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211.
The past and current states of research on social comparison are reviewed with regard to a series of major theoretical developments that have occurred in the past 5 decades. These are, in chronological order: (1) classic social comparison theory, (2) fear-affiliation theory, (3) downward comparison theory, (4) social comparison as social cognition, and (5) individual differences in social comparison. In addition, we discuss a number of expansions of research on social comparison as they are currently occurring, and we outline what we see as likely and desirable future directions, including an expansion of areas, methods, and conceptualizations, as well as a stronger focus on cognitive, neuroscientific, and evolutionary aspects of social comparison. 相似文献
212.
Abraham P. Buunk Jos Maria Peir Chris Griffioen 《Journal of applied social psychology》2007,37(7):1489-1500
This study examined the effects of social comparison among students in their final year of study. Participants were presented with a fictitious interview with a new graduate who was either successful or unsuccessful in the job market. Exposure to the successful target led to a higher degree of inspiration, identification, and proactive career behavior than did exposure to the unsuccessful target. The higher participants were in social comparison orientation (dispositional tendency to compare oneself with others), the more they identified with the targets and the more proactive career behavior they showed. This suggests that, overall, comparing oneself with others may inspire individuals to actively work on their careers. 相似文献
213.
214.
We argue that sex drive can be regarded as a fundamental correlate of individual differences in mating strategies, and that it modulates men’s tendencies to engage in intrasexual competition. We expected that men with a high sex drive would be more threatened by a rival in a sexual context than in a commitment context, whereas men with a low sex drive would be more threatened by a rival in a commitment context. Male participants were subliminally primed with either sex-related or commitment-related words, and then confronted with a romantic rival. The results confirm expectations and are discussed in light of other research. 相似文献
215.
Ibrahim Abraham 《Contemporary Islam》2009,3(1):79-97
Drawing on qualitative data from interviews with twelve queer Muslims in Australia, this article analyses the ongoing struggle
for queer Muslim recognition within the context of the so-called ‘Clash of Civilisations’. Analysing the rhetoric of national
security and ‘Western’ civilisational identity, this article interrogates the incorporation of sexuality into the cultural
and political discourse of the ‘war on terror’, from the xenophobic demonisation of Muslims as sexual predators, to liberal
Islamophobia that posits Islam as an aggressive and alien Other against which liberal capitalism must be defended. Within
this hostile environment, queer Muslims in Australia are articulating various strategies for finding meaning in their lives.
From a Marxist perspective, this article analyses these strategies for recognition which range from complex acts of ‘closeting’
sexual, ethnic and religious identities, to subversive acts of critical hybridity that seek to negate the exclusionary nature
of homophobia and Islamophobia within Australia’s multicultural society. 相似文献
216.
Michael J. Mason Christopher Schmidt Anisha Abraham Leslie Walker Kenneth Tercyak 《Journal of clinical psychology in medical settings》2009,16(4):346-354
The present study examined components of adolescents’ social environment (social network, extracurricular activities, and
family relationships) in association with depression. A total of 332 adolescents presenting for a routine medical check-up
were self-assessed for social network risk (i.e., smoking habits of best male and female friends), extracurricular activity
level (i.e., participation in organized sports teams, clubs, etc.), family relationship quality (i.e., cohesion and conflict),
and symptoms of depression (i.e., minimal, mild, moderate/severe). Results of a forward linear regression modeling indicate
that social environment components were associated with a significant proportion of the variance in adolescent depression
(Adjusted R
2 = .177, p ≤ .05). Specifically, adolescent females (β = .166, p < .01) and those having more smokers in their social network (β = .107, p < .05) presented with significantly greater depression symptoms. Conversely, adolescents who engaged in more extracurricular
activities (β = −.118, p < .05) and experienced higher quality family relationships (β = −.368, p < .001) presented with significantly lower depressive symptoms. These findings highlight the important role that the social
environment plays in adolescent depression, as well as yields new insights into socially-based intervention targets that may
ameliorate adolescent depression. These intervention targets may be gender-specific, include positive social network skills
training, increase adolescents’ engagement in organized activities, and attend to the quality of their family relationships. 相似文献
217.
Social control doctrines of mental disorders have influenced a generation of psychologists and have shaped attitudes and discussions about how to treat the mentally ill. In light of the failure of deinstitutionalization as a public policy and the contemporary concern with the medical or biological bases of psychiatric disorders, this paper re-examines social control doctrines. Reviewing mid-nineteenth century statistical accounts, the author challenges claims of social control theorists and shows that in recent years some former social control advocates and revisionists have “recanted” and criticized their earlier use of the concept of social control, particularly the characterization of the asylum as a “total institution”. 相似文献
218.
Abraham Olivier 《South African Journal of Philosophy》2013,32(4):336-349
AbstractMy remarks on Metz’s project will focus on another angle than the one Metz uses. I am more interested in thinking about whether and how far ethical standards from different cultures really differ, how to understand those differences, and how to relate them to what is objectively good, independently of people’s opinions on the matter. Of course one widely circulating opinion on the topic is that cross-cultural differences somehow demonstrate that there is no such thing as objective good at all - that each culture has its own conception of what is good, right, permitted, forbidden, and so on, and the differences are so wide that anyone at all familiar with this, can no longer take seriously the idea that there could be any “objective” values underlying such varied systems. 相似文献
219.
220.