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551.
中国文化背景下的“关系”研究述评 总被引:2,自引:0,他引:2
通过系统的文献回顾,本文对关系的内涵、类型、测量维度及作用进行了梳理,指出了关系研究的新视角.在明晰关系研究现状的基础上,初步探析其研究局限及研究趋势. 相似文献
552.
今天之所以探讨当代道教玄裔应具有的行为准则这样的问题,因为它是我们为树立新时期的道教形象而奠定坚实基础的重要环节。长期以来,在我们的传统宗教儒、释、道三教中,道教曾一度以不敢为天下先而甘居其后,在长期的发展中,这似乎成了某种定势,以至于让我们感觉只需要顺其自然,而无需有所追求。但今天,世界发生了翻天覆地的变化,很多事情都在告诉我们, 相似文献
553.
Arthur Margolin S Kelly Avants Lara A Warburton Keith A Hawkins Julia Shi 《Health psychology》2003,22(2):223-228
This study randomized 90 HIV-seropositive, methadone-maintained injection drug users (IDUs) to an HIV Harm Reduction Program (HHRP+) or to an active control that included harm reduction components recommended by the National AIDS Demonstration Research Project. The treatment phase lasted 6 months, with follow-ups at 6 and 9 months after treatment entry. Patients in both treatments showed reductions in risk behaviors. However, patients assigned to HHRP+ were less likely to use illicit opiates and were more likely to adhere to antiretroviral medications during treatment; at follow-up, they had lower addiction severity scores and were less likely to have engaged in high risk behavior. Findings suggest that enhancing methadone maintenance with an intervention targeting HIV-seropositive IDUs increases both harm reduction and health promotion behaviors. 相似文献
554.
一、佛教七宝的译名佛教经典中常常提到七宝,而佛教七宝实际分为两大类:一类是七种王宝,一类是七种珍宝。七种王宝指转轮圣王拥有的七宝,通常是指轮宝、象宝、马宝、珠宝、玉女宝、主藏宝、典兵宝。七种珍宝指供养用的七宝,通常是指金、银、琥珀、珊瑚、砗磲、琉璃、玛瑙。佛家弟子常说的七宝是指供养用的七宝。七宝象征高尚、纯洁、坚毅、安详、富足、康健和圆满,又代表觉悟和智慧。用七宝供佛可获无量功德,但是不同经书里讲的七宝却略有不同。 相似文献
555.
海德格尔在"真理"问题上立场之改变标志着其"存在"运思的转换,根本说来,这体现在此在(Dasein)之"此(Da)"的意义置换:<存在与时间>中,"此"意味着此在生存论诸环节的敞开;<论真理的本质>中则意味着存在之澄明.由此,海德格尔对存在问题的追问从"此在之真理"过渡到了"存在之真理",也即是从间接说及存在转移到了直接去说存在、存在的命运. 相似文献
556.
Child-directed language can support language learning, but how? We addressed two questions: (1) how caregivers prosodically modulated their speech as a function of word familiarity (known or unknown to the child) and accessibility of referent (visually present or absent from the immediate environment); (2) whether such modulations affect children's unknown word learning and vocabulary development. We used data from 38 English-speaking caregivers (from the ECOLANG corpus) talking about toys (both known and unknown to their children aged 3–4 years) both when the toys are present and when absent. We analyzed prosodic dimensions (i.e., speaking rate, pitch and intensity) of caregivers’ productions of 6529 toy labels. We found that unknown labels were spoken with significantly slower speaking rate, wider pitch and intensity range than known labels, especially in the first mentions, suggesting that caregivers adjust their prosody based on children's lexical knowledge. Moreover, caregivers used slower speaking rate and larger intensity range to mark the first mentions of toys that were physically absent. After the first mentions, they talked about the referents louder with higher mean pitch when toys were present than when toys were absent. Crucially, caregivers’ mean pitch of unknown words and the degree of mean pitch modulation for unknown words relative to known words (pitch ratio) predicted children's immediate word learning and vocabulary size 1 year later. In conclusion, caregivers modify their prosody when the learning situation is more demanding for children, and these helpful modulations assist children in word learning.
