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141.
Manel Mâalej Jihène Ben Thabet Nada Charfi Sahar Ellouze Sana Omri Nasreddine Zouari Lobna Zouari Mohamed Mâalej 《Sexuality & culture》2018,22(2):437-444
In the Arab and Muslim countries, there are several taboos of sexuality. To overcome the latter, and to distinguish between cultural and scientific data, sexual education is a key measure, especially during medical studies. The purpose of this study was to assess the knowledge of the Tunisian medical trainees and to identify their sources of information concerning sexuality. We conducted a survey among medical trainees of the faculty of medicine of Sfax, in Tunisia. An anonymous questionnaire was distributed to 171 and completed by 157 trainees (91.8%). The sources of knowledge about sexuality were: friends (81.5%; N = 128), internet (77.1%; N = 121), television and movies (68.2%; N = 107), courses at the faculty (40.1%; N = 63) and parents (22.9%; N = 36). The score of correct answers was higher than or equal to 75% for 28 trainees (17.8%). It was on average 63.3%. It was correlated with male gender (p = 0.006), being a second-year trainee (p = 0.017) and television and movies as a source of knowledge about sexuality (p = 0.008). Masturbation was considered pathological by 17.2% of participants (N = 27). A 5-min period of intercourse was deemed sufficient to have a female orgasm by 44 trainees (28%). Andropause and menopause are inconsistent with a satisfying sexuality according to 44.6% (N = 70) and 56.1% (N = 88) of the participants respectively. 相似文献
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143.
Liliana Meira João Salgado Inês Sousa António P. Ribeiro 《Journal of constructivist psychology》2018,31(3):257-272
The innovative moments model was used in a pilot study that aimed to explore the change processes involved in everyday change outside psychotherapy. According to this model, the emergence and development of innovative moments (IMs) as exceptions to a problematic pattern are closely associated with psychological change. A longitudinal design covering 4 months of interviews was implemented with 13 adults who were coping with significant personal problems without clinical psychopathological complaints. Semistructured interviews were used to explore participants' personal accounts of their problems, and change was assessed using a scaling task at the end of the study. A total of 114 interviews were analyzed using the innovative moments coding system. A general linear model showed that higher levels of change were associated with higher proportions of complex IMs over time. Moreover, lower levels of change were associated with an increase in elementary IMs. These results support the idea that successful psychological change in everyday life shares similarities with the change pattern found in psychotherapy using the innovative moments model. 相似文献
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145.
Luke?KallbergEmail authorView authors OrcID profile 《Theoretical medicine and bioethics》2018,39(1):27-56
I argue that the separation of conjoined twins in infancy or early childhood is unethical (rare exceptions aside). Cases may be divided into three types: both twins suffer from lethal abnormalities, only one twin has a lethal abnormality, or neither twin does. In the first kind of case, there is no reason to separate, since both twins will die regardless of treatment. In the third kind of case, I argue that separation at an early age is unethical because the twins are likely to achieve an irreplaceably good quality of life—the goods of conjoinment—that separation takes away. Evaluation of this possibility requires maturation past early childhood. Regarding the second type, I point out that with conceivable but unrecorded exceptions, these cases will consistently involve sacrifice separation. I present an argument that sacrifice separation is unethical, but in some cases a moral dilemma may exist in which separation and refraining from separation are both unethical. Perhaps in such cases a decision can be made on non-moral grounds; however, the possibility of such a decision serves not to mitigate but to underscore the fact that the separation is unethical. My conclusion, which applies to all three types of cases, is that it is unethical to separate conjoined twins before their developing personalities give some reliable indication as to whether they desire separation and whether they will achieve those goods of conjoinment. 相似文献
146.
