religious insights and themes with modern scientific thinking. If, for example, we give up the anthropomorphism of the traditional idea of God as creator and think of God as simply creativity, it becomes possible to integrate theological insights with current scientific thinking and to formulate the issues posed by the rise of techno‐secularism in a more illuminating way. This in turn should facilitate effective address of those issues. 相似文献