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251.
    
Aims: To analyse a poor outcome case of narrative therapy with a woman victim of intimate violence. Method: The Innovative Moments Coding System: version 1 was applied to all sessions to track the innovative moments (i‐moments) in the therapeutic process. I–moments are the narrative details that occur in psychotherapeutic conversations that are outside the influence of the problematic narrative. This research aims to describe the processes involved in the stability of meanings in psychotherapy through a dialogical approach to meaning making. Findings: Contrarily to what usually occurs in good outcome cases, re‐conceptualization i‐moments are absent. Moreover, two specific types of i‐moments emerged with higher duration: reflection and protest. Qualitative analysis showed that the potential meanings of these i‐moments were surpassed by a return to the problematic narrative. Conclusion: The therapeutic stability seems to be maintained by a systematic return to the problematic narrative after the emergence of novelties. This process was referred from a dialogical perspective as a mutual in‐feeding of voices, one that emerges in the i‐moment and another one that supports the problematic narrative, which is maintained by an oscillation between these two types of voices during therapy.  相似文献   
252.
    
In the nearly 30 years since Premack and Woodruff famously asked, “Does the chimpanzee have a theory of mind?”, the question of exactly how much non‐human primates understand about the mental lives of others has had an unusually dramatic history. As little as ten years ago it appeared that the answer would be a simple one, with early investigations of non‐human primates’ mentalistic abilities yielding a steady stream of negative findings. Indeed, by the mid‐1990s even very cautious researchers were ready to flatly assert that Theory of Mind was a uniquely human capacity. Recently, however, an exciting new theoretical perspective on primate social cognition has arisen, and with it the distinct possibility that our evolutionary relatives may understand far more of the social world than we previously believed. In this paper we review new theory and evidence suggesting that non‐human primates may indeed represent the mental states of others, at least within the domains for which their distinctive social ecology has prepared them. Having asserted that Premack and Woodruff's original question can be answered with a qualified yes, we then consider the new questions that arise in its place, particularly how and why our own Theory of Mind became more domain‐general than that of other primates.  相似文献   
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This paper is a systematic review of 39 empirical studies on family routines and rituals in the context of a chronic condition of a family member. The search strategy encompassed a wide spectrum of chronic conditions affecting family members from childhood/adolescence to adulthood. Twenty quantitative, 13 qualitative, 3 mixed‐methods, and 3 intervention studies published between 1995 and 2012 were reviewed. A conceptual framework of routines and rituals as key elements of family health was adopted, resulting in three main findings. First, a chronic condition in a family member impacted the frequency and nature of family's routines and rituals. Second, these whole‐family interactions held important functions for individuals and families, constituting strategic resources in the condition's management and opportunities for emotional support exchanges, and providing the family with a sense of normalcy amid the challenges posed by chronic conditions. Third, family routines and rituals were linked to positive health and adaptation outcomes for both patients and family members. Implications for future research include the need for the distinction between routines and rituals against a conceptual background, use of validated assessment methods, and empirical examination of predictors of changes in routines and rituals throughout the course of the condition and of the mechanisms linking these family events to positive outcomes. Conclusions support the inclusion of routines and rituals in a family‐centered care approach to the understanding and treatment of chronic conditions.  相似文献   
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Humans and nonhuman animals appear to share a capacity for nonverbal quantity representations. But what are the limits of these abilities? Results of previous research with human infants suggest that the ontological status of an entity as an object or a substance affects infants' ability to quantify it. We ask whether the same is true for another primate species-the New World monkey Cebus apella. We tested capuchin monkeys' ability to select the greater of two quantities of either discrete objects or a nonsolid substance. Participants performed above chance with both objects (Experiment 1) and substances (Experiment 2); in both cases, the observed performance was ratio dependent. This finding suggests that capuchins quantify objects and substances similarly and do so via analog magnitude representations.  相似文献   
257.
ABSTRACT

