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271.
Chris Klassen 《Journal of Contemporary Religion》2008,23(3):355-362
In an interview on BeliefNet.com, Battlestar Galactica producer Ronald Moore claimed that his portrayal of the human colonials as polytheistic in contrast to the monotheistic Cylons was a deliberate statement about tolerance and the lack of tolerance in modern monotheistic religions. The underlying assumption about the tolerance of polytheism is also percolating through wider Western society. The idea of multiple deities seems to strike a chord with some proponents of religious pluralism and thus seems a suitable contrast to monotheistic constructs of one God, one Truth. This research note is concerned with the discourse of polytheism versus monotheism. I argue that the sci-fi TV show Battlestar Galactica provides an opportunity to complicate a definition of polytheism as inherently more tolerant of religious diversity than monotheism. 相似文献
272.
Stiff C 《The Journal of social psychology》2008,148(5):609-629
Studies of reputation use in social interactions have indicated that when individuals can acquire a positive or negative reputation, they are motivated to act in a cooperative fashion. However, few researchers have examined how the opportunity to confer this reputation on a partner may influence an individual's behavior in a mixed-motive situation. In the present study, an experiment using a trust-game paradigm indicated that participants felt that they had more control over their partner's reputation when they could leave feedback regarding the outcome of their interaction with their partner. However, the participants would only donate a substantial portion of their initial endowment (i.e., over 50%) when they could leave feedback for a partner and when they felt that their partner was concerned about his or her own reputation. The author discusses these findings in regard to how they might apply to real-world reputation use and how possible future studies may further expand knowledge in this area. 相似文献
273.
Discussions of conflict of interest (COI) in the university have tended to focus on financial interests in the context of medical research; much less attention has been given to COI in general or to the policies that seek to manage COI. Are university COI policies accessible and understandable? To whom are these policies addressed (faculty, staff, students)? Is COI clearly defined in these policies and are procedures laid out for avoiding or remedying such situations? To begin tackling these important ethical and governance questions, our study examines the COI policies at the Group of Thirteen (G13) leading Canadian research universities. Using automated readability analysis tools and an ethical content analysis, we begin the task of comparing the strengths and weaknesses of these documents, paying particular attention to their clarity, readability, and utility in explaining and managing COI. 相似文献
274.
275.
Chris Moore 《Infant and child development》2006,15(2):191-193
It is argued that alongside the mentalistic and the behaviouristic forms, there is a third kind of gaze understanding. Gaze may be understood to be subjective in the sense that there can be diversity across self and other in terms of what is seen, without it being understood to be representational. This form of gaze understanding is more consistent with the evidence on toddlers' understanding of gaze and may well represent a developmentally intermediate form between the behaviouristic and mentalistic forms discussed in the target article. Copyright © 2006 John Wiley & Sons, Ltd. 相似文献
276.
Philosophical Studies - The standard account of supererogation holds that Liv is not morally required to jump on a grenade, thereby sacrificing her life, to save the lives of five soldiers. Many... 相似文献
277.
278.
This study compared the cross-cultural formation and reactions toward overall fairness perception of employees from the US, China, Korea, and Japan. Distributive justice was related to overall fairness less strongly for Americans and Japanese than for Chinese and Koreans. In contrast, interactional justice was related to overall fairness more strongly for Americans and Japanese than for Chinese and Koreans. As expected, materialism seems to provide a coherent account of these cultural differences. In addition, overall fairness showed a stronger effect on turnover intention for Americans than for Chinese and Koreans. For job satisfaction, the effect of overall fairness was stronger for Americans than for Chinese, Koreans, and Japanese. Power distance seems to provide an adequate account of these cultural differences. 相似文献
279.
Cultural assumptions about one's relation to others and one's place in the world can be literally embodied in the way one cognitively maps out one's position and motion in time and space. In three experiments, we examined the psychological perspective that Asian American and Euro-American participants embodied as they both comprehended and produced narratives and mapped out metaphors of time and space. In social situations, Euro-American participants were more likely to embody their own perspective and a sense of their own motion (rather than those of a friend), whereas Asian American participants were more likely to embody a friend's perspective and sense of motion (rather than their own). We discuss how these psychological perspectives represent the soft embodiment of culture by implicitly instantiating cultural injunctions (a) to think about how you look to others and to harmonize with them or (b) to know yourself, trust yourself, and act with confidence. 相似文献
280.
Drummond PD Back K Harrison J Helgadottir FD Lange B Lee C Leavy K Novatscou C Orner A Pham H Prance J Radford D Wheatley L 《Behaviour research and therapy》2007,45(7):1601-1608
Changes in facial blood flow were investigated during an introductory conversation, delivering a speech, and listening to the speech afterwards in 16 people with a fear of blushing and 16 controls. It was hypothesized that fear of blushing would be associated with high ratings of self-reported blushing intensity and embarrassment during the tasks, and with persistence of the blushing reaction between tasks. Embarrassment and self-reported blushing intensity were greater in the fear-of-blushing group than in controls throughout the experiment. Increases in facial blood flow were similar in the two groups during each of the tasks. However, blushing dissipated more slowly after each task in the fear-of-blushing group than in controls, resulting in an incremental increase in facial blood flow over the course of the experiment. The slow recovery after an episode of blushing might result in physiological or social cues that help to maintain a fear of blushing. 相似文献