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41.
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Reaction times to make a familiarity decision to the faces of famous people were measured after recognition of the faces in a pre-training phase had occurred spontaneously or following prompting with a name or other cue. At test, reaction times to familiar faces that had been recognized spontaneously in the pre-training phase were significantly facilitated relative to an unprimed comparison condition. Reaction times to familiar faces recognized only after prompting in the pre-training phase were not significantly facilitated. This was demonstrated both when a name prompt was used (Experiments 1 and 3) and when subjects were cued with brief semantic information (Experiment 2).

Repetition priming was not found to depend on prior spontaneous recognition per se. In Experiment 3, spontaneously recognizing a familiar face did not prime subsequent familiarity judgements when the same face had only been identified following prompting on a prior encounter. In Experiment 4, recognition memory for faces recognized after cueing was found to be over 90% accurate. This indicates that prompted recognition does not yield repetition priming, even though subjects can remember the faces. A fusion of “face recognition unit” and “episodic record” accounts of the repetition priming effect may be more useful than either theory alone in explaining these results.  相似文献   
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Introduction: The purpose of this study was to examine questions related to the process, perceived outcomes, and ethics of therapists who provide counselling and therapy online. Method: An online survey was conducted (N=93) with identified e-counsellors with at least a Master's Degree. Questions included demographic information and Likert-type scales related to extent of practice, theoretical orientation, training and supervision, attitudes about appropriate practice, referral, legal and ethical issues, practice difficulties, and therapist satisfaction. Results: Overall, e-counsellors are satisfied with their practice and believe it is effective. They generally do not have formal training or supervision in online practice. Current e-counselling appears to be a part-time, supplemental practice with little overlap to FTF practice. There was little agreement among respondents on attitudes, practice, ethical issues, and knowledge of regulations related to e-counselling. Discussion: Lack of consensus about ethical obligations and practice suggest the need for formal training in e-counselling by professional programmes and international cooperation in formulating practice ethics. Areas for further research are discussed.  相似文献   
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Reply to Piggins     
S R Ellis  L Stark 《Perception》1979,8(6):721-722
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Within the framework of modern evolutionary theory, arguments are reviewed that the nonlegal equivalent of aggressive criminal behavior may have evolved by natural selection among mammals, particularly primates, as part of their overall approach to reproduction. If so, the commission of aggressive crimes (or their nonlegal equivalent) by humans, and even efforts to prevent fellow social group members from being victimized by aggressive crimes, may also be partially explainable in natural selection terms. The plausibility of this deduction was explored, first, by specifying the three elements that a human act must have to be regarded as an aggressive crime. Summarily, these were that (1) injury to a victim must be a likely result of the act, (2) the act must be intended, and (3) the act must elicit negative responses from those witnessing it. The primate behavior literature was examined for evidence that some behavior of nonhumans met all three conditions. Affirmative results were obtained. Therefore, while further research is in order, human aggressive criminal behavior, as well as human efforts to control it, seem to have close parallels in other primates. This would be consistent with the notion that aggressive criminal behavior (along with its condemnation by fellow group members) is part of a social system produced and sustained by natural selection.  相似文献   
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Linguistic nonfluencies known as mazes (filled pauses, repetitions, revisions, and abandoned utterances) have been used to draw inferences about processing difficulties associated with the production of language. In children with normal language development (NL), maze frequency in general increases with linguistic complexity, being greater in narrative than conversational contexts and in longer utterances. The same tendency has been found for children with specific language impairment (SLI). However, the frequency of mazes produced by children with NL and SLI has not been compared directly at equivalent utterance lengths in narration. This study compared the frequency of filled pauses and content mazes in narrative language samples of school-age children with SLI. The children with SLI used significantly more content mazes than the children with NL, but fewer filled pauses. Unlike content mazes, the frequency of filled pauses remained stable across samples of different utterance lengths among children with SLI. This indicates that filled pauses and content mazes have different origins and should not be analyzed or interpreted in the same way.  相似文献   
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Massive repetition of a word can lead to a loss of meaning (i.e., semantic satiation). Satiation is a general property of neurons and so it would be expected that semantic satiation would be found for stimuli other than words. Three experiments examined the occurrence of satiation for the repetition of names, the visualization of faces, and the repetition of faces. Reaction times to a decision based on a repeated name or face were longer following 30 repetitions than following 3 repetitions, indicating that satiation had occurred. Mere visualization over the same time interval, however, did not elicit satiation effects.  相似文献   
50.
Objectives: To understand the impact of physicians and patients religious/spiritual orientation on discussions of spiritual issues. Methods: We performed semi-structured interviews of 10 Missouri family physicians and 10 patients of these physicians, selecting subjects nonrandomly to represent a range of demographic factors, practice types, and chronic or terminal illness. We coded and evaluated transcribed interviews for themes. Results: Respondents expressed that similar belief systems facilitate patient–physician spiritual interactions and bring confidence to their relationships. Those holding dissimilar faiths noted limited ability to address spiritual questions directly. They cited significant barriers to spiritual interaction but considered that ecumenism, use of patient-centered care, and negotiation skills lessen these barriers. Conclusions: Our respondents view spirituality similarly to other aspects of the physician–patient relationship involving differing viewpoints. Where discordance exists, cross-cultural, patient-centered, diplomatic approaches facilitate spiritual discussions.  相似文献   
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