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841.
Mark Jennings 《文化与宗教》2013,14(2):161-174
This paper is based on ethnography of the ‘worship time’ at ‘Breakfree’ Church, a Pentecostal congregation in suburban Perth. I begin by exploring the ritualistic ways in which music is used to catalyse an ecstatic experience. Making use of the metaphor of ‘break free’, borrowed from a popular worship song, I demonstrate that music is used in deliberate ways to assist people in leaving behind the profane and encountering the sacred. Drawing on the thought of theologian Friedrich Schleiermacher and philosopher Paul Ricoeur, I explore the ways music facilitates and symbolises this experience. I demonstrate that for church members, the ecstatic divine-human encounter is the centre of their church worship and the antidote to difficult experiences such as grief or illness. 相似文献
842.
We investigated how holding participants accountable for their responses affected unconscious plagiarism when solving a Boggle puzzle task (finding words in a 4 × 4 letter matrix). Both experimental and control participants (N = 60) generated puzzle solutions with a computer partner, recalled their own previously generated solutions, and then produced new solutions to the puzzles. Accountability was manipulated by telling participants in the experimental group before beginning the initial‐generation phase that at the end of the session, they would review their generated responses with the researcher (accountable participants). Accountable participants plagiarized less than control participants when generating words with the computer and generating new solutions on their own but not when they were attempting to recall words they initially generated. The data are discussed in terms of the leading theoretical explanation of unconscious plagiarism, the source‐monitoring framework. Copyright © 2012 John Wiley & Sons, Ltd. 相似文献
843.
Mark Alfano 《British Journal for the History of Philosophy》2013,21(4):767-790
It has been argued with some justice by commentators from Walter Kaufmann to Thomas Hurka that Nietzsche's positive ethical position is best understood as a variety of virtue theory – in particular, as a brand of perfectionism. For Nietzsche, value flows from character. Less attention has been paid, however, to the details of the virtues he identifies for himself and his type. This neglect, along with Nietzsche's frequent irony and non-standard usage, has obscured the fact that almost all the virtues he praises are intellectual rather than moral. The vices he most despises include dogmatism, intellectual partisanship, faith, boredom, the desire for certainty and pity. The virtues he most appreciates include curiosity, honesty, scepticism, creativity, the historical sense, intellectual courage and intellectual fastidiousness. These tables of values place Nietzsche squarely among so-called responsibilist virtue epistemologists, such as Lorraine Code and Linda Zagzebski, who emphasize that knowledge is infused with desire and affect. I argue that curiosity construed as the specification of the will to power in the domain of epistemology is the cardinal Nietzschean virtue, and that the others – especially intellectual courage and honesty – are presupposed by curiosity. Thus, Nietzsche turns out to accept his own peculiar brand of the thesis of the unity of virtue. 相似文献
844.
Adam J. Cocks Robin C. Jackson Daniel T. Bishop A. Mark Williams 《Cognition & emotion》2016,30(6):1037-1048
We tested the assumptions of Attentional Control Theory (ACT) by examining the impact of anxiety on anticipation using a dynamic, time-constrained task. Moreover, we examined the involvement of high- and low-level cognitive processes in anticipation and how their importance may interact with anxiety. Skilled and less-skilled tennis players anticipated the shots of opponents under low- and high-anxiety conditions. Participants viewed three types of video stimuli, each depicting different levels of contextual information. Performance effectiveness (response accuracy) and processing efficiency (response accuracy divided by corresponding mental effort) were measured. Skilled players recorded higher levels of response accuracy and processing efficiency compared to less-skilled counterparts. Processing efficiency significantly decreased under high- compared to low-anxiety conditions. No difference in response accuracy was observed. When reviewing directional errors, anxiety was most detrimental to performance in the condition conveying only contextual information, suggesting that anxiety may have a greater impact on high-level (top-down) cognitive processes, potentially due to a shift in attentional control. Our findings provide partial support for ACT; anxiety elicited greater decrements in processing efficiency than performance effectiveness, possibly due to predominance of the stimulus-driven attentional system. 相似文献
845.
