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131.
Modern psychology has, to all intents and purposes, become synonymous with cognitive psychology, with an emphasis on the idea that the brain is a form of computer, whose job is to take in sensory input, process information, and produce motor output. This places the brain at a remove from both the body and environment and denies the intimate connection that exists between them. As a result, a great injustice is done to both human and nonhuman animals: On the one hand, we fail to recognize the distinctive nature of nonhuman cognition, and on the other hand, we continue to promote a somewhat misleading view of human psychological capacities. Here, I suggest a more mutualistic, embodied, enactive view might allow us to ask more interesting questions about how animals of all kinds come to know their worlds, in ways that avoid the (inevitable) anthropocentric baggage of the cognitivist viewpoint.  相似文献   
132.
Animal Cognition - Using an object-choice task, we measured the relative quantity discrimination ability of Asian elephants. Two zoo-housed elephants were given auditory cues of food being dropped...  相似文献   
133.
It is widely held that intuitive dualism—an implicit default mode of thought that takes minds to be separable from bodies and capable of independent existence—is a human universal. Among the findings taken to support universal intuitive dualism is a pattern of evidence in which “psychological” traits (knowledge, desires) are judged more likely to continue after death than bodily or “biological” traits (perceptual, physiological, and bodily states). Here, we present cross-cultural evidence from six study populations, including non-Western societies with diverse belief systems, that shows that while this pattern exists, the overall pattern of responses nonetheless does not support intuitive dualism in afterlife beliefs. Most responses of most participants across all cultures tested were not dualist. While our sample is in no way intended to capture the full range of human societies and afterlife beliefs, it captures a far broader range of cultures than in any prior study, and thus puts the case for afterlife beliefs as evidence for universal intuitive dualism to a strong test. Based on these findings, we suggest that while dualist thinking is a possible mode of thought enabled by evolved human psychology, such thinking does not constitute a default mode of thought. Rather, our data support what we will call intuitive materialism—the view that the underlying intuitive systems for reasoning about minds and death produce as a default judgment that mental states cease to exist with bodily death.  相似文献   
134.
135.
People believe they see emotion written on the faces of other people. In an instant, simple facial actions are transformed into information about another's emotional state. The present research examined whether a perceiver unknowingly contributes to emotion perception with emotion word knowledge. We present 2 studies that together support a role for emotion concepts in the formation of visual percepts of emotion. As predicted, we found that perceptual priming of emotional faces (e.g., a scowling face) was disrupted when the accessibility of a relevant emotion word (e.g., anger) was temporarily reduced, demonstrating that the exact same face was encoded differently when a word was accessible versus when it was not. The implications of these findings for a linguistically relative view of emotion perception are discussed.  相似文献   
136.
Abstract

The effectiveness of a stress management intervention designed to reduce affective distress in 79 student nurses who previously reported significant distress, was evaluated by comparing stress management with wait-list control. The intervention had reliable, positive effects on affective outcomes including General Health Questionnaire-30, State and Trait Anxiety Inventory, Beck Depression Inventory, and a measure of domestic satisfaction. The intervention also led to an increase in Direct Coping use.

State Anxiety immediately preceding two important examinations, i.e. at 3 and 18 month follow-up, was lower for students receiving stress management. However, no effect was detected on sickness, absence and examination performance following this intervention. Stress management delivered in groups reduces affective distress and increases adaptive coping use in both clinical and academic settings.  相似文献   
137.

Purpose

Title VII of the Civil Rights Act of 1964 provided industrial/organizational (I/O) psychologists with a unique role as professional test developers and consultants involved in assisting organizations in establishing the job-relatedness/validity defense to charges of discrimination, specifically charges based on an adverse or disparate impact theory. However, these activities have transmogrified into the fairly common occurrence of public municipalities and organizations demanding the reduction or absence of adverse impact as part of the scope of work or contracts and for practitioners and consultants to guarantee adverse impact reduction or elimination a priori. Plaintiffs and their experts also routinely argue that the observed adverse impact could have been allayed or eliminated if the defendant had only just used alternative testing methods. This then begs the following question: “Are there well established techniques and procedures that can reduce, minimize, or eliminate adverse impact in a predictable, generalizable, and replicable fashion in the same manner that we might guarantee validity?” The present paper seeks to answer this question.

Approach and Findings

With the preceding as a backdrop, the present paper identifies and discusses four overlooked critical attributes of adverse impact that collectively and in conjunction work against and obviate adverse impact reduction and elimination guarantees.

Conclusions and Implications

We conclude that the search for guaranteed adverse impact reduction or elimination is a “Holy Grail” and that we should avoid predictions and guarantees regarding adverse impact elimination in specific situations, including those based on the inclusion of “alternative” selection devices. However, in the context of civil rights legislation, and the intersection of I/O psychologists with said legislation, what we can guarantee as a science and profession are sound and valid tests and assessment devices that can be defended accordingly should the use of said tests and devices be challenged.  相似文献   
138.
Cross-cultural projects were undertaken, over some 25 years, to standardise the EPQ (both Adult and Junior forms) for many countries (See Appendix B for a list).  相似文献   
139.
The present study provides evidence that valence focus and arousal focus are important processes in determining whether a dimensional or a discrete emotion model best captures how people label their affective states. Individuals high in valence focus and low in arousal focus fit a dimensional model better in that they reported more co-occurrences among like-valenced affective states, whereas those lower in valence focus and higher in arousal focus fit a discrete model better in that they reported fewer co-occurrences between like-valenced affective states. Taken together, these findings suggest that one static, nomothetic theory may not accurately describe the subjective affective experience of all individuals.  相似文献   
140.
Interactions between evolutionary psychologists and developmental systems theorists have been largely antagonistic. This is unfortunate because potential synergies between the two approaches remain unexplored. This article presents a method that may help to bridge the divide, and that has proven fruitful in biology: dynamic optimization. Dynamic optimization integrates developmental systems theorists’ focus on dynamics and contingency with the ‘design stance’ of evolutionary psychology. It provides a theoretical framework as well as a set of tools for exploring the properties of developmental systems that natural selection might favor, given particular evolutionary ecologies. We also discuss limitations of the approach.  相似文献   
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