全文获取类型
收费全文 | 354篇 |
免费 | 58篇 |
国内免费 | 2篇 |
专业分类
414篇 |
出版年
2024年 | 1篇 |
2023年 | 6篇 |
2022年 | 5篇 |
2021年 | 13篇 |
2020年 | 24篇 |
2019年 | 19篇 |
2018年 | 25篇 |
2017年 | 24篇 |
2016年 | 23篇 |
2015年 | 28篇 |
2014年 | 18篇 |
2013年 | 56篇 |
2012年 | 10篇 |
2011年 | 16篇 |
2010年 | 7篇 |
2009年 | 34篇 |
2008年 | 24篇 |
2007年 | 17篇 |
2006年 | 17篇 |
2005年 | 9篇 |
2004年 | 10篇 |
2003年 | 5篇 |
2002年 | 5篇 |
2001年 | 1篇 |
2000年 | 3篇 |
1999年 | 4篇 |
1998年 | 2篇 |
1997年 | 1篇 |
1996年 | 3篇 |
1993年 | 1篇 |
1991年 | 1篇 |
1990年 | 1篇 |
1982年 | 1篇 |
排序方式: 共有414条查询结果,搜索用时 15 毫秒
31.
《Estudios de Psicología》2013,34(3):321-332
ResumenEste artículo introductorio se dedica a presentar el concepto de subjetividad desde una perspectiva teórica socioconstruccionista y desde la lógica disciplinaria de la Psicología Cultural. Eso implica entenderla como socialmente construida, en permanente transformación y con contenidos de naturaleza cultural. Posteriormente, el texto se adentra en algunas de las implicaciones que comporta trabajar con la subjetividad. Implicaciones y retos para la investigación, en relación al objeto y al sentido epistemológico del conocimiento construido, hasta implicaciones y retos en el ámbito interventivo, concretamente para la práctica terapéutica. Con todo, no se pretende un texto de profundización teórica, filosófica o histórica, sino que quiere ser fundamentalmente una invitación, un abordaje orientado a la difusión social de la necesidad de recuperar este concepto y ponerlo en el centro del pensamiento psicológico, tanto para el orientado a la investigación como para el que actúa de base de la intervención. 相似文献
32.
Argyris Nicolaidis 《World Futures: Journal of General Evolution》2013,69(2):109-115
The notion of time is traced both in Philosophy and in Physics (Newtonian Mechanics, Relativity, Cosmology, Quantum Theory). Distinct temporalities emerge and time appears as the essential condition for the realization of being, in accordance with ideas and theories developed by Peirce, Whitehead, and Heidegger. 相似文献
33.
34.
Max Hocutt 《The Behavior analyst / MABA》2013,36(2):239-249
Morality has long been conceived as divinely instituted, so otherworldly, rules meant not to describe or explain behavior but to guide it towards an absolute good. The philosophical formulation of this theory by Plato was later grafted onto Christian thought by Augustine and Aquinas. The equally ancient theory of the Greek sophist Protagoras (that the good is relative to personal preferences and morality to man-made social customs) was forgotten until revived in the 18th and 19th centuries by such empiricists as David Hume and J. S. Mill. Then it was dismissed again in the 20th century by G. E. Moore and W. D. Ross as naturalistic fallacy, that is, conflation of what is with what ought to be. However, those who took this dismissive attitude themselves made the reverse mistake of conflating what ideally ought to be with what actually is. In other words, they mistook ideals for actualities. As B. F. Skinner (1971) said in Beyond Freedom and Dignity, sorting things out requires behaviorist parsing of the good (the personally reinforcing) and duty (the socially reinforced). 相似文献
35.
Anne-Marie Schlösser 《International Forum of Psychoanalysis》2013,22(4):219-224
Abstract The author describes experiences gathered during several years of teaching psychodynamic psychotherapy with psychologists and psychiatrists within a 2-year-training programme in Shanghai, China. Questions and problems of the reception of psychoanalysis – shame, sexuality, harmony, abstinence – as well as the possibilities and limitations of exporting psychoanalysis are discussed. The possible future development of psychoanalysis in China is also outlined. 相似文献
36.
