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211.
RE‐ENVISIONING HOPE: ANTHROPOGENIC CLIMATE CHANGE,LEARNED IGNORANCE,AND RELIGIOUS NATURALISM
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Carol Wayne White 《Zygon》2018,53(2):570-585
In this essay, I introduce religious naturalism as one contemporary religious response to anthropogenic climate change; in so doing, I offer a concept of hope associated with the beauty of ignorance, of not knowing ourselves in the usual manner. Reframing humans as natural processes in relationship with other forms of nature, religious naturalism encourages humans’ processes of transformative engagement with each other and with the more‐than‐human worlds that constitute our existence. Hope in this context is anticipating what possibilities may occur when human organisms enact our evolutionary capacities as relational organisms who can love, engaging in multilayered processes of changing behaviors, values, and relationships that promote the betterment of myriad nature. 相似文献
212.
Andrew Root 《Dialog》2008,47(4):314-319
Abstract : This article explores the rise of the short‐term mission trip in youth ministry. It argues that this escalation has much to do with transformations of globalization. This reality requires that the mission trip confront the conundrum of dealing with dichotomies between its service and its tourist activities. By exploring the work of sociologist Zygmunt Bauman we see why we face such dichotomies. The article concludes by providing some theological thoughts connected to Karl Barth's theology of the word that might help us move past these tensions between global service and global tourism. 相似文献
213.
David Liggins 《Philosophical Studies》2008,138(2):151-160
The Brock-Rosen problem has been one of the most thoroughly discussed objections to the modal fictionalism bruited in Gideon
Rosen’s ‘Modal Fictionalism’. But there is a more fundamental problem with modal fictionalism, at least as it is normally
explained: the position does not resolve the tension that motivated it. I argue that if we pay attention to a neglected aspect
of modal fictionalism, we will see how to resolve this tension—and we will also find a persuasive reply to the Brock-Rosen
objection. Finally, I discuss an alternative reading of Rosen, and argue that this position is also able to fend off the Brock-Rosen
objection. 相似文献
214.
Kenneth Wain 《Studies in Philosophy and Education》2008,27(2-3):103-114
Alasdair MacIntyre and Richard Rorty, in their different ways, have represented the tension between acculturation and individuation,
truth and freedom, as central to modern education systems, a tension which, both agree, they have failed to resolve. The paper
argues that an additional complication is that in the contemporary postmodern landscape, which prioritises the notion of lifelong
learning in its policy discourse, the very notion of education is threatened, and asks whether we should care. It considers
MacIntyre’s suggestion that the notion of the educated public can solve the former tension and concurrently re-launch the
notion of education in the postmodern world—central to MacIntyre’s plan is the reform of the university. And against it Rorty’s
suggestion that acculturation and individuation be regarded as different but connected processes, with individuation conceived
as self-creation and located in the non-vocational university. 相似文献
215.
公正判断中的“非理性”研究是社会认知双过程加工理论在公正领域的拓展, 也是不确定性管理和道德心理研究的延续。就加工过程而言, 个体的公正判断可能同时依存“理性”和“非理性”两个结构和进化都不同的认知体系。置换过程、首因效应、极端判断、补偿偏见、责备无辜受害者和道德命令效应是公正判断中“非理性”的主要表现。自我因素、公正敏感性、道德认同、情绪状态和公正世界信念等个体变量是其主要影响因素。综合来看, 目前公正判断的“非理性”研究还比较庞杂, 其进化根源、生理机制、如何与理性过程交互作用等还有待深入研究。此外, 结合社会现实问题、关注第三方视角、多理论解释的整合及多水平因素的交互影响可能是未来的研究方向。 相似文献
216.
