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141.
Journal of Child and Family Studies - The coparenting between grandparents and parents is increasingly prevalent in Chinese society. Based on the family system theory and the differential... 相似文献
142.
Written collaboratively by two undergraduate students and one professor, this article explores what it would mean to teach existentialism “existentially.” We conducted a survey of how Existentialism is currently taught in universities across North America, concluding that, while existentialism courses tend to resemble other undergraduate philosophy courses, existentialist texts challenge us to rethink conventional teaching practices. Looking to thinkers like Kierkegaard, Beauvoir and Arendt for insights into the nature of pedagogy, as well as recent work by Gert Biesta, we lay out the four qualities that we propose characterize “existentialist” teaching practices: an emphasis on teaching over learning and on the “how” over the what; the cultivation of newness as well as capacities for resistance. Reflecting on the significance of existentialism for classroom dynamics, we conclude by examining the tensions between existentialist commitments to freedom and prevailing trends in higher education. This essay raises questions about the emancipatory potential of existentialist philosophies, especially in the context of undergraduate classrooms. 相似文献
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144.
Xing Guang 《亚洲哲学》2013,23(4):305-322
The Chinese traditional culture includes three systems of thought: Confucianism, Daoism and Buddhism. The first two are Chinese culture, and Buddhism is a foreign religion introduced from India. Although there had been conflicts among the three systems of thoughts, but integration is the mainstream in the development of Chinese cultural thought. Thus, Chinese culture has developed into a system by uniting the three religions into one with Confucianism at the centre supported by Daoism and Buddhism. For over 2,000 years, Buddhism has interacted with all levels of Chinese culture such as literature, philosophy, morality, arts, architecture and religions. As a result, Buddhism has successfully integrated into the traditional Chinese culture and has become one of the three pillars. In this paper, I will discuss the Buddhist impact on Chinese culture from the following four points: (1) philosophy and moral teaching; (2) religions and popular beliefs; (3) language and literature; and (4) art and architecture. 相似文献
145.
Cognitive theories of emotion assert that emotional reactions to events depend on the manner in which events are interpreted and appraised. From this perspective, the same outcome can produce different emotions. For example, a score of 85% on a test can evoke positive feelings if it is considered a success or negative feelings if it is considered a failure. Among the various appraisal dimensions that have been identified, causal attributions are thought to play a particularly influential role in shaping emotional reactions to various events. For example, success can evoke pride if it is attributed to high ability, gratitude if it is attributed to help from others, relief if it is attributed to a stroke of good fortune, or guilt if it is attained fraudulently or at the expense of others. These cognitive-affective linkages are thought to be universal. In this paper, we report two studies that tested the cross-cultural generality of some of these assumptions. In Study 1, participants from the People's Republic of China were led to succeed or fail on an (alleged) test of their intelligence and creativity. Consistent with previous findings with Western samples, attributions to ability predicted participants' emotional reactions to their test performance, with high ability attributions linked to greater pride following success. In Study 2, we extended these findings with American and Chinese participants, using a different experimental manipulation of success and failure, and a measure of attributions to effort. For both cultural groups, attributions to ability (but not attributions to effort) predicted greater emotional reactions to success. We conclude that attribution-emotion linkages have cross-cultural validity, and that pride is maximized when success is attributed to high ability. 相似文献
146.
平面几何图形内隐学习的优势效应 总被引:1,自引:0,他引:1
在人工语法范式下,以平面几何图形为材料。探讨平面几何图形内隐和外显学习的特点,并增设性别变量以了解内隐和外显学习的性别差异。以108名在校大学生为被试,分内隐和外显学习组,每组男女各半。结果表明:1、指导语上不存在主效应,即平面几何图形内隐学习存在优势效应。2、性别变量不存在主效应,即男女在学习能力上性别差异不显著。3、单元变量上存在主效应,单元二的成绩好于单元一。实验结果再次证明了内隐学习优势效应的普遍存在。 相似文献
147.
This study explores culture's effect on behaviors and outcomes in intercultural negotiation and examines how those effects are moderated by role. Eighty U.S. and international students took part in a previously developed negotiation task (Pruitt, 1981) and completed Hui and Triandis's (1986) individualism‐collectivism (INDCOL) scale. Negotiation interactions were coded for information sharing, offers, and distributive tactics. Findings show that a negotiation dyad's collectivism is positively associated with higher joint profit. The effects of culture on both communication behaviors and joint outcomes, however, differ by role of the negotiator. In particular, seller collectivism has larger and more consistent effects on communication behavior and joint profit than buyer collectivism. Results support a ‘culture in context’ perspective of negotiation that takes into account negotiator qualities, contextual and structural features of the negotiation, and mediating processes in addition to cultural values. 相似文献
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149.
Based on the adaptive lie detector theory, this study is an examination of whether taking an oath, as context‐general information, increases the credibility of a suspect. The consistency of the testimonies of 6 eyewitnesses was manipulated so that it could be used as individuating information. There were 2 sets of testimonies: one that was consistent and one that was inconsistent. The results supported the adaptive lie detector theory. The participants judged those persons who took an oath to be more credible than those who did not, but this only happened in situations where the testimonies of the eyewitnesses were inconsistent. The theoretical and practical implications of the findings and future directions are then discussed. 相似文献
150.
Kuba Krys Colin A. Capaldi Wijnand van Tilburg Ottmar V. Lipp Michael Harris Bond C.‐Melanie Vauclair L. Sam S. Manickam Alejandra Domínguez‐Espinosa Claudio Torres Vivian Miu‐Chi Lun Julien Teyssier Lynden K. Miles Karolina Hansen Joonha Park Wolfgang Wagner Angela Arriola Yu Cai Xing Ryan Wise Chien‐Ru Sun Razi Sultan Siddiqui Radwa Salem Muhammad Rizwan Vassilis Pavlopoulos Martin Nader Fridanna Maricchiolo María Malbran Gwatirera Javangwe İdil Işık David O. Igbokwe Taekyun Hur Arif Hassan Ana Gonzalez Márta Fülöp Patrick Denoux Enila Cenko Ana Chkhaidze Eleonora Shmeleva Radka Antalíková Ramadan A. Ahmed 《International journal of psychology》2018,53(Z1):21-26
Inequalities between men and women are common and well‐documented. Objective indexes show that men are better positioned than women in societal hierarchies—there is no single country in the world without a gender gap. In contrast, researchers have found that the women‐are‐wonderful effect—that women are evaluated more positively than men overall—is also common. Cross‐cultural studies on gender equality reveal that the more gender egalitarian the society is, the less prevalent explicit gender stereotypes are. Yet, because self‐reported gender stereotypes may differ from implicit attitudes towards each gender, we reanalysed data collected across 44 cultures, and (a) confirmed that societal gender egalitarianism reduces the women‐are‐wonderful effect when it is measured more implicitly (i.e. rating the personality of men and women presented in images) and (b) documented that the social perception of men benefits more from gender egalitarianism than that of women. 相似文献