Margaret Colby Michael L. Hecht Michelle Miller-Day Janice L. Krieger Amy K. Syvertsen John W. Graham Jonathan Pettigrew 《American journal of community psychology》2013,51(1-2):190-205
A central challenge facing twenty-first century community-based researchers and prevention scientists is curriculum adaptation processes. While early prevention efforts sought to develop effective programs, taking programs to scale implies that they will be adapted, especially as programs are implemented with populations other than those with whom they were developed or tested. The principle of cultural grounding, which argues that health message adaptation should be informed by knowledge of the target population and by cultural insiders, provides a theoretical rational for cultural regrounding and presents an illustrative case of methods used to reground the keepin’ it REAL substance use prevention curriculum for a rural adolescent population. We argue that adaptation processes like those presented should be incorporated into the design and dissemination of prevention interventions. 相似文献
37.
Tatiana M. Davidson Matthew Price Jenna L. McCauley Kenneth J. Ruggiero 《American journal of community psychology》2013,52(1-2):97-105
The current study extends knowledge regarding the differential impact of natural disasters among White, African American, and Latino survivors of Hurricane Ike through its use of a large, regional sample recruited via representative sampling procedures to examine the associations between cultural identification and disaster impact, including loss, damage, and negative mental health outcomes. Consistent with previous research, results indicated disparities between cultural groups with regard to disaster exposure. Additionally, type of disaster impact was differentially associated with PTSD and depression status dependent on cultural group. Specifically, the extent of personal disaster exposure, property damage, and loss of services made significant contributions to PTSD status among White survivors. African-Americans were more likely than White and Latino Ike survivors to endorse post-disaster PTSD and depression and endorsement of depression was predicted by severity of property damage. With respect to Latino respondents, only the extent of personal disaster exposure significantly contributed to both PTSD and depression status. Implications of the current findings are discussed with regard to future disaster preparedness and response efforts and the implementation and evaluation of community-based disaster resources. 相似文献
38.
39.
This review investigates the presence of young children’s model-based cultural transmission biases in social learning, arguing that such biases are adaptive and flexible. Section 1 offers five propositions regarding the presence and direction of model-based transmission biases in young children’s copying of a model. Section 2 discusses the cognitive abilities required for differing model-based biases and tracks their development in early childhood. Section 3 suggests future areas of research including considering the social aspect of model-based biases and understanding their use within a comparative perspective. 相似文献
40.
Hiroshi Yama Ken I. Manktelow Hugo Mercier Jean-Baptiste Van der Henst Kyung Soo Do Yayoi Kawasaki 《Thinking & reasoning》2013,19(4):346-371
Hindsight bias is a mistaken belief that one could have predicted a given outcome once the outcome is known. Choi and Nisbett (2000) reported that Koreans showed stronger hindsight bias than Americans, and explained the results using the distinction between analytic cognition (Westerners) and holistic cognition (Easterners). The purpose of the present study was to see whether hindsight bias is stronger among Easterners than among Westerners using a probability judgement task, and to test an “explicit–implicit” hypothesis and a “rule-dialectics” hypothesis. We predicted that the implicit process is more active among Easterners to generate hindsight bias, and that Easterners are more dialectical thinkers, whereas Westerners are more rule-based thinkers. French, British, Japanese, and Korean participants were asked to make probabilistic judgements in a Good Samaritan scenario (Experiment 1) and in a scenario including conditional probabilistic judgement (Experiment 2). In both Experiments, we presume that the implicit revision of causal models is made just by being given unexpected outcome information, and that explicit revision is made by being asked to point out possible factors for an unexpected outcome. In the results Easterners showed greater hindsight bias generally and it was greater in the Good Samaritan scenario. We conclude that the reason why hindsight bias was lower among Westerners is primarily that they tried to follow a rule to suppress the bias. 相似文献