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81.
Stanley Hauerwas 《Modern Theology》2000,16(3):293-299
While appreciating the illuminating qualities of Novak's account of natural law, Hauerwas also regards it as problematic precisely because of the unhealthy tension that remains between Novak's claim regarding the inseparability of theology and ethics, on the one hand, and his contention that the Noachian laws may 'be taken to be a universal requirement'of human reason, on the other. Hauerwas' central reservation is that Novak's account is the danger of abstracting from the law's sanctifying intent; i.e., its purpose to form a holy people. A consequence for Jewish-Christian dialogue, then, is a misplaced concentration on the role of the law in these respective traditions rather than different understandings of sanctification between (and within) these respective traditions. 相似文献
82.
Susan Schwartz 《The Journal of analytical psychology》2021,66(3):517-533
In this paper I discuss Jungian psychological work of the trauma and loss experienced in reaction to COVID-19 with a man who represents a clinical composite. The issues of precarity, a concept used by the philosopher Judith Butler, are combined with the notions of lack and absence of French psychoanalyst André Green. The psychological and societal situation of precarity aroused the man’s childhood issues that were long repressed. The loneliness, isolation and death from COVID-19 mirrored his personal and the collective responses to the disaster from this global pandemic. He felt on the edge of collapse as what he knew of his world crashed and he found himself unable to cope. The subsequent Jungian work taking place through the virtual computer screen was taxing and restorative simultaneously for both analyst and analysand. 相似文献
83.
Matthew L. Stanley Roberto Cabeza Rachel Smallman Felipe De Brigard 《Cognitive Science》2021,45(6):e13007
In four studies, we investigated the role of remembering, reflecting on, and mutating personal past moral transgressions to learn from those moral mistakes and to form intentions for moral improvement. Participants reported having ruminated on their past wrongdoings, particularly their more severe transgressions, and they reported having frequently thought about morally better ways in which they could have acted instead (i.e., morally upward counterfactuals; Studies 1–3). The more that participants reported having mentally simulated morally better ways in which they could have acted, the stronger their intentions were to improve in the future (Studies 2 and 3). Implementing an experimental manipulation, we then found that making accessible a morally upward counterfactual after committing a moral transgression strengthened reported intentions for moral improvement—relative to resimulating the remembered event and considering morally worse ways in which they could have acted instead (Study 4). We discuss the implications of these results for competing theoretical views on the relationship between memory and morality and for functional theories of counterfactual thinking. 相似文献
84.
We investigate how epistemic injustice can manifest itself in mathematical practices. We do this as both a social epistemological and virtue-theoretic investigation of mathematical practices. We delineate the concept both positively—we show that a certain type of folk theorem can be a source of epistemic injustice in mathematics—and negatively by exploring cases where the obstacles to participation in a mathematical practice do not amount to epistemic injustice. Having explored what epistemic injustice in mathematics can amount to, we use the concept to highlight a potential danger of intellectual enculturation.
相似文献85.
Laura Niemi Joshua Hartshorne Tobias Gerstenberg Matthew Stanley Liane Young 《Cognitive Science》2020,44(6):e12838
Prior work has found that moral values that build and bind groups—that is, the binding values of ingroup loyalty, respect for authority, and preservation of purity—are linked to blaming people who have been harmed. The present research investigated whether people's endorsement of binding values predicts their assignment of the causal locus of harmful events to the victims of the events. We used an implicit causality task from psycholinguistics in which participants read a sentence in the form “SUBJECT verbed OBJECT because…” where male and female proper names occupy the SUBJECT and OBJECT position. The participants were asked to predict the pronoun that follows “because”—the referent to the subject or object—which indicates their intuition about the likely cause of the event. We also collected explicit judgments of causal contributions and measured participants' moral values to investigate the relationship between moral values and the causal interpretation of events. Using two verb sets and two independent replications (N = 459, 249, 788), we found that greater endorsement of binding values was associated with a higher likelihood of selecting the object as the cause for harmful events in the implicit causality task, a result consistent with, and supportive of, previous moral psychological work on victim blaming. Endorsement of binding values also predicted explicit causal attributions to victims. Overall, these findings indicate that moral values that support the group rather than the individual reliably predict that people shift the causal locus of harmful events to those affected by the harms. 相似文献
86.
Vosgerau, Scopelliti, and Huh (2020) question the construct validity of the most commonly used measures of self‐control and argue that many studies that claim to be examining self‐control may in fact be examining something else. In this comment, we generalize this argument and propose that this criticism could be leveraged against many other areas of consumer research. Indeed, many studies fail to properly establish the construct validity of their measures. Consequently, they may not be examining the construct they purport to be studying, which can lead to unreliable and conflicting findings. 相似文献
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89.
Regina M. Schwartz 《Modern Theology》2018,34(2):273-279
90.
Crown CL Feldstein S Jasnow MD Beebe B Jaffe J 《Journal of psycholinguistic research》2002,31(1):1-23
The purpose of this study was to examine the hypothesis that 6-week-old infants are capable of coordinated interpersonal timing within social interactions. Coordinated interpersonal timing refers to changes in the timing of one individual's behavior as a function of the timing of another individual's behavior. Each of 45, first-born 6-week-old infants interacted with his or her mother and a stranger for a total of 14 minutes. The interactions were videotaped and coded for the gaze behavior of the infants and the vocal behavior of the mothers and strangers. Time-series regression analyses were used to assess the extent to which the timing of each of the infants' gazes was coordinated with the timing of the adults' vocal behavior. The results revealed that (a) coordinated timing occurs between infants and their mothers and between infants and strangers as early as when infants are 6 weeks old, and (b) strangers coordinated the timing of their pauses with the infants to a greater extent than did mothers. The findings are discussed in terms of the role of temporal sensitivity in social interaction. 相似文献