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31.
Nine subjects, 14 to 18 yr old, pulled a knob on a schedule of monetary reinforcement. Concurrently, they escaped or avoided periodic presentations of a tone by pressing a button that required 1.5 lb (6.67 N) of force or by punching a padded cushion that required 20 lb (88.96 N) of force. The punching response was designated as an aggressive response because the force of this response together with its topography was comparable to responses of humans that deface objects and produce escape or counter aggression from other humans. It was found that button pressing was the preferred concurrent avoidance response and there were few punches. However, when the monetary reinforcer was discontinued (extinction) punching increased for seven of the nine subjects, but there was no consistent change in the rate of button pressing. When the punching response was replaced by another non-preferred but non-aggressive response, neither this response nor button pressing increased during extinction. Hence, the increase in punching during extinction cannot be attributed solely to the fact that it was a concurrent response or a non-preferred response. 相似文献
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Harry Kelly 《Journal of counseling and development : JCD》1969,47(7):634-640
The recent antagonistic but equally meritorious arguments concerning the nature of the adolescent necessitates a new framework of analysis which would incorporate these apparent antagonisms. Cursory observations indicate that more fruitful results may be obtained if the adolescent is equated to a member of a suppressed minority group. A comparison of the characteristics of the adolescent peer group to those of a suppressed minority group reveals some striking similarities. 相似文献
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Conclusion Here then is my theoretical model of the person who emerges from therapy—a person functioning freely in all the fullness of his organismic potentialities; a person who is dependable in being realistic, self-enhancing, socialized and appropriate in his behavior; a creative person, whose specific formings of behavior are not easily predictable; a person who is ever changing, ever developing, always discovering himself and the newness in himself in each succeeding moment of time. This is the person who in an imperfect way actually emerges from the experience of safety and freedom in a therapeutic experience, and this is the person whom I have tried to describe for you in pure form.My purpose has not been to convince you of the correctness of this view. Indeed I would have to confess that I have written this paper primarily for my own satisfaction, to clarify the thoughts which have been stirring in me. But if this presentation causes you to formulate your view of the person who emerges from therapy, or enables you to point out flaws in my own thinking which I have not yet seen, or arouses in you the desire to put to objective test either this picture or one which you paint for yourself, then it will have fully served both its primary and its secondary purpose.Reprinted by permission from Psychotherapy: Theory, Research and Practice, Vol. 1, No. 1, August, 1963. 相似文献
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Kelly Bulkeley Ph.D. 《Pastoral Psychology》1993,41(6):349-358
Throughout history dreams have been primarily the province of religion. People in many cultures have looked to dreams as sources of spiritual insight and divine revelation. The relationship between traditional religious views of dreams and modern psychological views of dreams has long interested psychologists of religion—for dreams are a uniquely fertile subject for comparing religious and psychological understandings of human experience. In recent years there have been many revolutionary discoveries in dream research, discoveries that have taken us far beyond the seminal works of Freud, Jung, and the early sleep laboratory researchers. This essay describes the work of three leading contemporary dream researchers (neurophysiologist J. Allan Hobson, psychologist Stephen LaBerge, and anthropologist Barbara Tedlock) and evaluates the implications of their findings for our understanding of the religious dimensions of dreams. The essay concludes with some reflections on the valuable role of dream study in the psychology of religion. The primary claim is that recent dream research can make important contributions to current psychology of religion discussions about such issues as interdisciplinary inquiry, hermeneutics, the cross-cultural study of religious experience, the cultural and religious context of modern psychology, and the practical concerns of pastoral counselors.This essay is based on a paper presented on November 25 at the 1991 Annual Meeting of the American Academy of Religion, Kansas City, Missouri. 相似文献
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James G. Kelly 《American journal of community psychology》1990,18(6):769-792
Conclusion The legacy of the Swampscott conference 25 years ago is palpable. The scientific accomplishments have been substantial. The four agendas I have presented for the future development of the field depend upon psychologists as individuals and psychologists as participants in our departments, colleges, universities, professional societies, and peer review panels to reduce the constraints that limit the definition and study of psychological phenomena in community settings (Schneider, 1990). As these constraints are addressed, new social norms can be established to expand and diversify the research process. There are some explicit positive side effects that can occur. A new working social structure can be created for how universities and communities can be resources for each other.The four topics I have presented are agendas for keeping at the task of generating active and expanding scientific traditions. These topics when addressed in the context of collaboration with other disciplines and citizens can develop an empirical base of shared wisdom about how to carry out community psychology research. In these ways the benefits of community psychology research can become more empowering for the public and more and more systemic for the scholar.These comments were presented as an Invited Address at the 2nd annual meeting of the American Psychological Society, June 8, 1990, Dallas, Texas.The following persons took time to read and comment on earlier drafts of these comments. I have benefited very much from their appraisals. Eileen Altman, Daniel Cervone, Seeley Chandler-Kelly, Nancy Dassoff, Penny Foster-Fishman, Steve Goldston, Peter Graves, Kenneth Heller, Robert E. Hess, David Henry, Ira Iscoe, Chris Keys, Benjamin Kleinmuntz, Ed Lichtenstein, Philip Mann, Kyoung Oh, Julian Rappaport, Dan Romer, Lonnie R. Snowden, Joseph P. Stokes, Edison J. Trickett, Abe Wandersman, and Marc Alan Zimmerman. 相似文献
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