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211.
ABSTRACTThe integration of the sameness or difference of two unconscious stimuli occurs and affects behaviour without subjective visual consciousness. Yet, intermittent stimulus awareness or a process simpler than integration could also account for these results. In a masked go/no-go task, participants provided or withheld a response based on the same/different relation of two stimuli. Post-trial performance on a discrimination task was used to classify invisible stimuli, providing an objective criterion of awareness. Stimulus pairs with a No-go-associated relation showed reduced and slower responding even when those stimuli were incorrectly discriminated and presumably unconscious. Due to the large set of stimuli, this effect is unlikely to be due to response mapping or action triggers. The integration of the relation of discrete stimuli is a cognitive function that is not dependent upon visual awareness, in the form of conscious identification, to occur. 相似文献
212.
213.
When a new piece of information contradicts a currently held belief, one has to modify the set of beliefs in order to restore its consistency. In the case where it is necessary to give up a belief, some of them are less likely to be abandoned than others. The concept of epistemic entrenchment is used by some AI approaches to explain this fact based on formal properties of the belief set (e.g., transitivity). Two experiments were designed to test the hypothesis that contrary to such views, (i) belief is naturally represented by degrees rather than in an all-or-nothing manner, (ii) entrenchment is primarily a matter of content and not only a matter of form, and (iii) consequently prior degree of belief is a powerful factor of change. The two experiments used Elio and Pelletier's (1997) paradigm in which participants were presented with full simple deductive arguments whose conclusion was denied, following which they were asked to decide which premise to revise. 相似文献
214.
A study is reported testing two hypotheses about a close parallel relation between indicative conditionals, if A then B, and conditional bets, I bet you that if A then B. The first is that both the indicative conditional and the conditional bet are related to the conditional probability, P(B|A). The second is that de Finetti's three-valued truth table has psychological reality for both types of conditional—true, false, or void for indicative conditionals and win, lose, or void for conditional bets. The participants were presented with an array of chips in two different colours and two different shapes, and an indicative conditional or a conditional bet about a random chip. They had to make judgements in two conditions: either about the chances of making the indicative conditional true or false or about the chances of winning or losing the conditional bet. The observed distributions of responses in the two conditions were generally related to the conditional probability, supporting the first hypothesis. In addition, a majority of participants in further conditions chose the third option, “void”, when the antecedent of the conditional was false, supporting the second hypothesis. 相似文献
215.
Helen Whittle Catherine Hamilton-Giachritsis Anthony Beech Guy Collings 《Aggression and violent behavior》2013,18(1):135-146
This review explores risk factors that may make a young person vulnerable to being groomed online. Even though research in this area is extremely limited, adolescents appear to be the age group most vulnerable to online grooming. Other vulnerabilities appear to be consistent with those associated with offline sexual abuse. The review suggests that behaviors specific to online grooming include: engaging in risk taking behavior online, high levels of internet access, and lack of parental involvement in the young person's internet use. Vulnerabilities to carry out these types of behavior and be more exposed to the risk of online grooming, are set within the context of the Ecological Model of child protection, consisting of: individual, family, community, and cultural risk factors. Patterns of vulnerability regarding living environment, ethnicity, socioeconomic status, and personality are tentative, but are often interconnected. The more risk taking behaviors the young person carries out, plus greater levels of vulnerability factors, the less resilient they are likely to be towards protecting themselves against online grooming. A protective factor appears to be parental involvement in their child's use of the internet. Therefore, this, in combination with internet safety education at school, is encouraged. 相似文献
216.
M. Guy Thompson Ph.D. 《欧洲心理治疗、咨询与健康杂志》2013,15(3):143-157
The author reviews the respective conceptions of authenticity proposed by the existentialist philosophers, Fredrich Nietzsche and Martin Heidegger, each of whom situate it in the inherent difficulty of resisting the herd instinct in one's interpersonal relationships, then sets out to show how, despite the absence of authenticity as a technical term in the psychoanalytic lexicon, the technical principles of psychoanalysis enumerated by Freud are compatible with the views of both Nietzsche and Heidegger. The author then gives examples of other psychoanalytic authors who similarly embrace the spirit of authentic relating in their conception of the clinical situation, including the work of D. W. Winnicott, Wilfred Bion, and Jacques Lacan. The author concludes that in the psychoanalytic context the imposition and experience of suffering are invaluable components of authenticity and therapeutic change. 相似文献
217.
Measured values of human behavior may entail contradictory attributes of wave and particle by analogy with the wave/particle attributes of the electron. 1/f scaling is the wave attribute in this analogy and punctate data points are the particle attribute. One consequence of the wave/particle duality in physics was to elevate measurement to a primary place in physical theory, and one purpose of the present analogy is to likewise elevate measurement to a primary place in psychological theory. Another purpose is to emulate Robert Shaw's creative use of analogies, consistent with the brief quotation that begins this article. 相似文献
218.
Neal Krause R. David Hayward 《The International journal for the psychology of religion》2013,23(4):307-322
Having trust in God is widely viewed as an essential component of many faith traditions (e.g., Christianity). Even so, researchers have paid relatively little attention to this core facet of religious life. The purpose of this study was to see if trust in God helps offset the effects of chronic economic problems on self-rated health, depressed affect, and life satisfaction. Data from a nationwide survey of middle-aged and older adults (N = 1,535) indicated that the effect of ongoing financial hardship on self-rated health, depressed affect scores, and life satisfaction was reduced for individuals who have greater trust in God. 相似文献
219.
A considerable number of studies have focused on the relationship between prayer, health, and well-being. But the influence of some types of prayer (e.g., petitionary prayer) has received more attention than others. The purpose of this study is to examine an overlooked aspect of prayer: trust-based prayer beliefs. People with this orientation believe that God knows that best way to answer a prayer and He selects the best time to provide an answer. Three main findings emerge from data that were provided by a nationwide longitudinal survey of older people reveals. First, the results reveal that Conservative Protestants are more likely to endorse trust-based prayer beliefs. Second, the findings suggest that these prayer beliefs tend to be reinforced through prayer groups and informal support from fellow church members. Third, the data indicate that stronger trust-based prayer beliefs are associated with a greater sense of life satisfaction over time. 相似文献
220.
Guy Kahane 《Philosophical Studies》2013,162(2):421-445
Ethical theory often starts with our intuitions about particular cases and tries to uncover the principles that are implicit in them; work on the ‘trolley problem’ is a paradigmatic example of this approach. But ethicists are no longer the only ones chasing trolleys. In recent years, psychologists and neuroscientists have also turned to study our moral intuitions and what underlies them. The relation between these two inquiries, which investigate similar examples and intuitions, and sometimes produce parallel results, is puzzling. Does it matter to ethics whether its armchair conclusions match the psychologists’ findings? I argue that reflection on this question exposes psychological presuppositions implicit in armchair ethical theorising. When these presuppositions are made explicit, it becomes clear that empirical evidence can (and should) play a positive role in ethical theorising. Unlike recent assaults on the armchair, the argument I develop is not driven by a naturalist agenda, or meant to cast doubt on the reliability of our moral intuitions; on the contrary, it is even compatible with non-naturalism, and takes the reliability of intuition as its premise. The argument is rather that if our moral intuitions are reliable, then psychological evidence should play a surprisingly significant role in the justification of moral principles. 相似文献