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61.
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M. Victoria Costa 《Journal of applied philosophy》2004,21(1):1-14
abstract In Political Liberalism and later work John Rawls has recast his theory of justice as fairness in political terms. In order to illustrate the advantages of a liberal political approach to justice over liberal non‐political ones, Rawls discusses what kind of education might be required for future citizens of pluralistic and democratic societies. He advocates a rather minimal conception of civic education that he claims to derive from political liberalism. One group of authors has sided with Rawls’ political perspective and educational proposal, holding that a political approach and educational requirements that are not too demanding would have the advantage of being acceptable to a wide range of citizens with different religious, moral and philosophical perspectives. A second group of authors have criticized Rawls’ educational recommendations, holding that the production of a just society composed of reasonable citizens requires a more demanding civic education and, hence, that the political approach is not viable. The present paper argues that both groups are only partially right, and that there is a third way to understand civic education in Rawlsian terms, a way that is political but not minimal. 相似文献
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Lesley Bonner Mike A. Burton 《The Quarterly Journal of Experimental Psychology Section A: Human Experimental Psychology》2004,57(6):1019-1029
Adults are better at recognizing familiar faces from the internal facial features (eyes, nose, mouth) than from the external facial features (hair, face outline). However, previous research suggests that this “internal advantage” does not appear until relatively late in childhood, and some studies suggest that children rely on external features to recognize all faces, whether familiar or not. We use a matching task to examine face processing in 7-8- and 10-11-year-old children. We use a design in which all face stimuli can be used as familiar items (for participants who are classmates) and unfamiliar items (for participants from a different school). Using this design, we find an internal feature advantage for matching familiar faces, for both groups of children. The same children were then shown the external and internal features of their classmates and were asked to name or otherwise identify them. Again, both age groups identified more of their classmates correctly from the internal than the external features. This is the first time an internal advantage has been reported in this age group. Results suggest that children as young as 7 process faces in the same way as do adults, and that once procedural difficulties are overcome, the standard effects of familiarity are observed. 相似文献
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T. J. Roper R. A. Boakes 《The Quarterly Journal of Experimental Psychology Section B: Comparative and Physiological Psychology》1981,33(2):137-140
TOATES, F. Animal Behaviour: A Systems Approach. Chichester: John Wiley and Sons. 1980. Pp. 299. Hardback £17. Paper back £6.40 ISBN 0 471 27724.
DICKINSON, A. Contemporary Animal Learning Theory. Cambridge: University Press. 1980. Pp. 177. Hardback £12.50. Paperback £3.95. ISBN 0 521 23469 7. 相似文献
DICKINSON, A. Contemporary Animal Learning Theory. Cambridge: University Press. 1980. Pp. 177. Hardback £12.50. Paperback £3.95. ISBN 0 521 23469 7. 相似文献
66.
Laura M. Hartman 《The Journal of religious ethics》2015,43(3):475-492
Despite this virtue's history as an instrument of women's oppression, modesty, at its most basic, means voluntary restraint of one's power, undertaken for the sake of others. It is a mechanism that modifies unequal power relationships and encourages greater compassion and fairness. I use a Christian perspective with influences from Jewish and Muslim sources to examine modesty. The modest person, I argue, must be in relationship with others, must be honestly aware of her impacts on others, must be sensitive to those impacts, compassionate toward others, and willing to hold back for others' sakes. Moreover, modesty is not only a virtue that pertains to sexuality and clothing, but it also can promote virtuous environmental behavior, particularly as it leads to awareness of, and sensitivity to, the effects of everyday behaviors on vulnerable others. 相似文献
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George F. Parker M.D. 《Behavioral sciences & the law》2015,33(2-3):308-322
Indiana statute allows police to seize firearms without a warrant if the officer believes a person meets the law's definition of “dangerous.” Review of the use of this law in Marion County (Indianapolis), Indiana, showed that prosecutors filed petitions in court to retain weapons seized by police under this law 404 times between 2006 and 2013. Police removed weapons from people due to identification of a risk of suicide (68%) or violence (21%), or the presence of psychosis (16%). The firearm seizures occurred in the context of domestic disputes in 28% of cases and intoxication was noted in 26% of cases. There were significant demographic differences in the circumstances of firearm seizures and the firearms seized. The seized firearms were retained by the court at the initial hearing in 63% of cases; this retention was closely linked to the defendant's failure to appear at the hearing. The court dismissed 29% of cases at the initial hearing, closely linked to the defendant's presence at the hearing. In subsequent hearings of cases not dismissed, the court ordered the destruction of the firearms in 72% of cases, all when the individual did not appear in court, and dismissed 24% of the cases, all when the individual was present at the hearing. Overall, the Indiana law removed weapons from a small number of people, most of whom did not seek return of their weapons. The firearm seizure law thus functioned as a months-long cooling-off period for those who did seek the return of their guns. Copyright © 2015 John Wiley & Sons, Ltd. 相似文献