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An analytic cognitive style denotes a propensity to set aside highly salient intuitions when engaging in problem solving. We assess the hypothesis that an analytic cognitive style is associated with a history of questioning, altering, and rejecting (i.e., unbelieving) supernatural claims, both religious and paranormal. In two studies, we examined associations of God beliefs, religious engagement (attendance at religious services, praying, etc.), conventional religious beliefs (heaven, miracles, etc.) and paranormal beliefs (extrasensory perception, levitation, etc.) with performance measures of cognitive ability and analytic cognitive style. An analytic cognitive style negatively predicted both religious and paranormal beliefs when controlling for cognitive ability as well as religious engagement, sex, age, political ideology, and education. Participants more willing to engage in analytic reasoning were less likely to endorse supernatural beliefs. Further, an association between analytic cognitive style and religious engagement was mediated by religious beliefs, suggesting that an analytic cognitive style negatively affects religious engagement via lower acceptance of conventional religious beliefs. Results for types of God belief indicate that the association between an analytic cognitive style and God beliefs is more nuanced than mere acceptance and rejection, but also includes adopting less conventional God beliefs, such as Pantheism or Deism. Our data are consistent with the idea that two people who share the same cognitive ability, education, political ideology, sex, age and level of religious engagement can acquire very different sets of beliefs about the world if they differ in their propensity to think analytically. 相似文献
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Becky L. Choma Gordon Hodson Kimberly Costello 《Journal of experimental social psychology》2012,48(2):499-506
The present research investigated whether intergroup disgust sensitivity (ITG-DS) predicts greater Islamophobia, and whether this positive association is modulated (strengthened or weakened) by the experience of concurrent incidental non-disgust emotions (fear, sadness, anger, happiness). In Study 1 (N = 225) participants completed measures of ITG-DS (an emotionally charged individual difference variable reflecting heightened tendency to experience disgust and revulsion reactions toward ethnic outgroup encounters) and dispositional measures of fear, sadness, anger, and happiness. Results revealed that among those experiencing greater (vs. lower) fear or sadness, the positive relation between ITG-DS and Islamophobia was significantly stronger. In Study 2 (N = 174), fear, sadness, and happiness were experimentally induced. Among those induced to experience fear, the positive relation between ITG-DS and prejudice toward Muslims was significantly strengthened relative to control. Overall, specific negative emotions, especially fear, interacted with individual differences in intergroup-relevant disgust sensitivity to inform outgroup evaluations. 相似文献
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The question of what processes are involved in the acquisition and representation of categories remains unresolved despite
several decades of research. Studies using the well-known prototype distortion task (Posner and Keele in J Exp Psychol 77:353–363,
1968) delineate three candidate models. According to exemplar-based models, we memorize each instance of a category and when asked
to decide whether novel items are category members or not, the decision is explicitly based on a similarity comparison with
each stored instance. By contrast, prototype models assume that categorization is based on the similarity of the target item
to an implicit abstraction of the central tendency or average of previously encountered instances. A third model suggests
that the categorization of prototype distortions does not depend on pre-exposure to study exemplars at all and instead reflects
properties of the stimuli that are easily learned during the test. The four experiments reported here found evidence that
categorization in this task is predicated on the first and third of these models, namely transfer at test and the exemplar-based
model. But we found no evidence for the second candidate model that assumed that categorization is based on implicit prototype
abstraction. 相似文献
998.
This study compared explicit and behavioural measures of source credibility judgements based on two factors: a source's past record of accuracy and its production of predictions that participants would like to believe. The former is considered to be a rational factor for judging credibility, while the latter is considered nonrational (i.e., it does not predict actual credibility). In Experiments 1 and 2, participants saw an equal number of predictions from two sources, one of which was either highly or slightly more accurate/desirable than the other. In Experiment 3, either one source was high accuracy and the other high desirability, or one source was higher on both measures. For all experiments, participants then saw new accurate and inaccurate predictions and said which source they thought was most likely to produce each (behavioural task). Participants then gave a percentage rating for each source's perceived accuracy (explicit judgement task). Participants showed sensitivity to past accuracy differences using both tasks, but not to the size of the differences. Desirability influenced performance only on the behavioural task. However, when the two factors conflicted, participants responded solely using past accuracy information. Behaviours reflect source credibility judgements based on both rational and irrational factors, but participants appear to be both more strongly influenced by the rational factor and more aware of that influence. 相似文献
999.
James Gordon 《International Journal of Systematic Theology》2014,16(3):313-330
Both Friedrich Schleiermacher and Karl Barth attempted to keep Christian dogmatic theology free from abstract philosophical speculation. However, Barth thinks that Schleiermacher is guilty of the very speculative theology to which Schleiermacher is so averse. This article will defend the claim that Barth misreads Schleiermacher's Glaubenslehre, such that Schleiermacher's theological method and formulations are just as anti‐speculative as Barth's. To defend this claim, this article examines what Barth considers to be speculative theology as well as his accusation that Schleiermacher is guilty of such speculative proposals. After considering Barth's challenges, this article defends Schleiermacher's methodology and theology as anti‐speculative. Finally, several additional accusations against Schleiermacher (those of Bruce McCormack and Thomas Curran) are overcome. 相似文献
1000.
Kristy M. Snyder Yuki Ashitaka Hiroyuki Shimada Jana E. Ulrich Gordon D. Logan 《Attention, perception & psychophysics》2014,76(1):162-171
We conducted four experiments to investigate skilled typists’ explicit knowledge of the locations of keys on the QWERTY keyboard, with three procedures: free recall (Exp.?1), cued recall (Exp.?2), and recognition (Exp.?3). We found that skilled typists’ explicit knowledge of key locations is incomplete and inaccurate. The findings are consistent with theories of skilled performance and automaticity that associate implicit knowledge with skilled performance and explicit knowledge with novice performance. In Experiment?4, we investigated whether novice typists acquire more complete explicit knowledge of key locations when learning to touch-type. We had skilled QWERTY typists complete a Dvorak touch-typing tutorial. We then tested their explicit knowledge of the Dvorak and QWERTY key locations with the free recall task. We found no difference in explicit knowledge of the two keyboards, suggesting that typists know little about key locations on the keyboard, whether they are exposed to the keyboard for 2 h or 12 years. 相似文献