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181.
Cognitive research on metaphoric concepts of time has focused on differences between moving Ego and moving time models, but even more basic is the contrast between Ego‐ and temporal‐reference‐point models. Dynamic models appear to be quasi‐universal cross‐culturally, as does the generalization that in Ego‐reference‐point models, FUTURE IS IN FRONT OF EGO and PAST IS IN BACK OF EGO. The Aymara language instead has a major static model of time wherein FUTURE IS BEHIND EGO and PAST IS IN FRONT OF EGO; linguistic and gestural data give strong confirmation of this unusual culture‐specific cognitive pattern. Gestural data provide crucial information unavailable to purely linguistic analysis, suggesting that when investigating conceptual systems both forms of expression should be analyzed complementarily. Important issues in embodied cognition are raised: how fully shared are bodily grounded motivations for universal cognitive patterns, what makes a rare pattern emerge, and what are the cultural entailments of such patterns? 相似文献
182.
We have previously proposed that cortical auditory-vocal networks of the monkey brain can be partly homologized with language networks that participate in the phonological loop. In this paper, we suggest that other linguistic phenomena like semantic and syntactic processing also rely on the activation of transient memory networks, which can be compared to active memory networks in the primate. Consequently, short-term cortical memory ensembles that participate in language processing can be phylogenetically tracked to more simple networks present in the primate brain, which became increasingly complex in hominid evolution. This perspective is discussed in the context of two current interpretations of language origins, the "mirror-system hypothesis" and generativist grammar. 相似文献
183.
The main determinants of lexical access in speech are considered to be a word's age of acquisition (AoA) and its frequency of occurrence in a speaker's experience. It is unclear whether and how these variables interact, although they are commonly observed to be correlated, for the few studies that address the issue have reported inconsistent findings. An influential view of AoA in lexical processing (Ellis and Lambon Ralph, 2000) predicts stronger frequency effects for items acquired later in life than for those acquired at an early age. Five experiments were designed to investigate the possible interaction of AoA and frequency effects in speech. We found that the interaction between word frequency and AoA was not robust and that, contrary to expectation, the effect of word frequency was greater for words acquired earlier in life than for those acquired later. The implications of our findings are discussed. 相似文献
184.
María José Sánchez‐Ruiz Juan Carlos Pérez‐González Dr K. V. Petrides 《Australian journal of psychology》2010,62(1):51-57
This study investigated the trait emotional intelligence (trait EI or trait emotional self‐efficacy) profiles of 512 students from five university faculties: technical studies, natural sciences, social sciences, arts, and humanities. Using the Trait Emotional Intelligence Questionnaire, it was hypothesised that (a) social sciences would score higher than technical studies in Emotionality, (b) arts would score higher than technical studies in Emotionality, (c) arts would score lower than technical studies in Self‐control, and (d) there would be an interaction between gender and faculty, whereby female students would score higher than male students within the social sciences only. Several other exploratory comparisons were also performed. Results supported hypotheses (a), (b), and (d), but not hypothesis (c), although the differences were in the predicted direction. 相似文献
185.
Dina Ludeña Cebrián 《The Ecumenical review》2010,62(4):361-370
In this article I describe the sources of my indigenous theology out of my own experiences, my worldview, and as a woman. In the first part, I mention our struggles of resistance as the source from which we draw our strength and hopes to resist oppression and dream of a different society, as our ancestors dreamed and acted. I then speak of our living for the day as an act of ideological resistance. It is possible that many readers do not yet understand it, but this involves a worldview different from that of Western capitalism. Some communities in the Amazon still practise this other worldview and take it as their guide. They live day by day, concerned not for the morrow but for the present day; they attempt to live a life of quality, justice and honesty, as if it were the last day of their lives. The source from which our theological enterprise springs is also our wise men and women, who still survive in our communities. They are the guardians of our ancestral wisdom on life, the cosmos and our relations with the created world and its creatures. Moreover, our lifestyle is based on caring for and protecting Pachamama as one of the joint creators with God, who offers us life and enables us to live in the world as brothers and sisters, because we come into being in Pachamama and return to her. 相似文献
186.
This study assessed whether two well known effects associated with cognitive control, conflict adaptation (the Gratton effect) and conflict context (proportion congruent effects), reflect a single common or separate control systems. To test this we examined if these two effects generalized from one kind of conflict to another by using a combined-conflict paradigm (involving the Simon and Spatial Stroop tasks) and manipulating the proportion of congruent to incongruent trials for one conflict (Simon) but not the other (Spatial Stroop). We found that conflict adaptation effects did not generalize, but the effect of conflict context did. This contrasting pattern of results strongly suggests the existence of two separate attentional control systems, one transient and responsible of online regulation of performance (conflict adaptation), the other sustained and responsible for conflict context effects. 相似文献
187.
188.
189.
Deborah Seltzer-Kelly Sean J. Westwood David M. Peña-Guzman 《Studies in Philosophy and Education》2010,29(5):441-457
Curiously, while the efficacy of the arts for the development of multicultural understandings has long been theorized, empirical
studies of this effect have been lacking. This essay recounts our combined empirical and philosophical study of this issue.
We explicate the philosophical considerations that shaped the development of the arts course we studied, which was grounded
in rather traditional humanist educational thought, informed by Deweyan considerations for pedagogy and multiculturalism.
We also provide an overview of the course and of the study design: the ways in which the course worked to teach aesthetic
theory through a combination of popular and canonical works, and the ways in which it sought to instill a sense of cross-cultural
appreciation and solidarity among students through the inclusion of art from different cultures and generations. We then share
our research findings and our return to the realm of philosophy to interpret them. Our postcolonial analysis incorporates
emerging discussions of the arts as a tool for resistance and dialogue within the system of public education, and revisit
and reconsider the very concept of education for pluralistic democracy. This approach problematizes traditional conceptions
of pluralism, in which an attempt is made to dissolve difference in a common understanding, and instead advocates that works
from among the contemporary popular arts and works drawn from the artistic “canon” alike must be considered and employed for
their instrumental value to the educational process—especially for their ability to prompt an intersubjectivity that is accompanied
by a heightened awareness of difference. 相似文献
190.
A. Concustell F.O. Méar S. Suriñach M.D. Baró A.L. Greer 《Philosophical Magazine Letters》2013,93(12):831-840
The metallic glass Pd40Cu30Ni10P20 in as-cast or pre-annealed states was shot-peened successively at room temperature or at 77 K. The structural state of the glass was characterized by the relaxation spectrum measured in a differential scanning calorimeter. Mechanically induced relaxation of the as-cast glass and mechanically induced rejuvenation of pre-annealed samples are both more evident at 77 K than at 298 K, enabling deductions about the underlying mechanisms. The relaxation spectrum of the glass as a function of temperature displays two broad maxima, which occurring at the higher temperature is attributed to the part of the free-volume distribution associated with flow defects. In samples shot-peened at 77 K, the stored energy after deformation can be as high as 20% of the cold work. Shot-peening simultaneously generates flow defects within shear bands and destroys them in the matrix between bands: whose effect dominates is principally dependent on the initial state of relaxation of the glass. Shot-peening of partially crystallized samples appears capable of breaking up and dispersing crystallites without inducing any further significant crystallization. 相似文献