Marek S. Kopacz MD PhD Jason A. Nieuwsma PhD George L. Jackson PhD MHA Jeffrey E. Rhodes DMin William C. Cantrell MDiv Mark J. Bates PhD Keith G. Meador MD ThM MPH 《Suicide & life-threatening behavior》2016,46(2):206-212
Chaplains play an important role in supporting the mental health of current and former military personnel; in this study, the engagement of Department of Veterans Affairs (VA), Army, Navy, and Air Force chaplains with suicidality among their service users were examined. An online survey was used to collect data from 440 VA and 1,723 Department of Defense (DoD) chaplains as part of the VA/DoD Integrated Mental Health Strategy. Differences were noted for demographics, work setting characteristics, encountering suicidality, and self‐perceived preparation for dealing with suicidality. Compared to DoD chaplains, VA chaplains encounter more at‐risk service users, yet feel less prepared for dealing with suicidality. 相似文献
846.
Mark D. Jordan 《The Journal of religious ethics》2016,44(2):246-259
How far is Thomas Aquinas available for current discussions in political philosophy? While there are certainly things to be learned from him about our political preoccupations, the pedagogy of his moral teaching typically resists our familiar questions. This holds even when the question is put in terms that Thomas should recognize—say, as a question about the virtues appropriate for a democracy. Thomas not only gives different meanings to these terms, he moves political topics away from the center of theological attention and so organizes them very differently. A reader can notice these differences at many points but perhaps especially in the attention that Thomas gives in the Summa to the gifts of the Holy Spirit. His account of these gifts qualifies significantly what he says of virtue and suggests large limits on human agency, whether in ethics or in politics. 相似文献
847.
Despite documented effects on fetal brain development, little is currently known about the relationship between maternal pregnancy hypertension and child neuropsychological outcomes. This brief report examined the association between maternal hypertension during pregnancy and children’s social cognition and executive functioning when children were 18 months, 3 years, and 4.5 years. A community sample of 501 families (23 hypertensive mothers; 478 nonhypertensive) was recruited when children were newborns. Social cognition (including theory of mind [ToM]) and executive functioning (EF) were measured using a battery of age-appropriate standardized and/or observational tasks. Information on pregnancy and prenatal factors were measured via maternal report when children were newborns. After controlling for prenatal and demographic covariates, the presence of hypertension difficulties during pregnancy was associated with all measures of social cognition, ToM, and EF. A secondary analysis comparing the hypertension group (n = 23) to a nonhypertensive matched control group (n = 23) supported the effect of pregnancy hypertension on children’s social-cognitive and EF development. Future studies using obstetrical records are encouraged based on these preliminary findings. 相似文献
848.
Mark Graves 《Theology & Science》2016,14(1):65-77
Stuart Kauffman speculatively proposes a panpsychic interpretation of quantum mechanics, where a cosmic mind makes measurements to change quantum possibilities into classical actuals. However, in response, Charles S. Peirce's understanding of existence simplifies Kauffman's triadic ontology and accounts for an evolving cosmos. Peirce's objective idealism confirms possibility as fundamental to ontological existence, clarifies actuality as specifically related to space-time's extent, and revises Kauffman's broad panpsychism to a narrow but pervasive role for law-like, dispositional tendencies. Theological implications include bridging Arthur Peacocke's Divine Becoming with a neo-Aristotelian, scientifically plausible potential for existence. 相似文献
849.
850.
Two studies tested whether people are biased to infer that their positive actions are more authentic than their negative actions. In Study 1, participants identified a positive or negative personal characteristic and assessed the authenticity of past behavior that reflected that characteristic. In Study 2, people imagined themselves performing positive and negative behaviors that they authentically did or did not want to perform. Both studies showed that people’s judgments of the authenticity of their behavior were contaminated by their perceptions of the valence of their behavior even when the objective authenticity of the behavior was controlled. Future research must disentangle authenticity and positivity to determine the degree to which each contributes to positive outcomes that have been attributed to authenticity. 相似文献