Research Highlights
- In naturalistic interactions, caregivers use slower speaking rate, wider pitch and intensity range when introducing new labels to 3–4-year-old children, especially in first mentions.
- Compared to when toys are present, caregivers speak more slowly with larger intensity range to mark the first mentions of toys that are physically absent.
- Mean pitch to mark word familiarity predicts children's immediate word learning and future vocabulary size.
557.
本文讨论了莫尔特曼的经世三一的上帝观典范.作者从莫尔特曼与拉纳的上帝观神学的关系出发,指出莫尔特曼的理论意图在于从新教的十字架神学出发来消解拉纳理论中所包含的内在三一和经世三一的张力.莫尔特曼的上帝观旨在于塑造一个"位格关系"中的上帝受苦的真实性,凸显栽上帝的"为我们"的特征.以此为基点,作者探讨了莫尔特曼对于基督教上帝观传统的批评,以及他的贡献所在. 相似文献
558.
人们通常认为尼僧作为出家人将与出家前所在世俗家庭的关系不复存在.但在8至10世纪的敦煌,情况并非这样.当时佛教极为盛行,崇佛礼佛常常成为许多家庭的重要生活内容,许多皈依佛门的尼僧与家庭仍然保持着密切的关系.孝敬父母,为他们写经造像、参与家庭事务、出家不离家,即其与家庭关系密切之表现.本文利用丰富的敦煌文献对此问题做了论证. 相似文献
559.
560.
Lay third parties sometimes react to an interpersonal dispute by taking sides. In this paper, we investigate the interaction effects of lay third parties’ moral and expedient orientations on the relationship between perceived legitimacy (or expected negative sanctions) and their intention of side‐taking with a legitimacy party (or a sanction party). Seventy‐nine Chinese and 77 Dutch employees were presented with a scenario describing a conflict dilemma between one party who has more legitimacy claims but less negative sanctions and the other party who has less legitimacy claims but more negative sanctions. The results showed that moral orientation by itself has a reinforcing effect on the positive link between perceived legitimacy and siding with a legitimacy party. In addition, in both countries, the relationship between expected negative sanctions and side‐taking with a sanction party was moderated by a joint effect of the moral and the expedient orientations. That is, for lay third parties with a weakly moral orientation and a strongly expedient orientation, an increase in negative sanctions led to more side‐taking with a sanction party. For those lay third parties who were weakly moral and weakly expedient oriented, strongly moral and strongly expedient oriented, or strongly moral and weakly expedient oriented, the above‐mentioned link was not positive any more. Confrontés à un conflit interpersonnel, les tiers non concernés réagissent parfois en prenant parti. Dans cet article, nous étudions les effets d’interaction des orientations morales et opportunistes de tiers non impliqués sur la relation entre la légitimé perçue ou les sanctions négatives attendues et leur intention de se ranger aux côtés d’un groupe légitime ou d’un groupe puissant. On a présentéà 79 salariés chinois et 77 salariés néerlandais un scénario décrivant un dilemme conflictuel entre un groupe qui disposait de plus de légitimité, mais de sanctions négatives moindres et un autre groupe qui disposait de moins de légitimité, mais de sanctions négatives plus fortes. Les résultats montrent que l’orientation morale exerce par elle‐même un renforcement sur la liaison positive entre la légitimité perçue et le fait de se ranger aux côtés d’un groupe bénéficiant de la légitimité. De plus, dans les deux pays, la relation entre les sanctions négatives attendues et le fait de choisir le groupe puissant était régulé par un effet conjugué des orientations morales et opportunistes. Ce qui signifie que pour des tiers pourvus d’une orientation morale déficiente et d’un grand opportunisme, une augmentation des sanctions négatives incite à prendre plutôt parti pour le groupe puissant. La relation ci‐dessus mentionnée n’est nullement positive pour les tiers à la morale et à l’opportunisme faibles, à la morale et à l’opportunisme forts, ou à la morale forte et à l’opportunisme faible. 相似文献