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81.
The children of Holocaust survivors struggle with the legacy of parental trauma, which occurred before they were born. In three recent Israeli novels the nature of this struggle departs from the normative Zionist attitude to the Holocaust, which has affirmed the triumph of the national rebirth. Rather than subscribing to the Zionist orientation, which looks at the catastrophe from the standpoint of the “new” Jew, the protagonists in the novels – children who replace the dead – turn to the unknown and unknowable past in an attempt to mend the parental love that was irreparably damaged in the destruction. Their attempts to reenter the world of parental terror reveal their predicament: they feel obligated to tell the story of suffering, which they find impossible to tell. My discussion shows how in these novels the moral obligation toward the parental story takes the form of a struggle to both reaffirm and reassess moral values in the face of the Holocaust dehumanizing destruction. David Grossman's See Under: Love explores the viability of the ideals of the Enlightenment; Michal Govrin's The Name confronts the idea of the Divine; Ruth Almog's The Inner Lake explores the possibilities of artistic creativity in face of terror. Paradoxically, the struggle to penetrate the parental experience signals a hope of repair. The daring to face the terrifying echoes and phantoms in an attempt to reconstruct the destroyed parental world becomes the act of mending because it reaffirms the relevance of humanistic values.  相似文献   
82.
It has been suggested that movements are planned in terms of direction and distance. If so, online adjustments to changes in the direction and distance of the movements may also differ. The authors therefore investigated whether fast online movement adjustments are the same for perturbations of the direction and of the distance. While subjects made fast pointing movements, the authors perturbed either target direction or distance or both shortly after movement initiation. Both kinds of perturbations resulted in accurate online adjustments. The latency and intensity of corrections for distance and direction perturbations were quite similar. This suggests that there might be one mechanism controlling both distance and direction perturbations.  相似文献   
83.
Lyle Crawford 《Ratio》2013,26(3):250-264
The simulation hypothesis claims that the whole observable universe, including us, is a computer simulation implemented by technologically advanced beings for an unknown purpose. The simulation argument (as I reconstruct it) is an argument for this hypothesis with moderately plausible premises. I develop two lines of objection to the simulation argument. The first takes the form of a structurally similar argument for a conflicting conclusion, the claim that I am a so‐called freak observer, formed spontaneously in a quantum or thermodynamic fluctuation rather than through ordinary processes of evolution and growth. The second rejects the basic line of reasoning of both arguments: the sort of evidence they cite is not capable of supporting either the claim that I am a simulant or the claim that I am a freak observer. The evidence that simulants or freak observers exist is not a reason to think that I am one of them.  相似文献   
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The problem of climate change is analyzed as a manifestation of economic growth, and the steady-state economy of ecological economics is proposed as a system-wide solution. Four classes of more specific solutions are described. In the absence of analysis, cultural inertia will bias solutions in favor of green consumption as a generalized solution strategy. By itself, green consumption is a flawed solution to climate change because it perpetuates or even accelerates economic growth that is incompatible with a sustainable culture. Addressing climate change requires an integration of regulatory, energy efficiency, skill-based, and dissemination solutions. Behavioral scientists are encouraged to work with others in ecological economics and other social sciences who recognize cultural reinvention as a means of achieving sustainability.  相似文献   
87.
Temporal orientation refers to individual differences in the relative emphasis one places on the past, present, or future, and it is related to academic, financial, and health outcomes. We propose and evaluate a method for automatically measuring temporal orientation through language expressed on social media. Judges rated the temporal orientation of 4,302 social media messages. We trained a classifier based on these ratings, which could accurately predict the temporal orientation of new messages in a separate validation set (accuracy/mean sensitivity = .72; mean specificity = .77). We used the classifier to automatically classify 1.3 million messages written by 5,372 participants (50% female; ages 13–48). Finally, we tested whether individual differences in past, present, and future orientation differentially related to gender, age, Big Five personality, satisfaction with life, and depressive symptoms. Temporal orientations exhibit several expected correlations with age, gender, and Big Five personality. More future‐oriented people were older, more likely to be female, more conscientious, less impulsive, less depressed, and more satisfied with life; present orientation showed the opposite pattern. Language‐based assessments can complement and extend existing measures of temporal orientation, providing an alternative approach and additional insights into language and personality relationships.  相似文献   
88.
In three experiments, we examined transfer and contextual memory in a category search task. Each experiment included two phases (training and test), during which participants searched through category and exemplar menus for targets. In Experiment 1, the targets were from one of two domains during training (grocery store or department store); the domain was either the same or changed at test. Also, the categories were organized in one of two ways (alphabetically or semantically); the organization either remained the same or changed at test. In Experiments 2 and 3, domain and organization were held constant; however, categories or exemplars were the same, partially replaced, or entirely replaced across phases in order to simulate the dynamic nature of category search in everyday situations. Transfer occurred at test when the category organization or domain was maintained and when the categories or exemplars matched (partially or entirely) those at training. These results demonstrate that transfer is facilitated by overlap in training and testing contexts.  相似文献   
89.
This study extended our theoretical and applied understanding of gratitude through a psychometric examination of the most popular multidimensional measure of gratitude, the Gratitude, Resentment, and Appreciation Test–Revised Short form (GRAT–RS). Namely, the dimensionality of the GRAT–RS, the model-based reliability of the GRAT–RS total score and 3 subscale scores, and the incremental evidence of validity for its latent factors were assessed. Dimensionality measures (e.g., explained common variance) and confirmatory factor analysis results with 426 community adults indicated that the GRAT–RS conformed to a multidimensional (bifactor) structure. Model-based reliability measures (e.g., omega hierarchical) provided support for the future use of the Lack of a Sense of Deprivation raw subscale score, but not for the raw GRAT–RS total score, Simple Appreciation subscale score, or Appreciation of Others subscale score. Structural equation modeling results indicated that only the general gratitude factor and the lack of a sense of deprivation specific factor accounted for significant variance in life satisfaction, positive affect, and distress. These findings support the 3 pillars of gratitude conceptualization of gratitude over competing conceptualizations, the position that the specific forms of gratitude are theoretically distinct, and the argument that appreciation is distinct from the superordinate construct of gratitude.  相似文献   
90.
Totemism, a topic that fascinated and then was summarily dismissed by anthropologists, has been resurrected by evolutionary psychologists’ recent attempts to explain religion. New approaches to religion are all based on the assumption that religious behavior is the result of evolved psychological mechanisms. We focus on two aspects of Totemism that may present challenges to this view. First, if religious behavior is simply the result of evolved psychological mechanisms, would it not spring forth anew each generation from an individual's psychological mechanisms? Yet, Australian Totemism, like other forms of Totemism, is profoundly traditional, copied by one generation from the prior ones for hundreds of generations. Regardless of personal inclinations, individuals are obligated to participate. Second, it is problematic to assume that all practitioners of Totemism actually believe their religious claims. We propose an alternative explanation that accounts for the persistence of Totemism and that does not rely on an assumption that its practitioners are preliterate or naive because they have strange beliefs. We focus on Totemism as a cultural mechanism aimed at building and sustaining social relationships among close and distant kinsmen.  相似文献   
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