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221.
《Journal of Cognitive Psychology》2013,25(4):403-415
Two experiments examined whether different levels of motor and visual experience influence action perception and whether this effect depends on the type of perceptual task. Within an action recognition task (Experiment 1), professional basketball players and novice college students were asked to identify basketball dribbles from point-light displays. Results showed faster reaction times and greater accuracy in experts, but no advantage when observing either own or teammates’ actions compared with unknown expert players. Within an actor recognition task (Experiment 2), the same expert players were asked to identify the model actors. Results showed poor discrimination between teammates and players from another team, but a more accurate assignment of own actions to the own team. When asked to name the actor, experts recognised themselves slightly better than teammates. Results support the hypothesis that motor experience influences action recognition. They also show that the influence of motor experience on the perception of own actions depends on the type of perceptual task. 相似文献
222.
There are surprisingly few empirical studies on the aesthetic appeal of human legs, examining such variables as length or shape. The human legs are conspicuous in erotic contexts, but few studies have experimentally tested preferences for longer legs. This study examined the utility of the human leg-to-body ratio (LBR) as a specific aesthetic criterion among 71 British undergraduates. Participants rated for physical attractiveness line drawings that varied in five levels of LBR. The results showed that a longer LBR was preferred as maximally attractive in women, whereas a shorter LBR was preferred in men. Evolutionary psychological and socio-cultural explanations for this aesthetic preference are discussed, and the study's limitations are considered. 相似文献
223.
The problem of the other was one of the central problems for the founder of phenomenology, Edmund Husserl. He investigated the other as the alter ego intensively in the Fifth Cartesian Meditation, in which he introduced the conceptions of “analogical apperception' and “pairing' as fundamental forms of “passive synthesis.' Although it is no doubt Husserl who investigated the other most seriously and intensively, there is anaporiain his theory of the other. If the other is an object of ego's intentional consciousness, the other turns out to be no more than a modification of the ego. In the face of such anaporia, some phenomenologists embarked upon inquiry into the other. This paper focuses primarily on Alfred Schutz's discussion of the “other' in general and about the “stranger' in particular. 相似文献
224.
The purpose of this article is to explore the legacy of Charles V. Gerkin’s pastoral theology and to construct a method of pastoral theology. In Part I, I will trace within a larger context of pastoral theology the history of Gerkin’s pastoral theology since his early clinical praxis. In Part II, I will explore his method of developing pastoral theology and construct a renewed critical and constructive method of pastoral theology, reflecting on the implications of exploring the history and method of his pastoral theology. 相似文献
225.
226.
Puente AE 《Neuropsychology review》2005,15(4):197-207
The practice and study of clinical neuropsychology is considered an empirical enterprise. However, such an approach may result
in missing the more humanistic or phenomenological side of the experience of brain dysfunction. This addresses a personal
journey rather than a professional and scientific one. In doing so, the limits of the discipline and the suffering and value
of the experience of the illness are presented.
An earlier version of this article was presented as the Presidential Address for the Division 40 (Clinical Neuropsychology)
of the American Psychological Association in August of 2003. 相似文献
227.
Marie-Laure Grivet-Shillito 《The Journal of analytical psychology》1999,44(1):87-100
It was not until 1983 that Jung's first texts were published in London as The Zofingia Lectures . Not translated into French, The Zofingia Lectures are still not available to the French-speaking public. This delay is due to an oversight: tucked away in a drawer, these texts were only discovered after Jung's death. There are five lectures that were given between 28 November 1896 and 7 January 1899. Although written when young – Carl was twenty-one when he delivered the first lecture – they are worthy of interest. These lectures outline the major aspects of his subsequent work and reveal what we can call Carl's psychic wound and the tremendous energy that he drew on to survive.
However, without reading between the lines and without subjecting Jung to psychoanalytical interpretations, the author attempts to link the dynamics of these first works to certain autobiographical or epistolary confidences. This wound or Carl's father complex and the resulting deprivation are clearly mapped out here. 相似文献
However, without reading between the lines and without subjecting Jung to psychoanalytical interpretations, the author attempts to link the dynamics of these first works to certain autobiographical or epistolary confidences. This wound or Carl's father complex and the resulting deprivation are clearly mapped out here. 相似文献
228.
Nancey Murphy 《Zygon》1999,34(4):551-571
This essay addresses three problems facing a physicalist (as opposed to dualist) account of the person. First, how can such an account fail to be reductive if mental events are neurological events and such events are governed by natural laws? Answering this question requires a reexamination of the concept of supervenience. Second, what is the epistemological status of nonreductive physicalism? Recent philosophy of science can be used to argue that there is reasonable scientific evidence for physicalism. Third, the soul has traditionally been seen as that which enables human beings to relate to God. What accounts for this capacity in a physicalist theory of the person? This essay argues that the same faculties that enable higher cognitive and emotional experience also account for the capacity for religious experience. 相似文献
229.
TIMO MÄNTYLÄ 《Scandinavian journal of psychology》1994,35(3):263-270
Components of recollective experience were examined in relation to cue effectiveness by presenting subjects with their own or someone else's associations as retrieval cues. When recalling an item, subjects indicated whether they consciously recollected its prior occurrence ("remembering") or recalled it on some other basis, in the absence of conscious recollection ("knowing"). The results showed that cue compatibility (self-generated vs. someone else's cues) and retention interval (immediate vs. delayed test) selectively impaired retention accompanied by recollective experience, as measured by remember responses, but had reduced effects in the absence of recollective experience, as measured by know responses. The results are discussed in terms of variables dissociating judgments of recollective experience. 相似文献
230.
Ursula W. Goodenough 《Zygon》1994,29(3):321-330
Abstract. A molecular/cell biologist offers perspectives on the contributions that the scientific worldview might and might not make to religious though. It is argued that two essential features of institutionalized religions–their historical context and their supernatural orientation—are not addressed by the sciences, nor can the sciences contribute to the art and ritual that elicit states of faith and transcendence. The sciences have, however, important stories (myths) to offer, stories that have the potential to unify us, to tell us what is sacred, what has meaning, and how we might best proceed. 相似文献