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111.
Personality measurement, faking, and employment selection 总被引:2,自引:0,他引:2
Real job applicants completed a 5-factor model personality measure as part of the job application process. They were rejected; 6 months later they (n = 5,266) reapplied for the same job and completed the same personality measure. Results indicated that 5.2% or fewer improved their scores on any scale on the 2nd occasion; moreover, scale scores were as likely to change in the negative direction as the positive. Only 3 applicants changed scores on all 5 scales beyond a 95% confidence threshold. Construct validity of the personality scales remained intact across the 2 administrations, and the same structural model provided an acceptable fit to the scale score matrix on both occasions. For the small number of applicants whose scores changed beyond the standard error of measurement, the authors found the changes were systematic and predictable using measures of social skill, social desirability, and integrity. Results suggest that faking on personality measures is not a significant problem in real-world selection settings. 相似文献
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Exploring the natural foundations of religion 总被引:1,自引:0,他引:1
Barrett JL 《Trends in cognitive sciences》2000,4(1):29-34
A new cognitive approach to religion is bringing fresh insights to our understanding of how religious concepts are maintained, acquired and used to motivate and direct actions. This approach suggests that seemingly extraordinary thoughts and behaviours can be supported by quite ordinary cognition and may thus be termed 'natural'. Simultaneously, this research is expanding the domain of concepts and causal reasoning in general. This review examines recent research into religious rituals, communication and transmission of religious knowledge, the development of god-concepts in children, and the origins and character of religious concepts in adults. Together, these studies consistently emphasize and support the notion that the cultural phenomena typically labeled as 'religion' may be understood as the product of aggregated ordinary cognition. The new cognitive science of religion should eventually provide a fuller account of the distinctive and apparently extraordinary properties of religion. 相似文献
115.
Louise Barrett 《The Behavior analyst / MABA》2016,39(1):9-23
Modern psychology has, to all intents and purposes, become synonymous with cognitive psychology, with an emphasis on the idea that the brain is a form of computer, whose job is to take in sensory input, process information, and produce motor output. This places the brain at a remove from both the body and environment and denies the intimate connection that exists between them. As a result, a great injustice is done to both human and nonhuman animals: On the one hand, we fail to recognize the distinctive nature of nonhuman cognition, and on the other hand, we continue to promote a somewhat misleading view of human psychological capacities. Here, I suggest a more mutualistic, embodied, enactive view might allow us to ask more interesting questions about how animals of all kinds come to know their worlds, in ways that avoid the (inevitable) anthropocentric baggage of the cognitivist viewpoint. 相似文献
116.
Snyder Rebecca J. Barrett Lisa P. Emory Rachel A. Perdue Bonnie M. 《Animal cognition》2021,24(5):1121-1131
Animal Cognition - Using an object-choice task, we measured the relative quantity discrimination ability of Asian elephants. Two zoo-housed elephants were given auditory cues of food being dropped... 相似文献
117.
H. Clark Barrett Alexander Bolyanatz Tanya Broesch Emma Cohen Peggy Froerer Martin Kanovsky Mariah G. Schug Stephen Laurence 《Cognitive Science》2021,45(6):e12992
It is widely held that intuitive dualism—an implicit default mode of thought that takes minds to be separable from bodies and capable of independent existence—is a human universal. Among the findings taken to support universal intuitive dualism is a pattern of evidence in which “psychological” traits (knowledge, desires) are judged more likely to continue after death than bodily or “biological” traits (perceptual, physiological, and bodily states). Here, we present cross-cultural evidence from six study populations, including non-Western societies with diverse belief systems, that shows that while this pattern exists, the overall pattern of responses nonetheless does not support intuitive dualism in afterlife beliefs. Most responses of most participants across all cultures tested were not dualist. While our sample is in no way intended to capture the full range of human societies and afterlife beliefs, it captures a far broader range of cultures than in any prior study, and thus puts the case for afterlife beliefs as evidence for universal intuitive dualism to a strong test. Based on these findings, we suggest that while dualist thinking is a possible mode of thought enabled by evolved human psychology, such thinking does not constitute a default mode of thought. Rather, our data support what we will call intuitive materialism—the view that the underlying intuitive systems for reasoning about minds and death produce as a default judgment that mental states cease to exist with bodily death. 相似文献
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People believe they see emotion written on the faces of other people. In an instant, simple facial actions are transformed into information about another's emotional state. The present research examined whether a perceiver unknowingly contributes to emotion perception with emotion word knowledge. We present 2 studies that together support a role for emotion concepts in the formation of visual percepts of emotion. As predicted, we found that perceptual priming of emotional faces (e.g., a scowling face) was disrupted when the accessibility of a relevant emotion word (e.g., anger) was temporarily reduced, demonstrating that the exact same face was encoded differently when a word was accessible versus when it was not. The implications of these findings for a linguistically relative view of emotion perception are discussed. 相似文献
120.
Winfred Arthur Jr. Dennis Doverspike Gerald V. Barrett Rosanna Miguel 《Journal of business and psychology》2013,28(4):473-485