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51.
The sublime has come under severe criticism in recent years. Jane Forsey, for instance, has argued that all theories of the sublime “rest on a mistake” (2007, 381). In her article, “The Pleasures of Contra‐purposiveness: Kant, the Sublime, and Being Human,” Katerina Deligiorgi ( 2014 ) provides a rejoinder to Forsey. Deligiorgi argues—with the help of Kant—that a coherent theory of the sublime is possible, and she provides a sketch for such a theory. Deligiorgi makes good progress in the debate over the sublime. But here I raise two questions in relation to her account. The aim of these questions is to help clarify and augment her theory and thus extend the discussion about the tenability and relevance of the sublime. The first question is about the pleasure of the sublime. The pleasure, she claims, comes from our catching a glimpse of ourselves as agents in the world. But, I argue, Deligiorgi's conception of agency is insufficient for explaining the pleasure of sublimity, and this is because she does not take into account what I call (echoing Kant) the “ends of reason,” those ends that matter most to us as agents. The second question pertains to the phenomenology of the sublime. The worry here is that Deligiorgi overcomplicates the subject's experience and, in doing so, greatly restricts the scope of the sublime.  相似文献   
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A 2‐wave longitudinal study among 678 early and 317 middle adolescents investigated the applicability of Rusbult’s investment model to adolescent best friendships and tested its usefulness in predicting friendship stability. Results showed that satisfaction, quality of alternatives, and investments predict commitment in friendships, both concurrently and over time. Furthermore, investment model variables predicted friendship stability and, among stable friendships, predicted the tendency to switch best friends. Commitment mediated the effects of satisfaction, investment, and alternatives on tendency to switch. As expected, gender and age differences were found in that alternatives were more important for older adolescents and associations among model variables were stronger for girls. Overall, the investment model proved useful in predicting commitment and stability in adolescents’ best friendships.  相似文献   
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It is generally held that doctors and researchers have an obligation to obtain informed consent. Over time there has been a move in relation to this obligation from a requirement to disclose information to a requirement to ensure that that information is understood. Whilst this change has been resisted, in this article I argue that both sides on this matter are mistaken. When investigating what information is needed for consent to be informed we might be trying to determine what information a person would need in order to consent at all, or we might be trying to determine what information a person needs in order to make an informed choice about whether or not to consent. I argue that the obligation to ensure understanding only applies to information generated by the first type of enquiry; but that much of the information generally thought necessary in order for consent to be informed is only required if our concern is with the second type of enquiry. For this reason it is neither the case that doctors and researchers should ensure all the information they provide is understood, nor is it the case that their only obligation is to disclose it.  相似文献   
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Two experiments examined how TV news viewers divide attention between the audio and video messages of news stories. The experiment tested the “belongingness” hypothesis which asserts that two distinct perceptual stimuli will be attended to as if they were a single stimulus when they appear to belong together. The experiments extended the belongingness hypothesis by manipulating semantic units (i.e., audio and video messages) rather than perceptual units. Auditory-visual redundancy was used to manipulate the belongingness variable. It was hypothesized that dissonant audio and video would be viewed as conveying two different messages, with the result that attentional capacity would be exceeded. Conversely, redundant stories would be viewed as conveying one message, with the results that attentional capacity would not be exceeded. Using secondary task methodology—reaction time tasks in Experiment 1 and memory preloads in Experiment 2—the belongingness hypothesis was supported.  相似文献   
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The actor–partner interdependence model (APIM) has been widely used for the analysis of pairs of individuals who interact with each other. The goal of this article is to detail in a nontechnical way how the APIM for binary or count outcomes can be implemented and how actor and partner effects can be estimated using generalized estimating equations (GEE) methodology. Both SPSS‐ and SAS‐syntax needed to estimate the model and the interpretation of the output are illustrated using data from a study exploring the effect of satisfaction with the relationship before the breakup on unwanted pursuit behavior after the breakup in formerly married partners. The use of this GEE method will allow researchers to test a wide array of research hypotheses.  相似文献   
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Søndenaa, E., Rasmussen, K., Palmstierna, T. & Nøttestad, J. A. (2010). The usefulness of assessing suggestibility and compliance in prisoners with unidentified intellectual disabilities. Scandinavian Journal of Psychology, 51, 434–438. This present study explored the relationship of interrogative suggestibility (n = 133) and compliance (n = 118) to intellectual functioning among prison inmates. The Norwegian versions of the Gudjonsson Suggestibility Scale (GSS) and the Gudjonsson Compliance Scale (GCS) were used. The results supported previous findings of a negative correlation between the Gudjonsson scales and IQ, and the scales were found useful throughout the IQ range. The impact of a memory artifact was discussed in the light of recent studies and criticism of the scales.  相似文献   
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Don Cupitt's version of religious non‐realism based as it is on linguistic constructivism, radical relativism and the view that culture forms human nature has been attacked with devastating effect by realists in the last few years. I argue that there is another strand in Cupitt's thinking, his biological naturalism, that supports a different version of religious non‐realism and that he failed to see this possibility because of his global non‐realism and commitment to the strong programme in the sociology of scientific knowledge. Cupitt's biological naturalism should have led smoothly into evolutionary psychology, which has an account of religious belief that supports a non‐realist interpretation. Evolutionary psychology shows that religious beliefs are natural, normal and about matters of the deepest significance to humans. They gain their character from the operation of evolved structures of the mind and cannot be reduced to other sorts of belief. I argue that the form of religious non‐realism that emerges from taking biological naturalism seriously has a future because it respects the nature of religious belief and seeks to build on its capacity as a unique source of meaning in people's lives. There is also enough common ground with religious realism for there to be genuine dialogue between the two.  相似文献   
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