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Spontaneous speech samples were obtained from 19 institutionalized mongoloids and from 19 normally intelligent individuals. All subjects were evaluated by a panel of speech pathologists to be nonstutterers. Subjects' speech samples were analyzed to determine (a) frequency of occurance of seven disfluency categories per 100 words spoken, (b) the proportion of each category in the total number of disfluencies. Statistically significant differences indicated that the mongoloids were more disfluent both absolutely and relatively, on categories that have been regarded as most typical to speech of stutterers. Interpretations were made to reflect on factors which may enhance the high prevalence of stuttering among Down's Syndrome patients. 相似文献
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Yung-Jong Shiah Frances Chang Shih-Kuang Chiang Wai-Cheong Carl Tam 《Journal of religion and health》2016,55(4):1263-1269
Culture can moderate which variables most influence subjective well-being (SWB). Because religion can be conceptualized as culture, religious differences can be considered cultural differences. However, there have been few studies comparing how different religious groups evaluate SWB at any given time. This study is among the first to investigate this issue. The present study compared Buddhists, Taoists, Christians, and atheists. In addition to demographic items, 451 Chinese adults completed Chinese version of the Socially Oriented Cultural Conception of SWB Scale. Religious belief was distributed as follows: 10 % Christian, 20 % Buddhist, 25 % Taoist, and 43 % atheists. As predicted, the socially oriented cultural conception of SWB was found to be highest among Buddhists, followed in order by Taoists, atheists, and Christians. It was concluded that the various religious groups achieved SWB in different ways. 相似文献
85.
Ranxiao Frances Wang 《Psychonomic bulletin & review》2016,23(3):692-702
Path integration and cognitive mapping are two of the most important mechanisms for navigation. Path integration is a primitive navigation system which computes a homing vector based on an animal’s self-motion estimation, while cognitive map is an advanced spatial representation containing richer spatial information about the environment that is persistent and can be used to guide flexible navigation to multiple locations. Most theories of navigation conceptualize them as two distinctive, independent mechanisms, although the path integration system may provide useful information for the integration of cognitive maps. This paper demonstrates a fundamentally different scenario, where a cognitive map is constructed in three simple steps by assembling multiple path integrators and extending their basic features. The fact that a collection of path integration systems can be turned into a cognitive map suggests the possibility that cognitive maps may have evolved directly from the path integration system. 相似文献
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de Courten Manon Schrooyen Pauline Simons Anton van der Zweerde Evert Nethercott Frances 《Studies in East European Thought》2000,52(3):227-237
Studies in East European Thought - 相似文献
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Chao Lu 《The Philosophical forum》2019,50(3):309-332
How to make sense of Kant's theory of radical evil is a controversial problem, for the solution of which three approaches have been attempted: (1) the anthropological, (2) the transcendental, and (3) the quasi‐transcendental. This article aims at developing a new quasi‐transcendental approach to radical evil, and its main innovation consists in reinterpreting the propensity to evil as a potential for moral evil, whose nuanced modality (i.e., potentiality) lies between full actuality and logical (empty) possibility. This evil potential inherent to our species' nature can be actualized by individual Willkür in one's evil Gesinnung. Thanks to this reinterpretation, not only the compatibility of radical evil with individual freedom will be convincingly demonstrated, because the potential for evil only strongly pushes rather than necessitating individuals to do evil, but also Kant's bold statement “the human being is by nature evil” becomes easily confirmable, because even a single individual's illegal action provides sufficient empirical evidence to a regressive argument for the transcendental precondition for evil in his species' nature. 相似文献
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