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111.
This study investigated the effect of work–family conflict on the emotions of guilt and hostility, and the implications of work–family conflict and these emotions for job satisfaction and marital satisfaction. Using experience-sampling methodology, data were collected from a sample of 75 individuals over a period of 2 weeks (producing 625 data points). Results revealed that within individuals, family-to-work conflict experienced at work, and work-to-family conflict experienced at home, were positively associated with guilt and hostility at work and at home, respectively. In addition, state hostility mediated the negative effect of work-to-family conflict at home on daily marital satisfaction. Finally, cross-level interaction effects were observed such that work–family conflict more strongly affected the emotions of those scoring high on trait guilt and trait hostility. 相似文献
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JAMES D. DAVIDSON RACHEL KRAUS & SCOTT MORRISSEY 《Journal for the scientific study of religion》2005,44(4):485-495
In America's colonial period, the “Protestant Establishment” (Anglicans, Congregationalists, and Presbyterians) had more access to political power than “Other Colonial Elites” (Quakers and Unitarians), “Other Protestants” (e.g., Baptists and Methodists), and “Others” (e.g., Catholics, Jews, and people with no religious affiliation). To what extent has this pattern of religious stratification persisted and/or changed over the course of U.S. history? New data on the religious affiliations of U.S. presidents, cabinet members, and justices on the Supreme Court indicate that the Protestant Establishment and Other Colonial Elites are not as dominant as they once were but continue to be overrepresented in the White House, in the cabinet, and on the Supreme Court. Other Protestants and Others have made noteworthy gains but continue to be underrepresented in most spheres of national political life. Presidents from all religious strata are more likely to appoint people who belong to the Protestant Establishment than any other religious stratum. Other Protestants and Others are most likely to appoint religious outsiders. Thus, political appointments are a means by which religious stratification both persists and changes. 相似文献
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This study tested a model of the factors that influence groups to follow various paths as they make decisions. Three panels of contingency variables, which indexed the nature of the group's task and group structure, were used to predict properties of the group's developmental path. The decision path properties included type of decision path, the complexity of the path, the amount of disorganized behavior the group engaged in, and the relative emphasis on various types of decision activity, such as orientation, problem analysis, and solution development. The contingency variables were quite effective in predicting decision paths and their properties. Group structure variables were stronger predictors than were task variables. Results suggested that significant revisions in the original contingency model were necessary. Most notably, the groups appeared to be much more rational in adapting their paths to the contingencies than we had originally supposed they would be. 相似文献
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SCOTT WC 《The International journal of psycho-analysis》1955,36(4-5):348-349
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Therapists and theorists have long sought to define and thus contain the complex constellation of people and their stories that together constitute what we call “family.” Locating the use of metaphor in family therapy and practice within its historical context, and mindful of the ultimate limits of even the most congruent metaphor, the authors present a metaphoric reconceptualization, that of family as anthology, to propose how individual and collective voices are heard, edited, subjugated, emphasized, embellished, and assembled; to illuminate the synergistic nature of family stories; and to integrate the dualistic simultaneity within families of “being” and “becoming.” 相似文献
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SCOTT LABARGE 《逻辑史和逻辑哲学》2013,34(4):241-252
An examination of a particular passage in Cicero's De fato—Fat. 13–17—is crucial to our understanding of the Stoic theory of the truth-conditions of conditional propositions, for it has been uniquely important in the debate concerning the kind of connection the antecedent and consequent of a Stoic conditional should have to one another. Frede has argued that the passage proves that the connection is one of logical necessity, while Sorabji has argued that positive Stoic attitudes toward empirical inferences elsewhere suggest that that cannot be the right interpretation of the passage. I argue that both parties to the debate have missed a position somewhere between them which both renders a connection between antecedent and consequent that is not merely empirical and makes sense of the actual uses to which the Stoics put the conditional. This will be an account which grounds the connection between antecedent and consequent in a prolêpsis, a special kind of concept which plays a special epistemological role for the Stoics, especially in grounding scientific explanations. My contention will be that Stoic conditionals are true when there is a conceptually necessary connection between antecedent and consequent such that the former explains the latter via a prolêpsis 相似文献
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