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31.
William A. Rottschaefer 《Zygon》1995,30(3):407-433
Abstract. B.F. Skinner allures us with the possibilities of turning the stones of materialistic rewards into the bread of human values. He tempts us by assuring success in achieving our goals through behavioral science, if only we give up our autonomy. He offers the power of complete control over our behaviors, on condition that we relinquish responsibility for our lives to a technological elite. Is B. F. Skinner a flesh-and-blood Grand Inquisitor? This essay tries to persuade the reader that Skinner's offers are worth considering. 相似文献
32.
We evaluated a means of increasing staff members' interactions with an individual with multiple disabilities through use of a voice output communication aid (VOCA). When activated, the VOCA allowed the individual to communicate through synthesized speech. Results indicated that staff members interacted with the individual more frequently when she had access to the VOCA, suggesting that VOCAs may represent an alternative to more traditional staff management programs for increasing interactions. 相似文献
33.
Michael Davis 《Science and engineering ethics》1995,1(1):33-48
This article attempts to distinguish between science and technology, on the one hand, and engineering, on the other, offering
a brief introduction to engineering values and engineering ethics. The method is (roughly) a philosophical examination of
history. Engineering turns out to be a relatively recent enterprise, barely three hundred years old, to have distinctive commitments
both technical and moral, and to have changed a good deal both technically and morally during that period. What motivates
the paper is the belief that a too-easy equation of engineering with technology tends to obscure the special contribution
of engineers to technology and to their own professional standards and so, to obscure as well both the origin and content
of engineering ethics. 相似文献
34.
Philip Hefner 《Zygon》1994,29(1):67-73
Abstract. This piece challenges Michael Ruse on three points: (1) The charge that Christian myth and doctrine are incredible fails to take into account the scholarship that has clarified the genre to which myth belongs and its function. (2) Naturalistic explanations, like Ruse's, have fully as much difficulty dealing with questions of purpose and evil as religion does. (3) The concept of "deception" has a number of inherent problems that Ruse fails to consider, of which the chief is that it requires a certainty about truth and falsity that Ruse cannot and does not claim to possess. 相似文献
35.
Eugene G. d'Aquili 《Zygon》1994,29(3):371-381
36.
Plaud J 《Journal of applied behavior analysis》1996,29(4):585-587
Internet communication is becoming an important tool for both academic and clinical areas in psychology and behavior analysis. The Internet, a confederation of thousands of computer systems covering the entire globe (Plaud, 1996b), can significantly enhance behavior analysis in at least three major areas: (a) information exchange and communication among behavior analysts through list servers, (b) dissemination of empirical data and commentary through on-line journals and information servers, and (c) promotion of programs and services in behavior analysis. This commentary provides specific examples in each of these areas and addresses the basics of connecting to the Internet. 相似文献
37.
Ingeborg E. Haug 《Contemporary Family Therapy》1998,20(2):181-194
The inclusion of a spiritual dimension in family therapy theory and clinical practice may well be viewed as an important professional challenge of the nineties. Following a working definition of terms, this paper explores the ethical complexities inherent in operationalizing a spiritual orientation in therapy in light of the following principles adopted from medical ethics: Respect for clients' autonomy, safeguarding clients' welfare, protecting them from harm, and treating them justly and honestly. 相似文献
38.
Frederick Ferré 《Zygon》1996,31(1):93-99
Abstract. My comment on Ethics in an Age of Technology, volume 2 of Ian G. Barbour's Gifford Lectures, acknowledges the excellence of Barbour's depictions of the social-cum-technological problems facing humanity in the coming millennium. Barbour's proposed solutions, too, are reasonable—but usually presuppose fundamental reforms in social values, especially within the powerful industrialized societies. Without further analysis of technology and values, this seems to make such solutions “impossible dreams.” My thesis is that clear analysis of the ideal aspects of technology (as itself the embodiment of knowledge and values), plus clues from Alfred North Whitehead on the dynamics of social change, can reinforce hope even in “impossible” dreams. First, technology, though embodied in solid material machinery and powerful social institutions, is no more “solid” than constant reaffirmation of the values behind it (as was the case with the Berlin Wall). Second, great ideals, over time, have the power to help create the conditions of their own possibility. Social change is both “pushed” by coercive forces (e.g., climate changes) and “pulled” by great values (e.g., human dignity). Therefore there are practical benefits to be gained from attending to, and celebrating, even currently “impossible” dreams as they work to make themselves possible. 相似文献
39.
Ian G. Barbour 《Zygon》1996,31(1):101-110
Abstract. Both Roger Shinn and Robert Stivers ask whether technology has a momentum of its own that is difficult if not impossible to control (“autonomous technology” or “technological inevitability”). I reply that the difficulty in controlling technology is a product of economic and political institutions (such as corporate lobbying and campaign contributions) rather than of any inherent characteristics of technology. Against Stivers's assertion that the ecosystem should be the center of value in environmental ethics, I defend the process view that all beings are valuable, but they are not equally valuable in their richness of experience or their contribution to the experience of others. I also consider his caveats about ambiguities in the concept of sustainability. Two questions raised by Mary Gerhart are taken up: the difficulties of interdisciplinary writing and the role of theological ethics in discussions of public policy. In dialogue with Frederick Ferre I explore the role of alternative visions of the good life as a source of social change. In the face of diminished concern about social justice and environmental sustainability among citizens and in Congress since the book was written, I express long-range hope, but not optimism about the short-term prospects for change. 相似文献
40.
Ehlen S. J. Peter 《Studies in East European Thought》1996,48(1):83-108
A. F. Losev, one of the most important Russian philosophers and historians of ancient aesthetics and culture in the 20th century,
develops in his ‘Dialectics of the Myth’ (Dialektika mifa), 1930, a personalistic ontology by using elements of neoplatonic philosophy and Orthodox Christian belief. According to
Losev reality in all its different expressions and ontological strata must be understood as “mythical”, i.e. as “living mutual
exchange of subject and object”. The subjective and personal aspect of reality is not grounded in man’s epistemic relation
to it alone; reality in itself has to be characterized as personal and subjective. The main philosophical opponent is Descartes,
the founder of “modern rationalism and mechanism”.
相似文献