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191.
Christian Early 《Zygon》2017,52(3):847-863
Religion and science dialogues that orbit around rational method, knowledge, and truth are often, though not always, contentious. In this article, I suggest a different cluster of gravitational points around which religion and science dialogues might usefully travel: philosophical anthropology, ethics, and love. I propose seeing morality as a natural outgrowth of the human desire to establish and maintain social bonds so as not to experience the condition of being alone. Humans, of all animals, need to feel loved—defined as a compassionate present‐with in dynamic dyadic relation such that one experiences the sense of mattering—but that need has an equally natural tendency to be met by creating biased us‐and‐them distinctions. A “critical” natural ethics, then, is one in which we become aware of and work to undermine our tendency to reify in‐group distinctions between “us” and “them.” Religious communities that work intentionally on this can be seen, to some extent, as laboratories of love—or as sites for co‐creating knowledge in perilous times. 相似文献
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Prior research has provided substantial insight into individuals’ intertemporal preferences (i.e., preferences about delayed rewards). In the present study, we instead investigated the preferences of small groups of individuals asked to express collective intertemporal decisions. The paradigm consisted of three phases. During the precollaboration and postcollaboration phases, participants completed an intertemporal decision task individually. During the collaboration phase, participants completed a similar task in small groups, reaching mutually-agreed-upon decisions. The results suggest that group preferences were systematically related to the mean of the group members’ precollaboration preferences. In addition, collaborative decision making altered the group members’ intertemporal preferences. Specifically, individuals’ postcollaboration preferences converged toward the preferences of their respective groups. Furthermore, we found that individuals’ postcollaboration preferences were independently related to both their precollaboration preferences and the preferences of the other group members, suggesting that individuals’ postcollaboration preferences represented a revision of their precollaboration preferences based on the preferences observed in other group members. In Experiment 2, we demonstrated that similar patterns of results were found whether participants were making matching judgments or binary choices. 相似文献
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Christian B. Miller 《European Journal of Philosophy》2002,10(3):354-374
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In the name of democracy: The value of democracy explains leniency towards wrongdoings as a function of group political organization 下载免费PDF全文
Andrea Pereira Juan Manuel Falomir‐Pichastor Jacques Berent Christian Staerklé Fabrizio Butera 《European journal of social psychology》2015,45(2):191-203
According to the “democracy‐as‐value” hypothesis, democracy has become an ideological belief system providing social value to democratic individuals, groups and institutions, granting legitimacy to their actions (even if dishonest or violent), and protecting them from consecutive punishments. The present research investigates the extent to which this legitimizing process is based on the individual endorsement of democratic principles. Across four experiments, following the misdeed of a (few) group member(s), respondents who valued democratic group organization and democracy in general expressed more lenient retributive justice judgments towards democratic (as compared with nondemocratic) offender groups. These findings shed light on the ways in which democratic ideology infuses justice judgments. Copyright © 2015 John Wiley & Sons, Ltd. 相似文献
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Christian List 《No?s (Detroit, Mich.)》2018,52(2):295-319
The existence of group agents is relatively widely accepted. Examples are corporations, courts, NGOs, and even entire states. But should we also accept that there is such a thing as group consciousness? I give an overview of some of the key issues in this debate and sketch a tentative argument for the view that group agents lack phenomenal consciousness (pace Schwitzgebel 2015 ). In developing my argument, I draw on integrated information theory, a much‐discussed theory of consciousness. I conclude by pointing out an implication of my argument for the normative status of group agents. 相似文献
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Prof. Dr. Christian Reimer Harald B. Jurkat Anke Vetter Katja Raskin 《Psychotherapeut》2005,50(2):107-114
In a large empirical cross-sectional study the quality of life of medical and psychological psychotherapists ( n =71, respectively n =103) was examined as well as the influence of the different therapeutic methods used. Instruments used were the Questionnaire on Quality of Life of Physicians (Reimer and Jurkat 2003) respectively the Questionnaire on Quality of Life of Psychologists (Jurkat and Reimer 2003) as well as the SF-36 Health Survey (Bullinger and Kirchberger 1998). The majority of participants in both samples are satisfied with their life. Psychological psychotherapists are comparatively more content with their work situation and judge their own health more positively than their medical colleagues do. Both groups feel their income situation to be a loss in quality of life. A common fear is an even greater bureaucratic burden and financial deterioration. Thus it seems that psychohygienic measures and secure job perspectives may contribute to raising the quality of life of psychotherapists. 相似文献