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Sexuality education for children and young adults is one of the most heavily debated issues facing policy-makers, national AIDS program planners, and educators, provoking arguments over how explicit education materials should be, how much of it there should be, how often it should be given, and at what age instruction should commence. In this context, the World Health Organization's Global Program on AIDS' Office of Intervention Development and Support commissioned a comprehensive literature review to assess the effects of HIV/AIDS and sexuality education upon young people's sexual behavior. 52 reports culled from a search of 12 literature databases were reviewed. The main purpose of the review is to inform policy-makers, program planners, and educators about the impact of HIV and/or sexuality education upon the sexual behavior of youth as described in the published literature. Of 47 studies which evaluated interventions, 25 reported that HIV/AIDS and sexuality education neither increased nor decreased sexual activity and attendant rates of pregnancy and sexually transmitted diseases (STDs). 17 reported that HIV and/or sexuality education delayed the onset of sexual activity, reduced the number of sex partners, or reduced unplanned pregnancy and STD rates Only 3 studies found increases in sexual behavior associated with sexuality education. Inadequacies in study design, analytic techniques, outcome indicators, and the reporting of statistics are discussed. 相似文献
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Weiss G 《希帕蒂亚:女权主义哲学杂志》1995,10(1):202-217
A critical application of Ruddick's model of maternal thinking is the best way to grapple with the ethical dilemmas posed by sex-selective abortion which I view as a "moral mistake." Chief among these is the need to be sensitive to local cultural practices in countries where sex-selective abortion is prevalent, while simultaneously developing consistent international standards to deal with the dangers posed by the use of sex-selective abortion to eliminate female fetuses. 相似文献
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A series of studies investigated the capacity of children between the ages of 7 and 12 to give free and informed consent to participation in psychological research. Children were reasonably accurate in describing the purpose of studies, but many did not understand the possible benefits or especially the possible risks of participating. In several studies children's consent was not affected by the knowledge that their parents had given their permission or by the parents saying that they would not be upset if the children refused. In contrast, other studies found that children were much more likely to stop their participation if the experimenter said explicitly that she would not be upset if they stopped. We suggest that experimenters should pay more attention to describing the possible risks and benefits of participation in research, and that they should also make it clearer to children that they are free to stop once they have begun. 相似文献
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Hull R 《The Journal of medical humanities》1995,16(2):93-103
As I have suggested, from the perspective of distributive justice MinnesotaCare's reforms are inadequate. But to coin (and alter slightly) a phrase of Kant's, if its authors do not deserve our moral esteem, perhaps they do merit our encouragement, and it is on a note of the latter that I will conclude. MinnesotaCare is an experiment in systemic incremental change being performed in a complex health care system, the only true laboratory for such an experiment. For this reason, it will provide us important information concerning the ethics, economics, [and] the politics of health care reform while improving the position of some Minnesotans in a significant way. Thus, while MinnesotaCare is susceptible to forceful moral criticism, as an experiment in reform it holds out the promise of providing us some of the data necessary for discovering a just solution. 相似文献
228.
2001年的科学哲学 总被引:1,自引:0,他引:1
一种民主制度的最重要也是讨论最少的任务之一就是要保护它的成员免遭这种制度中的意识形态的伤害.必须正确地看待所有的意识形态.人们必须把它们当作神话故事来看待,它们能告诉人很多有趣的事,但也包含了很多谬误和令人生厌的谎言.当人们按照某一观点行动时,他们的态度也应该像密探一样,为了在一个陌生的国家里获得成功而采纳它的信仰并在细枝末节上按照这些信仰去做,但并不全盘接受.这一点适用于所有的信仰,适用于基督教上帝的存在这一信仰,适用于所有的人生来平等的信仰,也适用于科学.那么,这是否是一种陌生和荒谬的态度呢?科学当然总是处在与权威主义和迷信战斗的前沿.相对于宗教信仰而言,我们有了越来越大的思想自由,这应当归功于科学;人类从古代的僵硬思维方式中解放出来,也应当归功于科学.今天,这些思维方式仅仅是一些糟糕的 相似文献
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Subjects (N = 8) performed a timed response task in which they attempted to synchronize an impulsive foot-press response with the last in a series of four regularly spaced tones. In Experiment 1, the response was countermanded on one third of the trials (stop trials) by a stop signal that appeared at a predetermined delay after the third tone. No stop signal appeared on the remaining trials (go trials). All subjects showed a systematic transition from withholding the response on stop trials in which the stop signal appeared shortly after the third tone to executing the response on trials in which a single stop signal delay had been chosen so that a response would be made on about 50% of the stop trials. We elicited Hoffmann (H) reflexes from the soleus muscle on all trials to determine whether the reflexes were augmented on occasions on which a response was prepared but withheld. Mean H-reflex amplitudes on go trials and on stop trials on which the response was executed were similar and showed a marked augmentation beginning about 250 ms before response onset; mean H-reflex amplitudes on stop trials on which the response was withheld showed less pronounced augmentation. Inspection of individual H-reflex amplitudes revealed that on stop trials on which the response was withheld the reflexes could be augmented to the same extent as on trials on which the response was executed. This dissociation of H-reflex augmentation and response execution shows that H-reflex augmentation reflects a controlled response process. Ballistic response processes therefore must be limited to a brief duration. 相似文献