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271.
Cultural innovation and transmission of tool use in wild chimpanzees: evidence from field experiments 总被引:10,自引:10,他引:0
Biro D Inoue-Nakamura N Tonooka R Yamakoshi G Sousa C Matsuzawa T 《Animal cognition》2003,6(4):213-223
Chimpanzees (Pan troglodytes) are the most proficient and versatile users of tools in the wild. How such skills become integrated into the behavioural repertoire of wild chimpanzee communities is investigated here by drawing together evidence from three complementary approaches in a group of oil-palm nut- (Elaeis guineensis) cracking chimpanzees at Bossou, Guinea. First, extensive surveys of communities adjacent to Bossou have shown that population-specific details of tool use, such as the selection of species of nuts as targets for cracking, cannot be explained purely on the basis of ecological differences. Second, a 16-year longitudinal record tracing the development of nut-cracking in individual chimpanzees has highlighted the importance of a critical period for learning (3–5 years of age), while the similar learning contexts experienced by siblings have been found to result in near-perfect (13 out of 14 dyads) inter-sibling correspondence in laterality. Third, novel data from field experiments involving the introduction of unfamiliar species of nuts to the Bossou group illuminates key aspects of both cultural innovation and transmission. We show that responses of individuals toward the novel items differ markedly with age, with juveniles being the most likely to explore. Furthermore, subjects are highly specific in their selection of conspecifics as models for observation, attending to the nut-cracking activities of individuals in the same age group or older, but not younger than themselves. Together with the phenomenon of inter-community migration, these results demonstrate a mechanism for the emergence of culture in wild chimpanzees. 相似文献
272.
The increased prevalence of autism spectrum disorder (ASD) among Latino children, later diagnosis, limited access to bicultural specialist support, and worsened health outcomes when compared to non‐Latinos points to the need for a culturally relevant parent education intervention. This pilot study examined the feasibility, acceptability, and preliminary outcomes of a culturally derived intervention, Parents Taking Action, for 19 Spanish‐speaking mothers of children with ASD. This study introduces the Promotora de Salud Model of intervention delivery to the autism field. A mixed‐methods design including one group pre‐ and posttest design and focus groups was used to evaluate the outcomes of PTA. We found that the intervention was both feasible to implement and acceptable to participants. We also found significant increases in empowerment oriented outcomes for parents between pre‐ and posttest suggesting that the intervention is promising. Suggestions for future research and practice are offered. 相似文献
273.
Asian Americans juggle the intersections of multiple social identities and societal discourses as they respond to experiences of immigration, marginalization, and patriarchy, integrate collectivist and individualistic family values, and form families and intimate relationships. In this study we examine what we have learned as we apply Socio‐Emotional Relationship Therapy (SERT) with heterosexual couples of Asian heritage. SERT begins with sociocultural attunement and the assumption that relationships should mutually support each partner. Drawing on case examples, we illustrate how we practice sociocultural attunement as couples respond to the relational processes that comprise the Circle of Care (mutual influence, vulnerability, attunement, and shared relational responsibility). We emphasize three key socioemotional themes that intersect with gender: (1) intangible loss; (2) quiet fortitude/not burdening others; and (3) duty to the family. 相似文献
274.
Sophia Vasalou 《The Journal of religious ethics》2017,45(4):688-731
This essay examines the reception of the ancient virtue of greatness of soul (or magnanimity) in the Arabic tradition, touching on a range of figures but focusing especially on Miskawayh and even more concertedly on al‐Ghazālī. Influenced by a number of Greek ethical texts available in Arabic translation, both of these thinkers incorporate greatness of soul into their classifications of the virtues and the vices. Yet a closer scrutiny raises questions about this amicable inclusion, and suggests that this virtue stands in an uneasy relationship to the larger ethical schemes of both thinkers. This is substantiated by a careful probing of these thinkers’ considered views on the value of honor and the ethics of self‐evaluation. Yet if the values embedded in the virtue of greatness of soul conflict with these thinkers’ ethical standpoints, there is then an interesting question to ask as to why this conflict should be obscured from view. 相似文献
275.
Mustafa Çakmak 《Islam & Christian-Muslim Relations》2017,28(4):473-491
Al-Māturīdī and Duns Scotus share an ethical paradigm that represents the middle ground between divine command and natural law theories in ethics. While al-Māturīdī’s theory can generally be located between Ash?arite divine command and Mu?tazilite natural law theories in Islamic ethics, Scotus’s theory can be placed between William of Ockham’s divine command and Thomas Aquinas’s natural law theories in Christian ethics. Although the starting point of their ethical perspectives is fundamentally based on criticism of natural law theory, neither theologian can be labelled as a typical divine command theorist. This moderate theory may therefore be described as the theory of soft divine command. The main purpose of this article is to draw attention to some similarities between al-Māturīdī’s and Duns Scotus’s ethical perspectives: First, both theologians highlight the composite picture of human nature in terms of morality. In other words, they posit that humans have two opposite tendencies: ‘affection for justice’ and ‘affection for advantage’. Second, although both theologians grant reason an ontological authority in determining what is good and bad, this authority is not limitless. Finally, both theologians argue that, unless one takes account of God’s freedom and wisdom, the moral order in the world cannot be fully comprehended. 相似文献
276.
