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31.
In an analysis of recent work on nudging we distinguish three positions on the relationship between nudging founded in libertarian paternalism and the protection of personal autonomy through informed consent. We argue that all three positions fail to provide adequate protection of personal autonomy in the clinical context. Acknowledging that nudging may be beneficial, we suggest a fourth position according to which nudging and informed consent are valuable in different domains of interaction. 相似文献
32.
Eric R. Pedersen Clayton Neighbors Judy Tidwell Ty W. Lostutter 《Ethics & behavior》2013,23(4):332-350
Although research has examined factors influencing understanding of informed consent in biomedical and forensic research, less is known about participants' attention to details in consent documents in psychological survey research. The present study used a randomized experimental design and found the majority of participants were unable to recall information from the consent form in both in-person and online formats. Participants were also relatively poor at recognizing important aspects of the consent form including risks to participants and confidentiality procedures. Memory effects and individual difference characteristics also appeared to influence recall and recognition of consent form information. 相似文献
33.
Heidi F. Pedersen Kenneth I. Pargament Christina G. Pedersen Robert Zachariae 《The International journal for the psychology of religion》2013,23(3):188-203
This survey study investigated the prevalence of religious beliefs and religious coping and possible associations between religious factors and quality of life (QoL) among a group of severely ill lung patients (lung cancer and chronic obstructive pulmonary disease) in Denmark (N = 111). Almost two thirds (64.8%) reported having some belief in God and/or a spiritual power. Patients who reported believing in God and patients who believed in God and a spiritual power reported better QoL than patients who reported that they believed in a spiritual power only. Religious coping was prevalent; for positive religious coping strategies, those used from least to most often, respectively, were invoked 15% to 37% of the time; for negative religious coping strategies the percentages were 3% to 16%. Negative religious coping was associated with lower QoL (β = ?0.320, p < .006), whereas no associations were found between positive religious coping and QoL. Results are discussed in relation to the cultural context of secularized societies like the Scandinavian countries. 相似文献
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Christina Gundgaard Pedersen Søren Christensen Anders Bonde Jensen Robert Zachariae 《Journal of religion and health》2013,52(3):991-1013
Turning to faith in God or a higher spiritual power is a common way of coping with life-threatening disease such as cancer. Little, however, is known about religious faith among cancer patients in secular societies. The present study aimed at exploring the prevalence of religious faith among Danish breast cancer patients and at identifying whether socio-demographic, pre-cancer health status, clinical, and health behavior characteristics, including their use of complementary and alternative medicine (CAM), were associated with their degree of faith. Information on faith in God or a higher spiritual power and use of CAM was provided by a nationwide sample of 3,128 recurrence-free Danish women who had received surgery for early-stage breast cancer 15–16 months earlier. Socio-demographic, clinical, and health status variables were obtained from national longitudinal registries, and health behaviors had been assessed at 3–4 months post-surgery. Of the women, 47.3% reported a high degree of faith (unambiguous believers), 35.9% some degree of faith (ambiguous believers), while the remaining 16.8% were non-believers. Unambiguous believers were more likely than ambiguous believers to experience their faith as having a positive impact on their disease and their disease-related quality-of-life. When compared to non-believers, unambiguous believers were also older, had poorer physical function, and were more frequent users of CAM, and more inclined to believe that their use of CAM would have a beneficial influence on their cancer. Disease- and treatment-related variables were unrelated to faith. While overall religious faith appears equally prevalent among Danish and US breast cancer patients, the majority of Danish breast cancer patients experienced ambiguous faith, whereas the majority of US patients have been found to express unambiguous faith. Our results suggest that future studies may benefit from exploring the role of faith for health behaviors, adherence to conventional treatment, and impact upon quality of life. 相似文献
36.
Bente Berget Øivind Ekeberg Ingeborg Pedersen Bjarne O. Braastad 《Occupational Therapy in Mental Health》2013,29(1):50-64
This study examined the effects of Animal-Assisted Therapy with farm animals during a 12 weeks' intervention on anxiety and depression among psychiatric patients by using a randomized controlled trial with a follow-up investigation at 6 months. Ninety adult patients were included, with 41 completers in the treatment group and 28 in the control group. Anxiety measured using Spielberger State Anxiety Inventory did not decrease significantly during the intervention for the treatment group but was significantly lower at follow-up compared with baseline (p = 0.002) and with the end of the intervention (p = 0.004). There was no significant change for the control group. Depression measured using Beck Depression Inventory was significantly lower at follow-up compared with baseline for both groups, but there were no significant differences between the groups. 相似文献
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Our main aim in this paper is to contribute towards a better understanding of the epistemology of absence-based inferences. Many absence-based inferences are classified as fallacies. There are exceptions, however. We investigate what features make absence-based inferences epistemically good or reliable. In Section 2 we present Sanford Goldberg’s account of the reliability of absence-based inference, introducing the central notion of epistemic coverage. In Section 3 we approach the idea of epistemic coverage through a comparison of alethic and evidential principles. The Equivalence Schema–a well-known alethic principle–says that it is true that $p$ if and only if $p$ . We take epistemic coverage to underwrite a suitably qualified evidential analogue of the Equivalence Schema: for a high proportion of values of $p$ , subject $S$ has evidence that $p$ due to her reliance on source $S^{*}$ if and only if $p$ . We show how this evidential version of the Equivalence Schema suffices for the reliability of certain absence-based inferences. Section 4 is dedicated to exploring consequences of the Evidential Equivalence Schema. The slogan ‘absence of evidence is evidence of absence’ has received a lot of bad press. More elaborately, what has received a lot of bad press is something like the following idea: absence of evidence sufficiently good to justify belief in $p$ is evidence sufficiently good to justify belief in $\sim p$ . A striking consequence of the Evidential Equivalence Schema is that absence of evidence sufficiently good to justify belief in p is evidence sufficiently good to justify belief in $\sim p$ . We establish this claim in Section 4 and show how this supports the reliability of an additional type of absence-based inference. Section 4 immediately raises the following question: how can we make philosophically good sense of the idea that absence of evidence is evidence of absence? We address this question in Section 5. Section 6 contains some summary remarks. 相似文献
40.
Eduardo A. Vasquez William C. Pedersen Brad J. Bushman Nicholas J. Kelley Philippine Demeestere Norman Miller 《Aggressive behavior》2013,39(1):13-29
Four studies present the first evidence showing that public (vs. private) provocation augments triggered displaced aggression by increasing the perceived intensity of the provocation. This effect is shown to be independent of face‐saving motivation. Following a public or private provocation, Study 1 participants were induced to ruminate or were distracted for 20 min. They then had an opportunity to aggress against another person who either acted in a neutral or mildly annoying fashion (viz. triggering event). As expected, the magnitude of the greater displaced aggression of those who ruminated before the triggering event compared with those distracted was greater under public than private provocation. Study 2 replicated the findings of Study 1 and confirmed that public provocations are experienced as more intense. Studies 3 and 4 both manipulated provocation intensity directly to show that it mediated the moderating effect of public/private provocation found in Study 1. The greater intensity of a public provocation increases reactivity to a subsequent trigger, which in turn, augments triggered displaced aggression. Aggr. Behav. 39:13‐29, 2013. © 2012 Wiley Periodicals, Inc. 相似文献