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111.
Richard A. Bouton Peggy E. Gallaher Paul Arthur Garlinghouse Terri Leal Leslie D. Rosenstein Robert K. Young 《Journal of applied social psychology》1989,19(11):885-901
During the fall of 1985, over 500 introductory psychology students participated in a survey which employed different questionnaires to measure Fear of AIDS, Knowledge of AIDS, Homophobia, and Behavior Change. Opinions about public policy regarding AIDS and homosexuals, and background information such as sex and religious preference were also obtained. The results indicated that males who knew the most about AIDS were less fearful of the disease than were males who knew the least. No such relationship was found for females. In addition, respondents reported that they have been changing their behavior in light of the AIDS epidemic. This included some behaviors which were related to AIDS and some which were not. Finally, political and religious conservatives were generally more homophobic and fearful of AIDS than were liberals. In addition, conservatives generally preferred protection of the public as an approach to controlling the AIDS epidemic while liberals generally preferred to educate the public. 相似文献
112.
Michael Mason Jeremy Mennis John Light Julie Rusby Erika Westling Stephanie Crewe Thomas Way Brian Flay Nikola Zaharakis 《Journal of child and family studies》2016,25(5):1441-1450
Limited research is available that explains complex contextual and interactive effects of microsystems such as family relationships, peer networks, and place-based influences have on urban adolescent substance use. We contend that research into these complex processes is improved by integrating psychological, social, and geographic data to better understand urban adolescent substance use involvement. Accordingly, we tested a longitudinal, 3-way moderation model to determine if the direct effect of teen–parent relationships on substance use involvement is moderated by peer network characteristics, which in turn is moderated by the risk and protective attributes within urban adolescents’ activity spaces, among a sample of 248 adolescents. Results revealed that peer networks moderate the effects of relations with parents on substance use involvement for those adolescents with higher levels of risk attributes within their activity space, but not for those who spend time in locations with less risk. Thus, the teen–parent relationship interacts with peer network characteristics, for those urban adolescents whose activity space is constituted within high-risk environments. We conclude that peer networks have important interactive effects with family relationships that influence substance use, and that this is particularly salient for young adolescents who are exposed to risky environments. This finding underscores the importance of continued study into the interrelations among microsystems of urban adolescents, and provides further support that substance use is a social practice that is constituted within the unique geography of young adolescents’ lives. 相似文献
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The purpose of this study was to examine the involvement of young fathers with their children at entry to a fatherhood program and at subsequent follow-up. Thirty-eight young fathers participated in this analysis. Using open-ended questions at intake and subsequent follow-up, they were asked to describe in their own words their relationships with their children. A thematic analysis was used to explore their self-reported statements. Three themes emerged from the analysis: Positive Emotionality, Accessibility, and Engagement. A comparison between thematic categories at intake and follow-up revealed that the most dramatic shift occurred in regard to Engagement. A third of the young fathers shifted from describing Positive Emotionality at intake to the more active process of Engagement at follow-up. The area that showed little change between intake to follow-up was related to Accessibility. These findings may suggest that for young fathers, becoming more involved with their children is a process which can be facilitated by participating in a fatherhood program. 相似文献
115.
"CAN'T YOU SEE THE COURAGE, THE STRENGTH THAT I HAVE?"Listening to Urban Adolescent Girls Speak about Their Relationships 总被引:1,自引:0,他引:1
Niobe Way 《Psychology of women quarterly》1995,19(1):107-128
This study explored, qualitatively, the ways in which 12 urban, poor and working-class adolescent girls spoke about themselves, their relationships, and their school over a 3 year period. The ability to be outspoken or to "speak one's mind" in relationships was identified as the most prevalent theme in their interviews. Ten of the 12 adolescent girls indicated that they were able to speak openly and honestly in many of their relationships. These outspoken voices were focused not only on expressing anger and disagreement in relationships, but also on voicing care and connection. Seven of the adolescents indicated, however, that while they were outspoken in their relationships with parents, teachers, and female friends, they were not willing to "speak their minds" in their relationships with boys. These findings raise critical questions regarding the psychology of girls and women. 相似文献
116.
Emotional reactivity and regulation behaviors were compared in infants born extremely low gestational age (ELGA) and very low gestational age (VLGA) during the still-face procedure. Infants born ELGA demonstrated greater emotional reactivity and displayed less frequent gaze avoidance, more frequent gestures, and more self-comforting behaviors. 相似文献
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Peggy L. Day 《Religion Compass》2012,6(6):298-308
This essay first traces the association of ancient goddesses with so‐called fertility cults and sacred (or cultic) prostitution to J. J. Bachofen’s once influential model of human social development, and places prefeminist Hebrew Bible/Old Testament scholarship on this trajectory. It then discusses two streams of feminist theological response to the model, a Great Goddess stream that inverted the values that traditional scholarship associated with ancient goddesses and their worship, and a revisionist stream that strove to reimage the God of the Hebrew Bible to include aspects of the feminine divine. Both streams are assessed critically from the perspective of secular feminist scholarship. Feminist scholars’ challenges to the stereotyping of Canaanite goddesses as primarily associated with sexuality and reproduction are then presented, followed by feminists’ critiques of both the relevance and veracity of the ancient sources alleged to be evidence for the practice of sacred (or cultic) prostitution. Finally, the essay turns to the texts of the Hebrew Bible/Old Testament per se and focuses on the three Hebrew Bible goddesses most discussed in the secondary literature, i.e., Asherah, Astarte/Ashtart and the Queen of Heaven. 相似文献
119.
