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The purpose of this multilevel study was to test whether regulatory focus mechanisms (promotion focus and prevention focus; Higgins, 1997 , American Psychologist, 52, 1280–1300; Higgins, 2000 , American Psychologist, 55 , 1217–1230) can help explain how group safety climate and individual differences in Conscientiousness relate to individual productivity and safety performance. Results, based on a sample of 254 employees from 50 work groups, showed that safety climate and conscientiousness predicted promotion and prevention regulatory focus, which in turn mediated the relationships of safety climate and Conscientiousness with supervisor ratings of productivity and safety performance. Implications for theory and research on climate, motivation, and performance and avenues for future research are discussed. 相似文献
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KATHLEEN WALLACE 《Metaphilosophy》2007,38(4):380-403
Abstract: Bernard Gert argues that legitimate moral disagreement calls for tolerance and moral humility; when there is more than one morally acceptable course of action, then intolerance and what Gert calls “moral arrogance” would be objectionable. This article identifies some possible difficulties in distinguishing moral arrogance from moral reform and then examines Gert's treatment of abortion as a contemporary example of moral disagreement that he characterizes as irresolvable. 相似文献
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LIZ A. RENNICK CYNTHIA TOMS SMEDLEY DAN FISHER ELIZABETH WALLACE YOUNG K. KIM 《Journal of Research on Christian Education》2013,22(3):301-322
This study examines the general and differential effects of spiritual/religious engagement on affective college outcomes (i.e., leadership skills, interpersonal skills, social satisfaction, sense of belonging, and psychological well-being) across different gender and racial groups among undergraduate students at research universities. The study utilized data on 63,528 students who participated in the 2008 University of California Undergraduate Experience Survey (UCUES). The findings reveal differential effects of spiritual/religious engagement on college students' affective outcomes depending on their gender and race (i.e., gender- and race-based conditional effects). Implications for college students' spiritual development at public research universities and faith-based institutions are discussed. 相似文献
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GERRY WALLACE 《Journal of applied philosophy》1989,6(1):3-16
ABSTRACT This paper is concerned with the view that, in so far as they involve the deliberate targeting of innocent people, neither terrorism nor area bombing is ever morally permissible. Four attempts to justify this view are considered, all of which are based on the intuition that deliberately killing innocent people is wrong. By means of a detailed examination of the introduction of area bombing by Britain in 1940–41, it is argued that in certain circumstances there are other equally powerful and accessible intuitions which support the opposite view. It is further argued that only moral theories which provide for the weighing of competing moral intuitions are capable of avoiding this kind of impasse and the biased selection of intuitions that this form of absolutism involves. 相似文献
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PAUL PERL JENNIFER Z. GREELY & MARK M. GRAY 《Journal for the scientific study of religion》2006,45(3):419-436
The proportion of Hispanics who are Catholic remains unclear, partly because of varying survey methods and limited understanding of how these variations affect estimates of Hispanic religious identification. We compare 12 national surveys conducted since 1990. Language use strongly predicts religious identification among Hispanics—more strongly than other indicators of assimilation—and evidence suggests English-only interviewing inflates Protestant identification. Additionally, identifying Hispanics through ancestry questions may inflate Catholic identification. We also explore effects of sampling bias, noncoverage bias, and weighting on religious identification. Analyses suggest that poststratification weighting is advisable, particularly for language use. However, weighting cannot fully substitute for extensive coverage of subpopulations such as recent immigrants and Spanish-only speakers. We conclude that 70 percent or slightly more is a reasonable estimate of the proportion of adult Hispanics who are Catholic, and 20 percent a reasonable estimate of the proportion who are Protestant or other Christian. 相似文献