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281.
Whereas age effects commonly occur in tests of explicit memory, tests of implicit memory often show age invariance. In two experiments, the traditional confound between test type (implicit vs explicit) and retrieval process (conceptually driven vs perceptually driven) was removed by using conceptually driven and perceptually driven tests of both implicit and explicit memory. Experiment 1 revealed a significant age effect for conceptually driven retrieval and no age effect for perceptually driven retrieval, regardless of the type of memory being measured. Experiment 2 highlighted a difference between the two age groups in their ability to utilise semantic encoding in a nominally perceptually driven explicit memory test. The paper concludes that although perceptually driven processing is stable over age, particular care must be taken to minimise contamination from conceptually driven retrieval processes in such investigations. 相似文献
282.
Acculturation, or the process of change that takes place as a result of intercultural contact, can cause a range of stressors. The task of managing this acculturative stress is particularly difficult for Muslim immigrants in Western contexts due to the global rise of Islamophobia. Research investigating the experiences of young migrant Muslims has found inconsistent results regarding the moderating influences of religious identity and religious practices on the relationship between stress and mental health. The current study examined whether levels of religiosity interacted with distinct forms of acculturative stress in the prediction of depression and well-being for Muslim youth in New Zealand. Results painted a complex picture of the relationships between religiosity and mental health, finding that greater religiosity is generally positive for youth outcomes, but it also carries the risk lowering levels of mental health through its interactions with acculturative stress. 相似文献
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Harry Manley Stuart Beattie Ross Roberts Gavin P. Lawrence Lew Hardy 《Journal of personality》2018,86(3):339-352
284.
An ongoing study of government raids on minority religious communities in 19 Western‐style democracies over seven‐plus decades shows a dramatic increase in raids beginning in the 1990s. Two distinct and related patterns are found to explain this escalation in frequency. Both patterns involved countermovement mobilization by coalitions of oppositional groups that effectively framed new or nontraditional religious movements (NRMs) as threats to their own members and the larger society, thereby prompting state actions of social control. The patterns are distinguished by a new relationship of countermovement actors to the state. In one pattern, we found the development of a transnational network forging a common collective action frame, movement ideology, and organizational strategy. Seizing political opportunities in the wake of increasing concerns regarding child endangerment, countermovement actors targeted NRMs as harbingers of child abuse and pressed authorities to take action. In the second pattern, we found a concentration of raids in one country (France). Here, the oppositional networks were not simply third‐party interest groups but were fully integrated into the state apparatus, hence awarded power and given extraordinary influence. Consequently, state raids increased exponentially. The study also provides five years of new data from a previous report examining their impact on the larger set of findings and identifying new trends. 相似文献
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Michael T. Stuart 《Axiomathes》2016,26(4):451-466
John D. Norton defends an empiricist epistemology of thought experiments, the central thesis of which is that thought experiments are nothing more than arguments. Philosophers have attempted to provide counterexamples to this claim, but they haven’t convinced Norton. I will point out a more fundamental reason for reformulation that criticizes Norton’s claim that a thought experiment is a good one when its underlying logical form possesses certain desirable properties. I argue that by Norton’s empiricist standards, no thought experiment is ever justified in any deep sense due to the properties of its logical form. Instead, empiricists should consider again the merits of evaluating thought experiments more like laboratory experiments, and less like arguments. 相似文献
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