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131.
Prior research on the psychology of retribution is complicated by the difficulty of separating retributive and general deterrence motives when studying human offenders (Study 1). We isolate retribution by investigating judgments about punishing animals, which allows us to remove general deterrence from consideration. Studies 2 and 3 document a “victim identity” effect, such that the greater the perceived loss from a violent animal attack, the greater the belief that the culprit deserves to be killed. Study 3 documents a “targeted punishment” effect, such that the responsive killing of the actual “guilty” culprit is seen as more deserved than the killing of an almost identical yet “innocent” animal from the same species. Studies 4 and 5 extend both effects to participants' acceptance of inflicting pain and suffering on the offending animal at the time of its death, and show that both effects are mediated by measures of retributive sentiment, and not by consequentialist concerns. 相似文献
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Mary Evelyn Tucker 《Zygon》2015,50(4):949-961
With the challenge of communicating climate science in the United States and making progress in international negotiations on climate change there is a need for other approaches. The moral issues of ecological degradation and climate justice need to be integrated into social consciousness, political legislation, and climate treaties. Both science and religion can contribute to this integration with differentiated language but shared purpose. Recognizing the limits of both science and religion is critical to finding a way forward for addressing the critical challenges of climate change. How we value nature and human–Earth relations is crucial to this. We need a broader environmental ethics in dialogue with the science of climate change. 相似文献
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Adam Voight 《Journal of community & applied social psychology》2015,25(4):310-326
This case study used a student voice program in an urban middle school in the southeastern United States to examine the validity of three theoretically derived pathways through which student voice may affect positive school climate. First, using a youth participatory action research process to identify barriers to learning, analyse their root causes, and advocate for solutions to school administration allowed students to influence minor school policies and implement anti‐bullying, classroom‐behaviour‐monitoring, and experiential‐learning initiatives. However, there were challenges to making these policy and practice changes systemic. Second, relationships were formed and strengthened as a byproduct of student participant and staff collaboration in program activities. However, the program may have contributed to an ingroup–outgroup dynamic between participants and other peers. Third, students who participated in the program developed citizenship competencies, and their development may have promoted broader prosocial norms among the student body, though evidence was inconsistent. Study findings suggest that future research examine how variations in the implementation of student voice initiatives can maximize the contribution to a positive school climate in urban schools. Findings also suggest that practitioners should ensure that student teams be representative of a multitude of student identities. Copyright © 2014 John Wiley & Sons, Ltd. 相似文献
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Innovation in the Greek Orthodox Tradition? The Question of Change in Greek Orthodox Thought and Practice edited by Trine Stauning Willert and Lina Molokotos‐Liederman (eds.), Ashgate, 2012 (ISBN 978‐1‐4094‐2077‐4), xiv + 284 pp., hb £55 下载免费PDF全文
Adam A. J. DeVille 《Reviews in Religion & Theology》2015,22(1):90-93
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A conspicuous oversight in recent debates about the vexed problem of the value of knowledge has been the value of knowledge-how. This would not be surprising if knowledge-how were, as Gilbert Ryle [1945, 1949] famously thought, fundamentally different from knowledge-that. However, reductive intellectualists [e.g. Stanley and Williamson 2001; Brogaard 2008, 2009, 2011; Stanley 2011a, 2011b] maintain that knowledge-how just is a kind of knowledge-that. Accordingly, reductive intellectualists must predict that the value problems facing propositional knowledge will equally apply to knowledge-how. We show, however, that this is not the case. Accordingly, we highlight a value-driven argument for thinking (contra reductive intellectualism) that knowledge-how and knowledge-that come apart. 相似文献