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121.
The fast and accurate enumeration of a small set of objects, called subitizing, is thought to involve a different mechanism from other numerosity judgments, such as those based on estimation. In this report, we examine the subitizing limit using a novel enumeration task that obtained the perceived locations of enumerated objects. Observers were shown brief masked displays (50, 200, and 350 ms) of 2-9 small black discs randomly placed on a gray screen and then asked to place a marker where each disc had been located. The number of these markers provided an estimate of the number of items processed. This "pointing" methodology enabled observers to accurately "enumerate" displays containing up to six items in contrast with the four-item limit typically found when using standard reporting methods (and replicated here in Experiment 2). These results suggest a different account of the limits found in most subitizing and enumeration studies. 相似文献
122.
Benefits of forgiveness have been well documented, but past research has not directly addressed the crucial question of whether forgiveness deters or invites repeat transgressions. Our research indicates that expressing forgiveness typically discourages future offenses. In Study 1, participants playing a form of the prisoner’s dilemma game were more likely to repeat their transgressions against unforgiving victims than forgiving victims, especially when victims had no chance to retaliate. In response to a hypothetical scenario presented in Study 2, participants reported that they would be less likely to risk offending someone for a second time if that person had forgiven their first offense. In Study 3, participants’ autobiographical recollections of their prior transgressions revealed that receiving forgiveness predicted higher repentance motivation. 相似文献
123.
A sample of 755 school pupils between the ages of 11 and 18 years completed the Benson and Spilka semantic differential measure of God images. Factor analysis indicated the advantages of re‐scoring the measure as an eight item unidimensional index, defining semantic space relating to God images ranging from negative affect to positive affect. 相似文献
124.
Harry Brighouse 《Res Publica》2007,13(2):147-158
This paper is an engagement with Equality by John Baker, Kathleen Lynch, Judy Walsh and Sara Cantillon. It identifies a dilemma for educational egalitarians, which
arises within their theory of equality, arguing that sometimes there may be a conflict between advancing equality of opportunity
and providing equality of respect and recognition, and equality of love care and solidarity. It argues that the latter values
may have more weight in deciding what to do than traditional educational egalitarians have usually thought. 相似文献
125.
Harry Trosman 《The International journal of psycho-analysis》2009,90(3):581-593
Edward Gibbon, the author of The History of the Decline and Fall of the Roman Empire, has been widely recognized as a master of irony. The historian's early life with parents he found self-serving and unreliable, his reaction to the events surrounding the death of his mother at the age of 9 and the decline of his father, left an impact on his personality and played a role in determining his choice of his life work. Irony has been approached from a psychoanalytic perspective as a mode of communication, as a stylistic device, as a modality through which one might view reality and as a way of uncovering the linkage between pretense and aspiration, between the apparent and the real. Gibbon's ironic detachment can be understood as rooted in his life history. He felt detached from his family of origin, in need of a protective device which would enable him to deal with passion. Sexual and aggressive impulses mobilized defensive postures that were later transformed into an attitude of skepticism and an interest in undercutting false beliefs and irrational authority, positions he attributes to religious ideation which served to instigate historical decline. 相似文献
126.
This article presents a debate on the issue of autonomy in aging policy held at the 1994 annual meeting of the American Society on Aging held in San Francisco, California. Harry R. Moody, director of the Institute for Human Values in Aging at Hunter College, supports a reconceptualized notion of personal autonomy which focuses on issues of power, theory, and practice, and finds conflicts between autonomy and justice in the lived world of the elderly and disabled. In aging policy, he promotes an emphasis on social movements such as Hospice rather than on autonomy of individuals. He suggests alternatives to extreme paternalism or complete autonomy, such as a communicative ethics approach. Larry Polivka, director of the Florida Policy Exchange Center on Aging at the University of South Florida, affirms that policy for the aging and disabled should be based ona commitment to autonomy. He describes an integrated model for long-term care that places autonomy first and includes features of communicative ethics and the negotiated consent and virtues models of ethics. 相似文献
127.
Harry Scholefield D.D. 《Journal of religion and health》1976,15(2):140-140
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Harry Brighouse 《Topoi》1996,15(2):149-162
Conclusion We have found that a sparse version of the claim that alienated labor is a bad thing can inform a political morality without turning that morality into one which makes more comment on people's ends than the liberal can accept. We have also seen that a modification of the ideas of alienation from our species being can play a limited role in a liberal political morality, but that the rational kernel of the critique from species alienation is already a familiar part of the liberal tradition. However, the substantive view of the good life - as one which essentially involves engagement in communal ties and satisfying labor - cannot play the role which certainly many Marxists would like it to play in their critique of capitalism, at least if their critique is to be recognizably liberal.Why should it matter so much that Marxists be able to accommodate central liberal insights? It is not because a political morality has to be liberal in order to be successful in the real world: history and the contemporary world are full of examples of political views which command wide assent despite (or because of) their illiberality. But the foreseeable stages of a socialist society will be plagued by the circumstances of justice as they have been classically conceived. A socialism which is sufficiently better than capitalism to be worth the significant risk and sacrifice it is likely to require must be liberal in the sense that it can be regarded as defensible to each person who is actually subject to it. This does not require that it accommodate the greed of the greedy or the injustice of the unjust. But it does require that it not presume the unworthiness of the moral commitments of its reasonable citizens.47 相似文献