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Nathaniel Sharadin 《Synthese》2018,195(9):3791-3809
Epistemic instrumentalists face a puzzle. In brief, the puzzle is that if the reason there is to believe in accord with the evidence depends, as the instrumentalist says it does, on agents’ idiosyncratic interests, then there is no reason to expect that this reason is universal. Here, I identify and explain two strategies instrumentalists have used to try and solve this puzzle. I then argue that we should find these strategies wanting. Faced with the failure of these strategies, I articulate a heretofore neglected solution on behalf of instrumentalism. 相似文献
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Teachers often communicate to students the consequences of success and failure (fear appeals) and the timing (timing reminders) of forthcoming examinations. Prior research has examined how fear appeals and teaching reminders are evaluated by students and how they relate to educational outcomes such as engagement. Few studies have addressed the use of these behaviours from a teacher’s perspective. We examined teacher use of consequence and timing reminders, used prior to examinations, and its relation to perceived accountability pressure, teacher self-efficacy, perceived importance of tested outcomes, and the belief that students would interpret such messages as threatening. Data were collected from 854 English primary and secondary school teachers. Results showed that fear appeals and timing reminders were used more frequently when teachers believed that tested outcomes were important, when they had lower self-efficacy to engage students, and when they believed that students would interpret messages as threatening. Timing reminders, but not fear appeals, were used more frequently when perceived accountability pressure was greater. These findings help to understand why teachers are using such behaviours. In this study it was pressures from above, below, and within. 相似文献
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In recent years there have been major shifts in how the role of science—and scientists—are understood. The critical examination of scientific expertise within the field of Science and Technology Studies (STS) are increasingly eroding notions of the “otherness” of scientists. It would seem to suggest that anyone can be a scientist—when provided with the appropriate training and access to data. In contrast, however, ethnographic evidence from the scientific community tells a different story. Scientists are quick to recognize that not everyone can—or should—be a scientist. Appealing to notions such as “good hands” or “gut feelings”, scientists narrate a distinction between good and bad scientists that cannot be reduced to education, access, or opportunity. The key to good science requires scientists to express an intuitive feeling for their discipline, but also that individuals derive considerable personal satisfaction from their work. Discussing this personal joy in—and “fittingness” of—scientific occupations using the fields of STS, ethics and science policy is highly problematic. In this paper we turn to theology discourse to analyze the notion of “callings” as a means of understanding this issue. Callings highlight the identification and examination of individual talents to determine fit occupations for specific persons. Framing science as a calling represents a novel view of research that places the talents and dispositions of individuals and their relationship to the community at the center of flourishing practices. 相似文献
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Nathaniel R Herr Constance Hammen Patricia A Brennan 《Journal of family psychology》2007,21(4):694-702
The association between family functioning and parental depression has primarily been studied in samples of women. In particular, very little research exists that examines how parent gender and past diagnoses of depression are related to family functioning. The family relationships of 469 couples from a community sample were examined using self- and partner report measures of the marital relationship and youth report and interviewer-rated measures of the parent-youth relationship. Both currently and formerly depressed men and women were shown to have poorer family functioning than nondepressed and never depressed individuals, respectively. Interactions of gender and depression status indicated that depression and poorer marital functioning were more strongly related for women than for men, but there were few gender differences in the parent-youth relationship. The results highlight the need for further research on men's family functioning and suggest that targeting current depressive symptoms in treatment may not be sufficient to resolve marital and parent-youth difficulties that endure after depressive episodes remit. 相似文献
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Mohatt NV Fok CC Burket R Henry D Allen J 《Cultural diversity & ethnic minority psychology》2011,17(4):444-455
Research with Native Americans has identified connectedness as a culturally based protective factor against substance abuse and suicide. Connectedness refers to the interrelated welfare of the individual, one's family, one's community, and the natural environment. We developed an 18-item quantitative assessment of awareness of connectedness and tested it with 284 Alaska Native youth. Evaluation with confirmatory factor analysis and item response theory identified a 12-item subset that functions satisfactorily in a second-order four-factor model. The proposed Awareness of Connectedness Scale (ACS) displays good convergent and discriminant validity, and correlates positively with hypothesized protective factors such as reasons for living and communal mastery. The measure has utility in the study of culture-specific protective factors and as an outcomes measure for behavioral health programs with Native American youth. 相似文献
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Meifen Wei Tsun‐Yao Ku Hwei‐Jane Chen Nathaniel Wade Kelly Yu‐Hsin Liao Gwo‐Jen Guo 《Counseling and values》2012,57(2):162-180
This study examined whether attachment to God moderated the relation between perceived stress and well‐being (i.e., life satisfaction and positive affect) among 183 Chinese Christian international students and immigrants. Results showed significant main effects of (a) perceived stress on life satisfaction and (b) secure attachment to God and avoidant attachment to God on life satisfaction and positive affect. There was a significant interaction of perceived stress and avoidant attachment to God on life satisfaction. Specifically, high avoidant attachment to God exacerbated the association between perceived stress and life satisfaction, whereas low avoidant attachment to God buffered the association between perceived stress and life satisfaction. 相似文献