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961.
962.
Thomas John Hastings 《Zygon》2016,51(1):128-144
At home and abroad, Kagawa Toyohiko was probably the best‐known Japanese Christian evangelist, social reformer, writer, and public intellectual of the twentieth century, nominated for the Nobel Prize in Literature twice (1947, 1948) and the Nobel Peace Prize three times (1954, 1955, 1956). Appealing to the masses with little knowledge of Christian faith, Kagawa believed that a positive, religio‐aesthetic interpretation of nature and science was a key missiological concern in Japan. He reasoned that a faith rooted in the kenotic movement of incarnation and self‐giving must strongly support the scientific quest. A voracious reader of science and especially biology, he argues for “directionality,” or what he calls “initial purpose” in the long, painful, cosmic journey from matter to life to mind (or consciousness). Through an antireductionistic, a posteriori methodological pluralism that sought to “see all things whole,” this “scientific mystic” employed Christian, Buddhist, Neo‐Confucian, personalist, and vitalist ideas to envision complementary roles for science and religion in modern society. 相似文献
963.
Cross‐cultural Generalizability of the Alternative Five‐factor Model Using the Zuckerman–Kuhlman–Aluja Personality Questionnaire 下载免费PDF全文
Jérôme Rossier Oumar Barry Michel Hansenne André F. Carvalho Mauricio Valdivia Wei Wang Olivier Desrichard Thomas Hyphantis Zsuzsanna Suranyi Joseph Glicksohn Vilfredo De Pascalis Elizabeth León‐Mayer Aleksei Piskunov Adam Stivers Julien Morizot Fritz Ostendorf Đorđe Čekrlija Tarek Bellaj Dorota Markiewicz Abbas Motevalian Gokhan Karagonlar 《欧洲人格杂志》2016,30(2):139-157
Several personality models are known for being replicable across cultures, such as the Five‐Factor Model (FFM) or Eysenck's Psychoticism–Extraversion–Neuroticism (PEN) model, and are for this reason considered universal. The aim of the current study was to evaluate the cross‐cultural replicability of the recently revised Alternative FFM (AFFM). A total of 15 048 participants from 23 cultures completed the Zuckerman–Kuhlman–Aluja Personality Questionnaire (ZKA‐PQ) aimed at assessing personality according to this revised AFFM. Internal consistencies, gender differences and correlations with age were similar across cultures for all five factors and facet scales. The AFFM structure was very similar across samples and can be considered as highly replicable with total congruence coefficients ranging from .94 to .99. Measurement invariance across cultures was assessed using multi‐group confirmatory factor analyses, and each higher‐order personality factor did reach configural and metric invariance. Scalar invariance was never reached, which implies that culture‐specific norms should be considered. The underlying structure of the ZKA‐PQ replicates well across cultures, suggesting that this questionnaire can be used in a large diversity of cultures and that the AFFM might be as universal as the FFM or the PEN model. This suggests that more research is needed to identify and define an integrative framework underlying these personality models. Copyright © 2016 European Association of Personality Psychology 相似文献
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965.
