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181.
Cultures differ in their beliefs about emotions and related emotional expressions. Cultures with an interdependent model of self prefer more socially engaged emotions, and cultures with an independent model of self perceive socially disengaged emotions as more important. Such differences in individual emotional expression can be seen as outcomes of different socialization practices in children's development of emotions. Mothers' sensitivity was assumed to promote culturally valued ways of children's emotional expressions. The present cross-cultural study aimed to test distress reactions of young children in Japan and Germany in self-focused and other-focused conditions. German and Japanese preschool girls (N = 50) were observed in two distress conditions. Distress was evoked by the child's own failure (self-focused distress) and by the experience of another person's distress (other-focused distress). The mothers were present in the failure condition. The girls' intensity of distress expression was coded before and directly after the emotion-eliciting event (immediate expression) as well as at the end of each situation (change of expression over time). Mothers' sensitivity was coded during the failure condition. No cultural differences occurred for girls' intensity of immediate distress expression but for the change of expression over time in both situations in the expected culture-specific way. Furthermore, maternal sensitivity was also related to the daughter's change of distress expressions in a culture-specific way. These results point to effects of universal and culture-specific emotion socialization.  相似文献   
182.
Cultural differences have been observed in scene perception and memory: Chinese participants purportedly attend to the background information more than did American participants. We investigated the influence of culture by recording eye movements during scene perception and while participants made recognition memory judgements. Real-world pictures with a focal object on a background were shown to both American and Chinese participants while their eye movements were recorded. Later, memory for the focal object in each scene was tested, and the relationship between the focal object (studied, new) and the background context (studied, new) was manipulated. Receiver-operating characteristic (ROC) curves show that both sensitivity and response bias were changed when objects were tested in new contexts. However, neither the decrease in accuracy nor the response bias shift differed with culture. The eye movement patterns were also similar across cultural groups. Both groups made longer and more fixations on the focal objects than on the contexts. The similarity of eye movement patterns and recognition memory behaviour suggests that both Americans and Chinese use the same strategies in scene perception and memory.  相似文献   
183.
山东省文物资源丰富,遗址众多。随着社会主义市场经济体系的确立,文化资源的产业化发展是文化市场发展的必然趋势。文物资源作为文化资源的主要部分,产业化开发与利用是其主要发展趋势。如何将其产业化开发与利用也是我们值得探讨的问题。结合山东文物资源的特点,我们对文物资源的产业化开发提出了具体思路与对策。  相似文献   
184.
This study develops a culture-contingent model of trust formation in emergent relationships by comparing how trust-warranting signs shape attributions of trustworthiness to unfamiliar trustees in collectivist versus individualist cultures. We predict and find that the effectiveness of dispositional and contextual signs varies systematically depending on trustors’ national culture. Collectivists tend to rely less on dispositional signs and more on situational signs than individualists. This difference fosters distinct trust-building pathways. Individualists bestow trust based on a trustee’s perceived ability and integrity, collectivists’ trusting choices depend to a greater extent on predictable, benevolent interactions with a potential partner. These findings suggest that, in cross-cultural encounters, signs aligned with trustors’ cultural expectations hasten trust production. Mismatched signs are impotent, even off-putting.  相似文献   
185.
20世纪30年代,抗日救亡成为时代的主题,朱谦之为“文化救国”、“科学救国”计,大力倡导“南方文化运动”。朱先生的理由在于南方文化有自己的优越性:“科学的文化”、“产业的文化”、“革命的文化”。朱先生还用“文化的地理分布理论”对其进行了论证。“南方文化运动”实质上是一场关于文化的现代化运动,它除了对当时的抗日救亡运动有重要贡献外,对促进近代以来南方文化的觉醒,对中国文化现代化的探讨,也有鲜明的启示作用。  相似文献   
186.
    
