全文获取类型
收费全文 | 517篇 |
免费 | 23篇 |
出版年
2023年 | 3篇 |
2022年 | 1篇 |
2021年 | 5篇 |
2020年 | 11篇 |
2019年 | 10篇 |
2018年 | 20篇 |
2017年 | 17篇 |
2016年 | 25篇 |
2015年 | 16篇 |
2014年 | 15篇 |
2013年 | 66篇 |
2012年 | 19篇 |
2011年 | 32篇 |
2010年 | 16篇 |
2009年 | 21篇 |
2008年 | 26篇 |
2007年 | 28篇 |
2006年 | 31篇 |
2005年 | 24篇 |
2004年 | 24篇 |
2003年 | 18篇 |
2002年 | 21篇 |
2001年 | 9篇 |
2000年 | 10篇 |
1999年 | 13篇 |
1998年 | 8篇 |
1997年 | 3篇 |
1996年 | 1篇 |
1995年 | 3篇 |
1994年 | 7篇 |
1993年 | 7篇 |
1992年 | 5篇 |
1991年 | 3篇 |
1990年 | 4篇 |
1989年 | 3篇 |
1988年 | 1篇 |
1987年 | 1篇 |
1986年 | 2篇 |
1985年 | 2篇 |
1982年 | 2篇 |
1981年 | 1篇 |
1980年 | 3篇 |
1976年 | 1篇 |
1975年 | 1篇 |
1973年 | 1篇 |
排序方式: 共有540条查询结果,搜索用时 109 毫秒
501.
Mike Smith 《Psychologie appliquee》1986,35(4):501-511
502.
ABSTRACTThe precarious manhood paradigm posits that many men view their gender as a social status that must be earned and maintained, and can be lost. The present study applied the precarious manhood paradigm to a hypermasculine advertisement. A sample of 208 men was collected online. Using a false feedback paradigm, men’s masculinity was either threatened, or not threatened. The men then viewed one of two commercials. One commercial was a neutral, control advertisement, and one was a hypermasculine advertisement. We also measured participants’ endorsement of masculine norms. Results of a moderated moderation analysis indicated that men in the threat condition were more likely to view the hypermasculine advertisement as being masculinity-enhancing, if they also endorsed the masculine norms of Winning, Heterosexual Self-Presentation, and Power over Women. Results for future research applying precarious manhood to advertising, and implications for clinical work with men, are discussed. 相似文献
503.
504.
505.
506.
507.
508.
Mike W. Martin 《The Southern journal of philosophy》2020,58(2):264-278
Yuval Noah Harari contends that human rights are an outdated myth. He calls for replacing them with a new global ethic to meet crises as varied as environmental destruction, disruptive technologies, and extreme gaps between rich and poor. Toward that end, he outlines an ethics that exalts compassion and elides justice, an ethics that animates his trilogy: Sapiens, Homo Deus, and 21 Lessons for the 21st Century. I draw together the key elements in his personal ethics, tracing them to a combination of scientism, postmodernism, and Buddhism. I then argue that he misunderstands human rights, inflates the role of science in moral matters, and fails to reconcile his moral passion with his moral skepticism. 相似文献
509.
510.