Leslie A. Rescorla Thomas M. Achenbach Masha Y. Ivanova Lori V. Turner Hervör Árnadóttir Alma Au J. C. Caldas Yi-Chuen Chen Jeroen Decoster Johnny Fontaine Yasuko Funabiki Halldór S. Guðmundsson Patrick Leung Jianghong Liu Jelena Srdanović Maraš Jasminka Marković Kyung Ja Oh Marina M. da Rocha Virginia C. Samaniego Edwiges Silvares Roma Simulioniene Elvisa Sokoli Natalia Vazquez Ewa Zasepa 《Journal of psychopathology and behavioral assessment》2016,38(3):381-397
To advance international mental health assessment, instruments that have been internationally validated are needed. To this end, we analyzed ratings from 14 societies on the Adult Behavior Checklist (ABCL), a collateral-report form parallel to the Adult Self-Report (ASR; Achenbach and Rescorla 2003) for ages 18 to 59. Both the ABCL and the ASR assess problems, personal strengths, and adaptive functioning. For a sample of 8322 see note below collaterals, we found strong consistency across societies regarding which ABCL problem items tended to obtain relatively low, medium, or high ratings. Most societal effect sizes (ESs) for problem scale scores were small to medium (< 13.9 %), but the ES for the ABCL Personal Strengths scale was 25 %. For most of the same participants (N = 8,302), we analyzed cross-informant agreement between self-reports on the ASR and collateral reports on the ABCL. Cross-informant correlations for problem scale scores averaged .47, with considerable societal variation. Problem score means were higher on the ASR than the ABCL in every society, but the size of the difference varied across societies. Mean item ratings on the ABCL and ASR were highly correlated within every society (mean r = .92), but within-dyad item rating agreement varied widely in every society (mean r = .39). In all societies, non-corroboration of self-reported deviance and of collateral-reported deviance was common. Overall findings indicated considerable similarity but also some important differences in collateral-reported problems and adaptive functioning across 14 societies. 相似文献
966.
Thomas McNally 《British Journal for the History of Philosophy》2016,24(4):720-741
One of the most significant features of Wittgenstein's Remarks on the Philosophy of Psychology (written after he had completed most of the Philosophical Investigations) is his reflections on emotions. Wittgenstein's treatment of this topic was developed in direct response to his reading of William James’s chapter on emotions in his 1890 masterpiece, The Principles of Psychology. This paper examines the competing views of emotions that emerge in these works, both of which attempt to overcome the Cartesian dualist conception in different ways. The main point of disagreement concerns the relation between emotions and their bodily expression (e.g. the relation between grief and weeping). My interpretation focuses on Wittgenstein's remarks on the emotion of love because, I argue, it is a particularly problematic case. To elucidate his largely unexplored view of love, I draw on his remarks on understanding and criteria in the Philosophical Investigations. I argue that by examining the examples of complex emotions like love, we can arrive at a more accurate characterization of Wittgenstein's general view of mental concepts and mental phenomena. 相似文献
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968.
Thomas Ming 《Dao》2016,15(1):57-79
In classical Chinese wu 吾 is commonly employed as the first-person pronoun, similar to wo 我 that retains its use in modern Chinese. Although these two words are usually understood as stylistic variants of “I,” “me,” and “myself,” Chinese scholars of the Zhuangzi 莊子 have long been aware of the possible differences in their semantics, especially in the philosophical context of discussing the relation between the self and the person, as evinced by their occurrences in the much-discussed line “Now I have lost myself” (jin zhe wu sang wo 今者吾喪我) in the chapter “Discussion on Making All Things Equal” (“Qiwulun 齊物論”). In this essay, I first provide an exegesis of the proffered explanations of the semantical differences between wu and wo as an introduction to two ways of understanding them in the Zhuangzi literature, viz. the single-reference view and the double-reference view. Then I shall argue against these two views in favor of the no-reference view, meaning that both pronouns in “Now I have lost myself” do not function referentially, given the peculiarity of the verb “lose.” I believe the no-reference view has not been explicitly articulated and defended in the literature, although some scholars who want to read the no-self view into the Zhuangzi might have implied it. My argument is supported by a close reading of the targeted passage in the Zhuangzi, premised on the assumption that the part on the “piping of Heaven” (tian lai 天籟) immediately following the discussion of losing oneself is an indirect explanation rather than a digression. My explanation is framed within a similar discussion of “I” by the British philosopher Elizabeth Anscombe. This comparative interpretation, I believe, not only provides the grounds for understanding Zhuangzi’s ideal of attaining the state where “the ten thousand things are one with me,” but also demonstrates how metaphysics and the philosophy of language are two interwoven threads in Zhuangzi’s reasoning. 相似文献
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970.