This paper addresses intertwined issues in the conceptualization, implementation and evaluation of multilevel dynamic systems intervention science (MDSIS). Interventions are systematically planned, conducted and evaluated social science-based cultural products intercepting the lives of people and institutions in the context of multiple additional events and processes (which also may be referred to as interventions) that may speed, slow or reduce change towards a desired outcome. Multilevel interventions address change efforts at multiple social levels in the hope that effects at each level will forge synergistic links, facilitating movement toward desired change. This paper utilizes an ecological framework that identifies macro (policy and regulatory institutions), meso (organizations and agencies with resources, and power) and micro (individuals, families and friends living in communities) interacting directly and indirectly. An MDSIS approach hypothesizes that change toward a goal will occur faster and more effectively when synchronized and supported across levels in a social system. MDSIS approaches by definition involve “whole” communities and cannot be implemented without the establishments of working community partnerships This paper takes a dynamic systems approach to science as conducted in communities, and discusses four concepts that are central to MDSIS—science, community, culture, and sustainability. These concepts are important in community based participatory research and to the targeting, refinement, and adaptation of enduring interventions. Consistency in their meaning and use can promote forward movement in the field of MDSIS, and in community-based prevention science.  相似文献   
187.
188.
    
This review addresses some of the recent issues surrounding the measurement of quality of life of people living with HIV and AIDS and discusses the properties of suitable instruments. More than 300 articles on quality of life in HIV and AIDS published since 1995 have been appraised. The structure and properties of two broad types of measure are considered: economic indicators or scales and subjective measures. While several good scales have been created for the assessment of people living with HIV infection, few were found to be conceptually comprehensive in terms of the dimensions offered for evaluation. Almost all these instruments were developed in the USA. Simple translation methods provide language versions that lack cross-cultural equivalence. A new cross-cultural methodology has recently been achieved in the development of the WHOQOL-HIV instrument as a measure for international research and its development is described.  相似文献   
189.
    
Young adults in the United States, Croatia, and China described personal episodes of times when they felt especially good or bad about themselves. These self-esteem memories were either recent (episodes that occurred during the previous 4 weeks) or remote (episodes that occurred between the ages of 10 and 15). Systematic content differences between memories of positive and negative self-worth were apparent primarily for remote rather than for recent memories. Across cultures, long-lasting positive memories frequently represented achievement themes, whereas negative memories frequently represented social themes. Links between achievement success and positive self-regard, and between social distress and negative self-regard, are explained using theories of self-esteem and autobiographical memory.  相似文献   
190.
    
Across cultures studies show that men score higher on social dominance orientation than women. This gender gap is considered invariant, but conflicting explanations are discussed: Some authors refer to evolutionary psychology and perceive the gender gap to be driven by sociobiological factors. Other authors argue that social roles or gender-stereotypical self-construals encouraged by intergroup comparisons are responsible for attitudinal gender difference. In Study 1 we analyzed sex differences in social dominance orientation in three German probability surveys (each n > 2300). Unexpectedly, the analyses yielded an inverse gender gap with higher values for social dominance orientation in women than in men. Interactions with age, education, political conservatism, and perceived inequity indicated that the inverse gender gap can be mainly attributed to older, conservative, (and less educated) respondents, and those who feel they get their deserved share. In Study 2 we replicated the well-known gender gap with men scoring higher than women in social dominance orientation among German students. Results are interpreted on the basis of biocultural interaction, which integrates the sociobiological, social role, and self-construal perspectives. Our unusual findings seem to reflect a struggle for status by members of low-status groups who consider group-based hierarchy the most promising option to improve their status. While younger women take advantage of a relational, feminine self-construal that leads to lower social dominance orientation in young women than in young men, older women are supposed to profit from an agentic self-construal that results in stronger social dominance orientation values. Specific characteristics of the culture in Germany seem to promote this strategy. Here, we discuss the female ideal of the national socialist period and the agentic female social role in the post-war era necessitated by the absence of men.  相似文献   
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