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991.
992.
Charles Smith Stephen C. Peck Anne-Sophie Denault Juliane Blazevski Tom Akiva 《American journal of community psychology》2010,45(3-4):358-369
A unique observational data set was used to explore quality at the point of service in after-school programs. Staff practices in after-school settings were represented on a series of unidimensional scales closely indexed to staff behavior. In order to account for heterogeneity of staff performances, pattern-centered methods were used to construct profiles of common staff practices. Results revealed six pedagogy profiles that were classified in terms of three broad types of performances delivered by after-school staff: (1) positive youth development, (2) staff-centered, and (3) low-quality. Staff membership in these profiles was not related to youth-staff ratio. However, results revealed significant differences between the profiles on the content of the offering and the age of youth in the setting. 相似文献
993.
The invention of the computer has revolutionized science. With respect to finding the essential structures of life, for example,
it has enabled scientists not only to investigate empirical examples, but also to create and study novel hypothetical variations
by means of simulation: ‘life as it could be’. We argue that this kind of research in the field of artificial life, namely
the specification, implementation and evaluation of artificial systems, is akin to Husserl’s method of free imaginative variation
as applied to the specific regional ontology of biology. Thus, at a time when the clarification of the essence of our biological
embodiment is of growing interest for phenomenology, we suggest that artificial life should be seen as a method of externalizing
some of the insurmountable complexity of imaginatively varying the phenomenon of life. 相似文献
994.
Susan J. T. Branje William W. HaleIII Tom Frijns Wim H. J. Meeus 《Journal of abnormal child psychology》2010,38(6):751-763
This longitudinal study examined bidirectional paths between perceived parent-adolescent relationship quality and depressive
symptoms, as well as the moderating role of sex, age, and personality type. 1313 Dutch adolescents (51% girls) from two cohorts
(923 12-year olds and 390 16-year olds at Wave 1) reported on their personality, depressive symptoms, and perceived relationship
quality to parents in four waves. Consistent with a relationship erosion perspective, depressive symptoms negatively predicted
perceived relationship quality with parents. Relationship quality to mothers predicted depressive symptoms for boys and girls,
but relationship quality to fathers predicted depressive symptoms only for boys. Personality type only moderated initial associations
between relationship quality with mothers and depressive symptoms, which were stronger for Overcontrollers and Undercontrollers
than for Resilients. Results thus reveal a pattern of mutual influence between perceived relationship quality and depressive
symptoms that is moderated by the interplay among parent and adolescent sex and adolescent personality type. 相似文献
995.
by TORIN ALTER 《Pacific Philosophical Quarterly》2010,91(1):19-37
Some argue that split-brain cases undermine the thesis that phenomenal consciousness is necessarily unified. This paper defends the phenomenal unity thesis against Michael Tye's (2003 ) version of that argument. Two problems are identified. First, his argument relies on a questionable analysis of the split-brain data. Second, his analysis leads to the view that in experimental situations split-brain patients are not single subjects – a result that would render the analysis harmless to the phenomenal unity thesis. 相似文献
996.
by Philip Hefner 《Zygon》2010,45(1):251-263
Neither religion nor science is first of all a realm of pure ideas, even though religion-and-science discussions often assume that they are. I propose that a concept of embodied science is more adequate and that religion-and-science should center its attention on science as enabler for improving the world (SEIW). This idea of science is rooted in Jerome Ravetz's concept of industrialized science and Donna Haraway's technoscience. SEIW describes the sociocultural context of science in commercial, government, and university settings. The chief focus of religion-and-science consequently takes into account five basic issues: (1) the kind of world we want, (2) liberating science, (3) human action and ethics, (4) religion and the world's possibilities, and (5) recovering myth. An underlying presupposition of the discussion is that understanding the world always involves as well an understanding of our being-in-the-world. 相似文献
997.
by Nancey Murphy 《Zygon》2010,45(1):193-212
This essay compares Robert John Russell's work in his recent book Cosmology from Alpha to Omega: The Creative Mutual Interaction of Theology and Science (2008) to that of the authors known collectively as "the new atheists." I treat the latter as recent contributors to the modern tradition of scientific naturalism. This tradition makes claims to legitimacy on the basis of its close relations to the natural sciences. The purpose of this essay is to show up the poverty of the naturalist tradition's scientific credentials by contrasting it with Russell's careful account of positive relations between science and Christian theology. 相似文献
998.
GOD AS A COMMUNICATIVE SYSTEM SUI GENERIS: BEYOND THE PSYCHIC, SOCIAL, PROCESS MODELS OF THE TRINITY
by Young Bin Moon 《Zygon》2010,45(1):105-126
With an aim to develop a public theology for an age of information media (or media theology), this article proposes a new God-concept: God is a communicative system sui generis that autopoietically processes meaning/information in the supratemporal realm via perfect divine media ad intra (Word/Spirit). For this task, Niklas Luhmann's systems theory is critically appropriated in dialogue with theology. First, my working postmetaphysical/epistemological stance is articulated as realistic operational constructivism and functionalism. Second, a series of arguments are advanced to substantiate the thesis: (1) God is an observing system sui generis ; (2) self-referential communication is divine operation; (3) unsurpassable complexity is divine mystery; (4) supratemporal autopoiesis of meaning is divine processing; (5) agape is the symbolic medium of divine communication. Third, this communicative model of God is developed into a trinitarian theology, with a claim that this model offers a viable alternative beyond the standard (psychic, social, process) models. Finally, some implications of this model are explored for constructive theology (conceiving creation as divine mediatization) and for science-and-religion in terms of derivative models: (1) God as a living system sui generis and (2) God as a meaning system sui generis . 相似文献
999.
by Varadaraja V. Raman 《Zygon》2010,45(1):177-192
One peculiarity of the broad theme of science-religion dialogues is that while it has been growing significantly, it seems to be moving farther and farther away from its goal of establishing bridges and understandings between the two enterprises. This essay explores this unhappy situation, with particular reference to the works of two scholars who have been critical of some of the pioneer theologians and have suggested some radically new approaches to the issues. 相似文献
1000.
by James W. Haag 《Zygon》2010,45(1):273-280
Philip Hefner calls for religion-and-science to shift attention from pure ideas to embodied ideas. He urges scholars to get back to the Baconian idea that science is intended to enhance life; in Hefner's wording, we must give attention to "science-as-enabler-for-changing/improving-the-world." I believe that this is the realm of overlap between all academic disciplines—what I call the pragmatic overlap. To make his argument Hefner mentions two forms of "conventional wisdom" that need to be rethought. First, he is worried that a "pressure toward naturalism" prevents certain words (such as teleological and transcendence ) from having instructive meaning. Second, with this move toward naturalism Hefner believes we dismiss as archaic all valuable implications of traditional religious myths and symbols. He rightly highlights these exceedingly significant concerns. However, narrowing our focus to the implications of naturalism alone misses the root crisis. That crisis can be articulated as: "conventional wisdom" regarding nature is too unsophisticated to account for the phenomenon it depicts, and furthermore, this understanding of nature controls the methodological, metaphysical, and practical versions of naturalism acquiring societal acceptance. Accordingly, an alternative vision of nature is needed to transform our current "conventional wisdom" such that Hefner's worries are addressed. 相似文献