Corey?KatzEmail authorView authors OrcID profile 《Ethical Theory and Moral Practice》2018,21(1):103-119
A number of theorists have argued that Scanlon's contractualist theory both "gets around" and "solves" the non-identity problem. They argue that it gets around the problem because hypothetical deliberation on general moral principles excludes the considerations that lead to the problem. They argue that it solves the problem because violating a contractualist moral principle in one's treatment of another wrongs that particular other, grounding a person-affecting moral claim. In this paper, I agree with the first claim but note that all it shows is that the act is impersonally wrong. I then dispute the second claim. On Scanlon's contractualist view, one wrongs a particular other if one treats the other in a way that is unjustifiable to that other on reasons she could not reasonably reject. We should think of person-affecting wronging in terms of the reasons had by the actual agent and the actual person affected by the agent's action. In non-identity cases, interpersonal justifiability is therefore shaped both by the reason to reject the treatment provided by the bad suffered and the reason to affirm the treatment provided by the goods had as a result of existing. I argue it would be reasonable for the actual person to find the treatment justifiable, and so I conclude that Scanlon's contractualist metaethics does not provide a narrow person-affecting solution to the non-identity problem on its own terms. I conclude that the two claims represent a tension within Scanlon's contractualist theory itself. 相似文献
147.
Michelle?BachEmail authorView authors OrcID profile 《Theoretical medicine and bioethics》2018,39(4):283-299
Violence in psychiatric clinics has been a consistent problem since the birth of modern psychiatry. In this paper, I examine current efforts to understand and reduce both violence and coercive responses to violence in psychiatry, arguing that these efforts are destined to fall short. By and large, scholarship on psychiatric violence reduction has focused on identifying discrete factors that are statistically associated with violence, such as patient demographics and clinical qualities, in an effort to quantify risk and predict violent acts before they happen. Using the work of Horkheimer and Adorno, I characterize the theoretical orientation of such efforts as identity thinking. I then argue that these approaches lead to epistemic imperceptiveness and a subtle form of conceptual restraint on patients. I suggest a reorientation in psychiatric research, away from identity thinking and toward a more productive and just approach to the problem of violence in psychiatric clinics. 相似文献
148.
Samuel?ClarkEmail authorView authors OrcID profile 《Ethical Theory and Moral Practice》2018,21(2):371-385
Velleman, MacIntyre, and others have argued for the compositional view that lives can be other than equally good for the person who lives them even though they contain all and only the same moments, and that this is explained by their narrative structure. I argue instead for explanation by self-realization, partly by interpreting Siegfried Sassoon’s exemplary life-narrative. I decide between the two explanations by distinguishing the various features of the radial concept of narrative, and showing, for each, either that self-realization is just as good an account, or that we should prefer the self-realization account, of the composition it is supposed to explain. I conclude that, if the shape of a life matters, it matters because some shapes are self-realizations, not because they are narratives. 相似文献
149.
Sarah?HortonEmail authorView authors OrcID profile 《Continental Philosophy Review》2018,51(2):193-210
In this paper, I argue that if we understand Levinas’s Desire of the Other as gift, we can understand it as joyful—that is, as celebratory. After presenting Levinas’s conception of Desire, I consider his claim, found in Otherwise than Being, that the self is a hostage to the Other, and I contend that, paradoxical as it may seem, being a hostage to the Other is actually liberating. Then, drawing on insights Richard Kearney offers in Reimagining the Sacred, I argue for understanding Desire as a gift that is the condition of possibility for joy. If I offer hospitality to the Other, I thereby accept the gift that makes joy possible, and this joy is not egoistic but is the proper response to the gift. Finally, I ask whether Desire can be joyful in practice, given that the pure gift is an originary condition and never a historical one, and I conclude that imperfect joy remains possible. Moreover, this imperfect joy is better than any solitary enjoyment I might experience in the total absence of the Other. 相似文献
150.
Robyn?HornerEmail authorView authors OrcID profile 《Continental Philosophy Review》2018,51(2):169-192
Much of the contemporary discussion of religion seems to do away with the very possibility of revelation. In this article, I use Lacoste’s phenomenology of la parole to rethink a theology of revelation in terms of God’s personal self-giving in experience. After examining Lacoste’s views of the relationship between philosophy and theology, his liturgical reduction and what this means for an understanding of experience and knowledge, and his thought of la parole more broadly, I give critical consideration to how he thinks the possibility of God’s address to humanity. Lacoste maintains that God’s presence in experience may be known through affection, and, indeed, that the word may so move us that we are able to recognise that presence. He uses the notion of self-evidence rather than the usual phenomenological category of evidence to evince the reasonableness of this response. I argue that while Lacoste accords due deference to a traditional understanding of revelation as the repetition or unfolding of a word addressed to us in the past, his thought also allows us to think revelation as a contemporary event, the hermeneutics of which allow us to know God in ways that are new. 相似文献