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151.
by Michael Ruse 《Zygon》2010,45(1):221-227
In this discussion review of Robert John Russell's collection of essays I agree with him about the necessity of human existence given the claims of Christian theology. I look in detail at his suggestions for speaking to this issue, especially his thesis of NIODA—noninterventionist objective divine action. I end up disagreeing with the suggestion and argue that in respects Russell is tackling the science-religion relationship in the wrong way. 相似文献
152.
The social relations model (SRM) is a useful tool for measuring relationship effects, defined as the unique perceptions or behaviors of 2 people. The sources of variance in SRM studies are persons (actors and partners), groups, and items; the relationship effect is defined as the actor–partner interaction. By removing variance because of persons and groups, a measure of a “pure” relationship effect is obtained. In this article, generalizability theory (G Theory) is applied to estimate the reliability of SRM components from round‐robin data structures. Using G Theory, reliability formulas for actor, partner, group, and relationship are developed and interpretations for the reliability estimates are provided. The authors also discuss how these formulas can be used in both planning and interpreting results from relationship research. 相似文献
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Professor DAVID J KAVANAGH SUSAN SPENCE HEIDI STURK JENNY STRONG JILL WILSON LINDA WORRALL NATASHA CROW ROBYN SKERRETT 《Australian psychologist》2008,43(2):96-104
There is little controlled research on the impact of supervisor training on supervision. The current study examined the effects of supervision training in a sample of 46 supervisor–supervisee pairs of mental health practitioners. It compared Immediate 2‐day workshop training of the pair, a wait‐list control in which workshop training was delayed 3 months, and a condition in which supervisors were trained 3 months before their partners (Split). Benefits of Immediate training were restricted to supervisors reporting fully specified agreements, and to reduction of some perceived problems. Self‐efficacy in providing effective supervision fell in the Split condition, relative to the other conditions. Across conditions in general there was a fall from baseline to post‐test assessment in the proportion of sessions where recommended supervision strategies were used, perhaps partly because the controlled trial extended across the summer vacation period. Results are consistent with other observations of the limited impact of workshop training on practice. 相似文献
155.
KJELL HANSSON PH.D. MARIANNE CEDERBLAD PAUL LICHTENSTEIN DAVID REISS NANCY PEDERSEN JENAE BELDERHISER OLLE ELTHAMMAR 《Family process》2008,47(4):537-551
This article is part of the Twin Mother's Study, a study that examines influences on maternal adjustment. A number of studies have investigated the importance of genetic factors for mental health, but few of these examine how genes and the environment influence resiliency/salutogenic factors. This article investigates the relative importance of genetic and environmental influences on resiliency/salutogenic factors. This study includes 326 twin pairs (150 monozygotic and 176 dizygotic) who are mothers, who are living with their spouse, and who are part of the Swedish twin register. Using self‐report structured questionnaires, we assessed salutogenic factors, depression, and quality of life; however, we analyzed the questionnaires completed by the mothers. Statistical analyses were conducted using structural equation modeling. We conclude that nonshared environmental components were of principal importance in individual resiliency/salutogenic factors in a genetically informative design, but we also noted that genetic influences were important. The shared environment had mainly no effect. 相似文献
156.
DAVID GRUMETT 《International Journal of Systematic Theology》2008,10(2):165-178
Abstract: Henri de Lubac intended to found his theology on a revaluation of nature achieved by reasserting nature's dependence on divine supernatural action. He usually identifies nature with human nature however, and therefore fails to demonstrate that the wider natural order also depends on God for its creation, preservation and redemption. In his extensive engagement with the oeuvre of Pierre Teilhard de Chardin, de Lubac nevertheless begins to revise this reduction of nature to human nature, although does not fully incorporate the insights gained into his theology. Teilhard's fundamentally eucharistic understanding of materiality provides suggestive possibilities for the successful completion of de Lubac's abolition of the philosophy of pure nature. 相似文献
157.
THE COMPARATIVE EFFECTIVENESS OF WEB-BASED AND CLASSROOM INSTRUCTION: A META-ANALYSIS 总被引:3,自引:0,他引:3
Meta-analytic techniques were used to examine the effectiveness of Web-based instruction (WBI) relative to classroom instruction (CI) and to examine moderators of the comparative effectiveness of the 2 delivery media. The overall results indicated WBI was 6% more effective than CI for teaching declarative knowledge, the 2 delivery media were equally effective for teaching procedural knowledge, and trainees were equally satisfied with WBI and CI. However, WBI and CI were equally effective for teaching declarative knowledge when the same instructional methods were used to deliver both WBI and CI, suggesting media effects are spurious and supporting Clark's (1983, 1994) theory. Finally, WBI was 19% more effective than CI for teaching declarative knowledge when Web-based trainees were provided with control, in long courses, and when trainees practiced the training material and received feedback during training. Study limitations and directions for future research are discussed. 相似文献
158.
作为哲学的道教读者们都知道,“道教”这个术语即代表“哲学”,也指“宗教”教义和实践。由于我本人关注作为哲学的道教,所以我先介绍“道家”与广义的道教的关系。与儒家有一个主要的创立者不同,道家是事后的追溯。在公元前2世纪被历史学家司马谈第一次命名为一个学派。司马谈对学派的分类主要依据于它们对治国的贡献,没有提到后来追认的两个主要的道家思想家庄子与老子的关系。对“道家”的进一步说明则源于“道家”与“道教”的区分,后者一般认为始于公元142年。道教指有组织的宗教,延续至今。直到最近,道教学者,尤其是西方的道教学者,在… 相似文献
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DAVID CUNNING 《Philosophy and phenomenological research》2007,74(1):111-131
In a number a passages Descartes appears to insist that "I am, I exist" and its variants are wholly indubitable. These passages present an intractable problem of interpretation in the face of passages in which Descartes allows that any result is dubitable, "I am, I exist" included. Here I pull together a number of elements of Descartes' system to show how all of these passages hang together. If my analysis is correct, it tells us something about the perspective that Descartes himself thinks we should take in reading the Meditations. 相似文献