The city of Guimarães in Portugal is a place of strong symbolic and cultural significance, and the nomination of its historical center as a World Heritage Site in 2001 enhanced its tourism potential. This study presents the results of a survey conducted in 2010 and 2011 to capture the profile and motivations of tourists visiting Guimarães as a cultural tourism destination. The study addressed two main issues: whether males and females have similar or different preferences in choosing the city as their destination, and whether there are gender differences in the perception of the attributes of Guimarães. A better understanding of the gendered nature of the destination is a valuable cue for shaping products and services according to visitors’ preferences. The results suggest that both men and women are aware of the main elements responsible for the city's World Heritage status. That the destination is a Heritage Site that also offers the opportunity to tour the region has a significant positive effect on male tourists’ choice of Guimarães. Regarding the perceived attributes of the city, results indicate minor gender differences with one exception: Women expressed more apprehension than men regarding the perceived security of the destination.  相似文献   
258.
The age, sex, and distinctiveness of faces can be judged from objective and partially independent facial features. In contrast, the physical basis of other social judgements, such as attractiveness, intelligence, and trustworthiness is not as yet entirely understood, despite the consistency of these judgements from faces. The present set of experiments investigated the perception of social characteristics in faces, using an adaptation of the von Restorff/isolation paradigm to determine which social characteristics are spontaneously encoded from the face. The isolation effect involves enhanced memory for perceptually salient items in a list (items that are isolated in the sense that they are in numeric minority) and our results suggested that its locus is at the encoding stage of the recognition memory experiment. Isolation in the present experiments was achieved by manipulating the number of faces included in the sets on the basis of certain characteristics. Because the manipulation of the characteristics of faces in a set to be learnt was not mentioned in most of the experiments, any resulting memory increment for the isolated items could be taken as an index of spontaneous processing of the manipulated social characteristic. Age and sex were found to be spontaneously encoded from faces. Results for other characteristics were mixed, ranging from distinctiveness and attractiveness, for which there was some indication of spontaneous processing, to intelligence and trustworthiness, which did not seem to be spontaneously encoded from faces. For intelligence, an isolation effect was found only when the experiment required a judgement that led to activation of the appropriate stereotype.  相似文献   
259.
The universality of cognitive processes has been called into question. Research suggests that individuals from Eastern cultures (e.g., China, Korea) when compared to individuals from Western cultures (e.g., the United States) prefer to reason holistically. This line of research has not been extended to cultural groups far removed from cultures traditionally surveyed in cross-cultural research such as Hispanics. We conducted two studies to understand: 1) the generalizability of the construct of holistic reasoning in Mexicans, and 2) the preferred reasoning style of Mexicans when compared to U.S. Americans. Results support the generalization of the factor structure of holistic reasoning as originally hypothesized by Choi, Koo, and Choi (2007). The results of Study 2 suggest that Mexicans scored higher than U.S. Americans on certain aspects of holistic reasoning.  相似文献   
260.
Social psychologists have learned a great deal about the nature of intergroup conflict and the attitudinal and cognitive processes that enable it. Less is known about where these processes come from in the first place. In particular, do our strategies for dealing with other groups emerge in the absence of human-specific experiences? One profitable way to answer this question has involved administering tests that are conceptual equivalents of those used with adult humans in other species, thereby exploring the continuity or discontinuity of psychological processes. We examined intergroup preferences in a nonhuman species, the rhesus macaque (Macaca mulatta). We found the first evidence that a nonhuman species automatically distinguishes the faces of members of its own social group from those in other groups and displays greater vigilance toward outgroup members (Experiments 1-3). In addition, we observed that macaques spontaneously associate novel objects with specific social groups and display greater vigilance to objects associated with outgroup members (Experiments 4-5). Finally, we developed a looking time procedure-the Looking Time Implicit Association Test, which resembles the Implicit Association Test (Greenwald & Banaji, 1995)-and we discovered that macaques, like humans, automatically evaluate ingroup members positively and outgroup members negatively (Experiments 6-7). These field studies represent the first controlled experiments to examine the presence of intergroup attitudes in a nonhuman species. As such, these studies suggest that the architecture of the mind that enables the formation of these biases may be rooted in phylogenetically ancient mechanisms.  相似文献   
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