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41.
Oren Griffiths Noor Shehabi Robin A. Murphy Mike E. Le Pelley 《British journal of psychology (London, England : 1953)》2019,110(3):499-518
Superstitions are common, yet we have little understanding of the cognitive mechanisms that bring them about. This study used a laboratory‐based analogue for superstitious beliefs that involved people monitoring the relationship between undertaking an action (pressing a button) and an outcome occurring (a light illuminating). The task was arranged such that there was no objective contingency between pressing the button and the light illuminating – the light was just as likely to illuminate whether the button was pressed or not. Nevertheless, most people rated the causal relationship between the button press and the light illuminating to be moderately positive, demonstrating an illusion of causality. This study found that the magnitude of this illusion was predicted by people's level of endorsement of common superstitious beliefs (measured using a novel Superstitious Beliefs Questionnaire), but was not associated with mood variables or their self‐rated locus of control. This observation is consistent with a more general individual difference or bias to overweight conjunctive events over disjunctive events during causal reasoning in those with a propensity for superstitious beliefs. 相似文献
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This paper offers a preliminary account of the educative potential of mindfulness by revisiting the long-debated status of physical activity and sport as educationally worthwhile. We argue that previous attempts in the tradition of analytic philosophy of education to offer a justification of physical activity and sport have not been sufficiently grounded in the most distinctive feature of those activities—the body. As an alternative, we claim that the theory and practice of body-based mindfulness can explain how physical activity can satisfy the analytic philosopher of education R.S. Peters’ requirement that for an activity to be educationally worthwhile, it must possess ‘wide-ranging cognitive content’. We conclude that physical activity and sport are justifiable on Petersian grounds: physical activity can broaden understanding mostly inaccessible to the kinds of theoretical activities (science and/or philosophy) that Peters argued are exemplary. We then assess the implications for this argument in terms of how such an account can inform physical educators’ understanding of the place of physical education and sport in their teaching practice. 相似文献
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Latent inhibition (LI) is defined as poorer associative learning with a previously exposed, irrelevant stimulus than with a non-preexposed, novel stimulus. This study examined how type of within-subject procedure, class of schizotypal symptoms, and gender modulate LI. Two within-subject procedures were examined, one excluding, and one including a masking task. The former yielded a stronger stimulus preexposure effect than the latter. However, the stimulus preexposure effect was attenuated by total schizotypy score in the masked, but not in the non-masked procedure. The results with schizotypy factors (positive and negative symptoms) as well as with schizotypy factors × gender interactions were inconsistent with those of other studies. It was suggested that in addition to LI, interference and novel pop-out effects were also produced by the procedures, particularly in the non-masked condition. 相似文献
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Oren Magid 《The Southern journal of philosophy》2015,53(4):450-470
In everyday life, we constantly encounter and deal with useful things without pausing to inquire about the sources of their intelligibility. In Div. I of Being and Time, Heidegger undertakes just such an inquiry. According to a common reading of Heidegger's analysis, the intelligibility of our everyday encounters and dealings with useful things is ultimately constituted by practical self‐understandings (such as being a gardener, shoemaker, teacher, mother, musician, or philosopher). In this paper, I argue that while such practical self‐understandings may be sufficient to constitute the intelligibility of the tools and equipment specific to many practices, these “tools of the trade” are only a small portion of the things we encounter, use, and deal with on a daily basis. Practical self‐understandings cannot similarly account for the intelligibility of the more mundane things—like toothbrushes and sidewalks—used in everyday life. I consider whether an anonymous self‐understanding as “one,” “anyone,” or “no one in particular” —das Man—might play this intelligibility‐constituting role. In examining this possibility, another type of self‐understanding comes to light: cultural identities. I show that the cultural identities into which we are “thrown,” rather than practical identities or das Man, constitute the intelligibility of the abundance of mundane things that fill our everyday lives. Finally, I spell out how this finding bears on our understanding of Heidegger's notion of authenticity. 相似文献
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The mere exposure effect is the commonly observed increase in pleasantness ratings of stimuli that have been given prior exposure. According to the fluency attribution account of the mere exposure effect, repeated presentations of a stimulus lead to increased ease of processing, which in turn is attributed to pleasantness. If so, processing fluency manipulated by means other than repetition should influence liking. In the present experiment, processing fluency was manipulated using a negative priming procedure, and its influence on affective judgement was examined. Previously ignored stimuli were responded to slower (negative priming) and were rated as less pleasant than controls. It was concluded that decreased processing fluency decreases liking of previously ignored stimuli. 相似文献