Peggy Morgan 《Religion》2013,43(4):345-347
Mary Douglas has invited historians of religion to test her hypothesis about the social meaning of body symbols. Her view that body symbolism always points in the direction of social concerns and that efforts to separate body and spirit indicate sentiments of revolt and alienation has proved fruitful in several areas. Of course there is nothing particularly novel in the proposal that the body can be seen as a symbol of wider realities. The Stoics spoke of the universe as a body; Paul could describe individual Christian congregations as a body; and Priscillian referred to the human body in depreciating terms as a figura mundi. Victor Turner has shown that the body symbols of the Ndembu in Zambia are part of a wider pattern which uses ‘an aspect of human physiology as a model for social, cosmic and religious ideas and processes’, including, he adds, ‘the human body [as] … a microcosm of the universe,’57 There is even a considerable literature on the subject.58 Indeed, one cannot help but be struck by the fact that with the great abundance of work devoted to body symbols in general, so little has been done with early Christianity. What distinguishes Douglas from other theoreticians of body symbolism is her Durkheimian orientation. By taking seriously the social dimension of body symbols and by positing the revolutionary character of symbols which separate body and spirit, she is able to uncover latent dimensions of doctrinal controversy and to restore flesh to the dry bones of theological debate. In her own preliminary studies, she has limited herself to one symbol, i.e. incarnation, and one controversy, i.e. the Arian. In extending her initiative to other symbols and controversies, I have proceeded on the assumption that body symbols of different sorts should reflect the same condensed message about society. I would argue that this effort has been largely successful. Expectations of imminent resurrection or views of the resurrection which deny the physical aspect are regularly associated in early Christianity with separatist-sectarian behaviour generally. The recession of hopes for an imminent resurrection accompanied the transition of Christianity from sect to church. Conversely, and this would warrant further study, subsequent sectarian movements within Christianity seem to be accompanied by a return of hopes for physical resurrection. Particular sorts of sectarianism, especially those which stress individualism and spiritualism, are prone to view the resurrection in other than physical terms. Even the mainstream of Christianity refused to abandon altogether the doctrine of a future resurrection. Orthodox believers could always point to the denial of resurrection as an unmistakable signpost of heresy. At one level we may treat this doctrinal survival as little more than a memory of Christianity's sectarian pedigree, as a vaguely disquieting memory. At another level, however, its very survival, against heavy odds, may also be seen as a permanent symbolic indicator of Christianity's ultimate refusal to identify itself completely with the secular order. Beyond this, the survival of belief in resurrection has meant the persistence of a latent symbol of protest, alienation and transformation. For in the final analysis, it is not the case that symbols merely reflect social reality. As symbols, they also possess the power to shape it. In this observation lies perhaps an explanation for the fact that our effort has not been fully successful. We have not found it to be true in every case that statements of protest in one symbolic medium, say, asceticism, will inevitably be replicated in other media, say, incarnation and resurrection. This does occur often enough to be interesting and more than coincidental. The Testimony of Truth from Nag Hammadi is a paradigm case. Paul's Corinthians, Paul himself and Arius come close. The ascetics of Egypt are the most interesting ‘deviants’. The connection between their asceticism and the message of alienation and protest is clear. Their views of the resurrection have not been much studied, but in view of the symbolic function of their bodies and their view of ascetic practice as a means of restoring the natural state of Eden, it is not too much to suggest that their conception of resurrection would have emphasized the restored and purified nature of the resurrection body in contrast to the orthodox view of the absolute identity of that body with the present physical one. As for their views of the incarnation, there is some evidence of leanings in this direction. While those who held to docetic christologies generally favoured asceticism, the reverse was not always true. Part of the reason for the absence of docetic views of the incarnation among the ascetics—assuming, of course, that they should have been docetists—is that they say so little about doctrines of any kind. Part may also be due to the orthodoxy of those who wrote about the monks. Part may be due to the fact that the primary target of ascetic protest was not the physical universe, or matter as such, or even the world of social and political reality, but rather the church in and of the world—a differentiated and thus moderated protest. But part may also be due to a more or less conscious decision to draw a line between expressions of alienation, so to speak, a symbolic quid pro quo. The quid was the recognition by the church at large that ascetic piety could not be proscribed by the successor generations of the martyrs. The pro quo would then take the form of doctrinal orthodoxy. Thus the absence of docetic christologies among the ascetics would result not just from the imposition of episcopal authority but from the power of doctrine to shape reality. Body symbols thus provide us with a new thread for tracing the transformation of Christianity from an obscure cluster of sects in Palestine to an institution of unparalleled spiritual and political power in the Roman empire. Of course, not everyone accepted this transformation as an act of divine providence. Some reacted by denying that God had taken on a human body in the person of Jesus; others tortured their bodies; and from time to time in succeeding centuries still others gathered in small communities to await the resurrection of the body and with it the birth of a new world. 相似文献
120.
Although a few published, multiindustry, firm‐level, empirical studies have linked systems of high‐investment or high‐performance human resource management practices to enhanced small‐firm performance, this stream of strategic human resource management research is underdeveloped and equivocal. Accordingly, in this study, we use a sample of for‐profit, private‐sector, small Canadian firms with fewer than 100 employees from a variety of industry sectors to examine boundary conditions of the relationship between firm‐level high‐investment human resource systems and objective small‐firm labor productivity. Congruent with contingency theory, this study's results indicate that the extent and nature of the influence of high‐investment human resource systems on objective small‐firm labor productivity is contingent on internal (differentiation strategy and firm capital intensity) and external boundary conditions (industry dynamism and industry growth). Implications and limitations of this research study as well as avenues for future research are discussed. 相似文献