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151.
目的:运用自编幼儿人格发展教师评定问卷对幼儿人格进行追踪测量,探讨其年龄及性别发展特点。方法:用整群抽样法选取3~3.5岁、3.5~4岁、4~4.5岁3个年龄群组幼儿为被试,采用群组序列的追踪设计,进行为期1年半的追踪测量,结合潜变量增长曲线模型和多层线性模型处理数据,探讨幼儿在3~6岁间人格的发展特点。结果:(1)幼儿的智能特征、认真自控、外倾性、亲社会性、情绪稳定性5个人格维度在3~4岁发展最快,4~5岁持续增长但发展速度放缓,到5~6岁时趋于平稳;(2)女孩的认真自控和亲社会性在3岁时显著高于男孩,但在3~6岁间的增长率不存在差异,即女孩的认真自控和亲社会性在幼儿阶段发展水平始终高于男孩。结论:从家庭进入幼儿园的环境变迁促使了幼儿人格的进一步发展,5岁左右幼儿人格开始初步形成;女孩的认真自控和亲社会性水平在幼儿阶段始终高于男孩。 相似文献
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Extending Color Psychology to the Personality Realm: Interpersonal Hostility Varies by Red Preferences and Perceptual Biases 下载免费PDF全文
The color psychology literature has made a convincing case that color is not just about aesthetics, but also about meaning. This work has involved situational manipulations of color, rendering it uncertain as to whether color‐meaning associations can be used to characterize how people differ from each other. The present research focuses on the idea that the color red is linked to, or associated with, individual differences in interpersonal hostility. Across four studies (N = 376 undergraduates), red preferences and perceptual biases were measured along with individual differences in interpersonal hostility. It was found that (a) a preference for the color red was higher as interpersonal hostility increased, (b) hostile people were biased to see the color red more frequently than nonhostile people, and (c) there was a relationship between a preference for the color red and hostile social decision making. These studies represent an important extension of the color psychology literature, highlighting the need to attend to person‐based, as well as situation‐based, factors. 相似文献
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以自我参照加工任务为范式,实验采用事件相关电位(ERP)技术,探讨了自我参照加工中符合判断和不符合判断加工的时间进程和大脑神经机制。结果发现,自我参照加工在时间上可以概括分为三个阶段:注意分配阶段N1(80~150 ms)波幅出现自我参照结果的差异;语义整合阶段N2(250~450 ms)波幅和潜伏期出现自我参照结果的差异;评价判断阶段P3(450~700 ms)波幅和潜伏期出现自我参照结果的差异。从我们选择的大脑兴趣区激活水平上分析发现,自我信息在大脑中的激活似乎是一个由右及左,由后及前再及后的动态变化过程。研究结果丰富了自我参照加工的已有结果,并且对未来研究具有一定的启示意义。 相似文献
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Compared with the wealth of research accumulated on face‐to‐face social interactions, relatively little research has examined race talk within anonymous Web 2.0 mediums. We investigated online threaded comments on YouTube video clips of two race‐related incidents involving New Zealand television presenter Paul Henry. Through thematic content analysis, thematic analysis, and discourse analysis, it was found that characteristics unique to Web 2.0 were associated with the appearance of old‐fashioned racism and high‐levels of obscenity (together with modern racism/symbolic racism). The hyper‐low context of communication led to interpretive ambiguity; conversation sequences failed to follow Gricean maxims for cooperative communication, with most comments attracting no replies and the modal sequence being two turns. There was almost never resolution to a disagreement online: rather there was points‐scoring against opposing opinions and a tangential style of dialogue influenced by the asynchronous and anonymous nature of communication. The YouTube medium shaped but did not determine the message, as obscenity and racist content in the target video from the eliciting public figure influenced the subsequent degree of obscenity and hostility in the responses. A third corpus that examined responses to our own research on race talk presented on a news website (stuff.co.nz) underlined this point by engendering a dramatically different response to the same subject, retaining the tangential style of communication, but with little to no obscenity. A framework to understand race talk as a function of both medium and context effects is proposed. Copyright © 2014 John Wiley & Sons, Ltd. 相似文献
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Qingping Liu 《亚洲哲学》2015,25(3):225-237
On the one hand, Confucianism and Christianity advocate universal love for all humans on the ultimate basis of particular love for parents or for God respectively. On the other hand, they have to sacrifice the former for the latter in cases of conflict since they give top priority merely to the latter. In order to overcome this paradox in theory and realize the ideal of universal love in practice, they should transform their particularistic frameworks into universalistic ones and assign a supreme position to their ideas of universal love for all humans, which imply in a potential way a modern, humanistic principle ‘respect the deserved rights of every human being’. 相似文献
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