Malaysia has been introducing Islamization policies since the 1980s and has used Friday khutbas (sermons) to convey government and religious authorities’ ideas and interpretations of Islam. We used content analysis of the texts of khutbas delivered in 2013 and 2014 in six states in Malaysia, all of which were obtained from those states’ Islamic authorities’ websites. This research found that weekly Friday khutbas have been used to announce the Islamic authorities’ commitment to safeguard the integrity of Sunni Islam, to monopolize the interpretation of Islam, to establish the collective mistreatment of minority Muslim groups and to promote the implementation of hudud law. Our analysis demonstrates that the control exercised by the government and religious authorities over mosques, covering aspects ranging from a mosque’s administration and appointment of the imam to the preparation of the khutba text has created an ideal opportunity for the government to influence the Muslim society’s understanding and stance on a variety of social, religious and political issues in a multi-ethnic community. 相似文献
277.
Individual differences in visual attention have been linked to thinking style: analytic thinking (common in individualistic cultures) is thought to promote attention to detail and focus on the most important part of a scene, whereas holistic thinking (common in collectivist cultures) promotes attention to the global structure of a scene and the relationship between its parts. However, this theory is primarily based on relatively simple judgement tasks. We compared groups from Great Britain (an individualist culture) and Saudi Arabia (a collectivist culture) on a more complex comparative visual search task, using simple natural scenes. A higher overall number of fixations for Saudi participants, along with longer search times, indicated less efficient search behaviour than British participants. Furthermore, intra-group comparisons of scan-path for Saudi participants revealed less similarity than within the British group. Together, these findings suggest that there is a positive relationship between an analytic cognitive style and controlled attention. 相似文献
278.
Little is known about cultural variation in perceptions about the age when youngsters should be regarded as competent to make decisions. This is of particular importance as research has shown the significant effect of parental influence on their children’s decision-making. A public survey of 400 adults from diverse socio-cultural backgrounds in the UK and Spain was carried out. Their attitudes regarding adolescents’ ability with regard to common areas of decision-making were assessed using case vignettes including discontinuing family traditions and religious practice. It was found that White British adults agreed for younger adolescents to make decisions about themselves compared with the other ethnic groups. High religious practice was associated with later age to make decisions. The paper argues that there is socio-cultural variation in adults’ attitudes regarding the age when youngsters should make decisions about themselves and for the need of professionals to take this into account. 相似文献
279.
The study explored whether intercultural competence was a significant predictor of religious attitudes among Third Culture Kids (TCKs), individuals who had spent their developmental years abroad. It also examined whether growing up as a missionary kid (MK) would predict religious attitudes. Two hundred and seventy-six TCKs from 37 countries and 19 religious affiliations completed the web-based survey that included measures of intercultural competence, religious attitudes and beliefs, and demographic information. Intercultural competence was a significant predictor of participants’ desire for all religions to be treated fairly whereas growing up as an MK was a significant predictor of participants’ desire for their religion to be unchallenged and of less desire for interreligious dialogue. The findings suggest that increasing intercultural competence may be a way to promote religious acceptance. 相似文献
280.
This study examines the influence that traffic safety culture has on the intention to drive under the influence of cannabis (DUIC) in the next six months. Here, traffic safety culture is defined as “the values and beliefs shared among groups of road users and stakeholders that influence their decisions to behave in ways that improve traffic safety.” To operationalize this definition, a 14-item survey was developed with a binary response format (yes, no) based on a behavioral model predicting intentional DUIC. The sampling plan collected data from drivers at the roadside with the goal of obtaining a Friday daytime and weekend nighttime sample representative of drivers across Washington State (n = 416).The results showed only a small percentage of randomly surveyed drivers in Washington State reported future intention to DUIC (45/416 = 11%). The intention of this small group could be reliably predicted based on certain aspects of their shared culture. Notably, drivers who shared the attitude that DUIC is enjoyable were 3.5 times more likely to report the intention to DUIC in the next six months. Conversely, drivers who shared the belief that cannabis impairs performance and the injunctive norm that people important to them would be disappointed were more than twice as likely not to report future intention to DUIC. Interestingly, the possession of a medical card for cannabis treatment influenced the effects of culture on DUIC intention. The results of this study suggest that strategies that can change DUIC culture amongst at-risk drivers may be effective in reducing such behaviors. 相似文献