John Polkinghorne 《Zygon》2000,35(4):941-953
The current interaction of science and theology is surveyed. Modern physics describes a world of intrinsic unpredictability and deep relationality. Theology provides answers to the metaquestions of why that world is rationally transparent and rationally beautiful and why it is so finely tuned for carbon-based life. Biology's fundamental insight of evolutionary process is to be understood theologically as creation "making itself." In the twenty-first century, biology may be expected to move beyond the merely mechanical. Neuroscience will not have much useful interaction with theology until it attains theories of wide explanatory scope. Computer models of the brain do not meet this requirement. A theological style of bottom-up thinking comes closest to scientific habits of thought. Complexity theory suggests that information will prove to be an increasingly important scientific concept, encouraging theology to revive the Thomistic notion of the soul as the form of the body. Another gift of science to theology will lie in providing a meeting point for the encounter of the world faith traditions. 相似文献
217.
Erika Krejci 《The International journal of psycho-analysis》2009,90(4):827-842
In order to treat patients with a narcissistic structure showing a rigid shell of defence together with a lack of inner differentiation – insufficient subject/object constitution – one has to deal with a split kind of transference. Their compelling need for distance corresponds to their fragile self‐esteem. They feel threatened by the analysis and the analytic relationship. Because the seeming normality of these patients’ thinking and language is deceptive, a variation of psychoanalytic technique to facilitate the work with them is described and explained in detail. To transform their two‐dimensional ‘inner’ world, which functions in a PS modus, it is helpful to show them, with changing viewpoints step by step, their own manoeuvres, misconceptions and manipulative use of language within the analytic relationship. The gratifying extension of their self‐awareness leads to the introjection of the analyst’s alpha‐function. This makes possible a more distinct separation of subject and object representations and a transformation to a three‐dimensional, oedipally structured world with a strengthened capacity to symbolize. This method of working is grounded in Bion’s theory of thinking. A case vignette illustrates a development of this kind. 相似文献
218.
Olavi Hämäläinen 《The International journal of psycho-analysis》2009,90(6):1277-1297
What is internal and what is external according to psychoanalytic theory? This is a surprisingly complicated question. The terminology is often ambiguous and inconsistent as, for instance, in the use of terms like ‘object’ and ‘other’. The relationship between internal and external in psychoanalysis is analysed from a philosophical, concept analytical, developmental psychological, methodological and trauma versus internal dynamics point of view. It is argued that psychoanalytical writing is influenced by the authors’ need to create their personal psychoanalytic theory and language. This is seen as one of the main reasons for the terminological variety and ambiguity in psychoanalytic writing. It is also argued that one particular reason for difficulties concerning the internal–external terminology is the existential anxiety awakened by the threat of the essential aloneness of man. The consciousness of this has a tendency to fade and lead to unclear terminology. The importance of the transitional world as a resting place from the hard reality of this essential aloneness is emphasized. The transitional world is also seen as a necessary part of psychoanalytical practice, as an aid in striving for the truth and reality, important goals of psychoanalysis. 相似文献
219.
Ishtiyaque Haji 《Sophia》2009,48(1):1-14
In this paper, I expose a conundrum regarding divine creation as Leibniz conceives of such creation. What energizes the conundrum
is that the concept of omnibenevolence—“consequential omnibenevolence”—that the Leibnizian argument for the view that the
actual world is the best of all possible worlds presupposes, appears to sanction the conclusion that God has no practical
reasons to create the actual world.
相似文献
Ishtiyaque HajiEmail: |
220.
Kenneth P. Winkler 《Philosophia》2009,37(3):477-501
Locke is what present-day aestheticians, critics, and historians call an intentionalist. He believes that when we interpret
speech and writing, we aim—in large part and perhaps even for the most part—to recover the intentions, or intended meanings,
of the speaker or writer. Berkeley and Hume shared Locke’s commitment to intentionalism, but it is a theme that recent philosophical
interpreters of all three writers have left largely unexplored. In this paper I discuss the bearing of intentionalism on more
familiar themes in empiricist reflections on language, among them the signification of things (as opposed to ideas); the signifying
role of whole propositions; and the possibility of reference to an “external” world.
相似文献
Kenneth P. WinklerEmail: |