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61.
The mass return to campus by the mature woman has become commonplace at colleges and universities across the country. According to the Bureau of the Census, almost 800,000 adults 35 years of age and over were enrolled in or attending college in October 1972 and “over half (53 percent) were women” (Young 1973, p. 39), the overwhelming majority of whom were going to college part-time. Many of these women find that their decision to return to school after an extended interruption of their formal education is both serious and significant, changing not only their own values, perceptions, and self-images but also giving rise to stress and change in their relationships with their families. The 1973 report of the National Advisory Council on Extension and Continuing Education concludes with the statement, “Perhaps most importantly, continuing education programs for women have revitalized the idea that the most important kind of learning results in changes in life styles and in self-image and often requires long and difficult struggle” (Mulligan 1973, p. 17). These changes and the consequent long and difficult struggle often prove to be disturbing, disrupting, disabling, or even disastrous.  相似文献   
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This study is an investigation of the relationship between third grade final marks, achievement test scores, and subsequent achievement in elementary and secondary school. It was focused on the early identification of students for whom changes in the curriculum might be indicated.  相似文献   
65.
The sociological literature has produced a remarkably consistent picture of the quantitative patterns of religious disaffiliations in Western countries. This article argues, and demonstrates, that strong changes in a social context may lead individuals to disaffiliate rapidly, leading to very different aggregate effects from those in the “western model.” We use the unique situation of the separation of Germany from 1949 to 1989 and its subsequent reunification as a “natural experiment” to show just how much the relationships routinely found can be disrupted under changed conditions. The state socialist “treatment” affected religious disaffiliations in East Germany profoundly as it (a) made disaffiliations 10 times more probable in the East than in the West in the 1950s and 1960s, (b) shielded East German church members from factors that led to mass disaffiliations in the West in the late 1960s and early 1970s, (c) reversed the education‐disaffiliation link in the East, thus making disaffiliation more likely among the less educated, and (d) led to an especially strong increase in disaffiliations in the East right after the reunification  相似文献   
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Studia Logica - We establish completeness and the finite model property for logics featuring the pooling modalities that were introduced in Van De Putte and Klein (Pooling modalities and...  相似文献   
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Tamminga  Allard  Duijf  Hein  Van De Putte  Frederik 《Synthese》2021,198(9):8733-8753

We use a deontic logic of collective agency to study reducibility questions about collective agency and collective obligations. The logic that is at the basis of our study is a multi-modal logic in the tradition of stit (‘sees to it that’) logics of agency. Our full formal language has constants for collective and individual deontic admissibility, modalities for collective and individual agency, and modalities for collective and individual obligations. We classify its twenty-seven sublanguages in terms of their expressive power. This classification enables us to investigate reducibility relations between collective deontic admissibility, collective agency, and collective obligations, on the one hand, and individual deontic admissibility, individual agency, and individual obligations, on the other.

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68.
De Wilde  Matthias  Carrier  Antonin  Casini  Annalisa  Demoulin  Stéphanie 《Sex roles》2021,84(9-10):626-643
Sex Roles - The belief that sexualization might be used as a source of power for women in Western societies is spreading (Anderson 2014; Erchull and Liss 2013). The present research aims at...  相似文献   
69.
In four studies, we investigated the role of remembering, reflecting on, and mutating personal past moral transgressions to learn from those moral mistakes and to form intentions for moral improvement. Participants reported having ruminated on their past wrongdoings, particularly their more severe transgressions, and they reported having frequently thought about morally better ways in which they could have acted instead (i.e., morally upward counterfactuals; Studies 1–3). The more that participants reported having mentally simulated morally better ways in which they could have acted, the stronger their intentions were to improve in the future (Studies 2 and 3). Implementing an experimental manipulation, we then found that making accessible a morally upward counterfactual after committing a moral transgression strengthened reported intentions for moral improvement—relative to resimulating the remembered event and considering morally worse ways in which they could have acted instead (Study 4). We discuss the implications of these results for competing theoretical views on the relationship between memory and morality and for functional theories of counterfactual thinking.  相似文献   
70.
Internalism about moral responsibility is the view that moral responsibility is determined primarily by an agent's mental states; externalism is the view that moral responsibility is determined primarily by an agent's overt behaviour and by circumstances external to the agent. In a series of papers, Michelle Ciurria has argued that most if not all current accounts of moral responsibility, including Strawsonian ones, are internalist. Ciurria defends externalism against these accounts, and she argues that, in contrast to his contemporary followers, P.F. Strawson himself was an externalist. I believe that Ciurria's reading of Strawson is problematic. The aim of this paper is to elucidate Strawson's position with regard to the internalism‐externalism issue against the background of Ciurria's reading of him. I conclude that Strawson was neither an internalist nor an externalist about moral responsibility. I draw extensively upon the whole body of Strawson's work, much of which is sadly neglected in discussions of ‘Freedom and Resentment’, although it illuminates many of the issues discussed there.  相似文献   
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