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241.
Ryan S. Ritter Jesse L. Preston Erika Salomon Daniel Relihan-Johnson 《Cognition & emotion》2016,30(4):778-796
Immoral actions, including physical/sexual (e.g., incest) and social (e.g., unfairness) taboos, are often described as disgusting. But what about immoral thoughts, more specifically, thoughts that violate religious beliefs? Do heretical thoughts taint the purity of mind? The present research examined heretical disgust using self-report measures and facial electromyography. Religious thought violations consistently elicited both self-reported disgust and anger. Feelings of disgust also predicted harsh moral judgement, independent of anger, and were mediated by feelings of “contamination”. However, religious thought violations were not associated with a disgust facial expression (i.e., levator labii muscle activity) that was elicited by physically disgusting stimuli. We conclude that people (especially more religious people) do feel disgust in response to heretical thoughts that is meaningfully distinct from anger as a moral emotion. However, heretical disgust is not embodied in a physical disgust response. Rather, disgust has a symbolic moral value that marks heretical thoughts as harmful and aversive. 相似文献
242.
社会排斥的现象在当今社会日益凸显,已成为世界各国探究社会政策和不平等问题的一个重要方向。然而却鲜少有研究从心理机制的角度探讨社会排斥对人们的产品偏好的影响。本文通过1个预实验和4个主实验,系统研究了社会排斥如何影响个体对不同触感产品的偏好,并探讨了其内在影响机制。实验结果发现在经历社会排斥(相较于社会接纳)之后,个体更偏好触感柔软的产品,消极心理体验是其内在驱动机制,并且该作用机制被归属感的重要性所调节。当归属感被认为很重要时,个体在经历社会排斥后对柔软触感产品的偏好以及消极心理体验的中介作用会被强化,而当归属感被认为不重要时,以上效应会被削弱。本文还对研究结论的理论贡献和实践应用进行了深入讨论。 相似文献
243.
Anja Berninger 《Philosophical Psychology》2016,29(6):799-812
Introspective as well as empirical evidence indicates that emotions shape our thinking in numerous ways. Yet, this modificatory aspect of emotions has received relatively little interest in the philosophy of emotion. I give a detailed account of this aspect. Drawing both on the work of William James and adverbialist conceptions of perception, I sketch a theory of emotions that takes these aspects into consideration and suggest that we should understand emotions as manners of thinking. 相似文献
244.
Filipe Lazzeri 《Philosophical Psychology》2016,29(3):405-418
This paper addresses several objections that have been leveled against a behavioral approach to psychological categories. It reconstructs and critically assesses (a) the so-called causal objection; (b) alleged counterexamples whereby one can exhibit the typical behaviors associated with a psychological phenomenon without exhibiting the latter, including Lewis’ “perfect actor” case and Kirk’s “zombie”; (c) alleged counterexamples whereby organisms can exemplify psychological phenomena without exhibiting any behavior associated with them, including Armstrong’s imagined brain in a vat, Putnam’s “super-super-spartans” scenario, and related cases; and (d) the holistic objection. Mistaken assumptions in each of these objections are pinpointed. The paper starts with a brief characterization of behaviorism about psychological categories and a summary of the particular version thereof supported here, which draws upon Ryle and Skinner, among others. 相似文献
245.
Examining the indirect effects of religious orientations on well‐being through personal locus of control
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Danny Osborne Petar Milojev Chris G. Sibley 《European journal of social psychology》2016,46(4):492-505
Religiosity often positively correlates with well‐being. Some orientations towards religion may, however, adversely affect well‐being by decreasing perceptions of personal locus of control—a critical antecedent of mental health. We examined this possibility in a New Zealand‐based national sample of religiously identified adults (N = 1486). As predicted, fundamentalism had a negative indirect effect on life satisfaction, but a positive indirect effect on psychological distress. Conversely, people's intrinsic religious orientation had a positive indirect effect on life satisfaction, but a negative indirect effect on psychological distress. Notably, all four indirect effects were transmitted through personal, but not God, locus of control. These results highlight the diversity of religious orientations and show that religious orientations that deemphasize people's personal locus of control have negative consequences for well‐being. 相似文献
246.
Dotan R. Castro Avraham N. Kluger Guy Itzchakov 《European journal of social psychology》2016,46(6):762-775
We tested both Rogers's hypothesis that listening enables speakers to experience psychological safety and our hypothesis that the benefit of listening for psychological safety is attenuated by avoidance‐attachment style. We tested these hypotheses in six laboratory experiments, a field correlational study, and a scenario experiment. We meta‐analyzed the results of the laboratory experiments and found that listening increased psychological safety on average but that the variance between the experiments was also significant. The between experiment variance in the effect of listening manipulation on psychological safety exposes a methodological challenge in choosing a research paradigm of good‐versus‐normal listening, as opposed to normal‐versus‐poor listening. More importantly, we found, as expected and across all designs, that the higher the avoidance‐attachment style was, the lower the effect of listening on psychological safety. This finding has implications both for practice and for placing a theoretical boundary on Rogers's theory. 相似文献
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基于特质激发理论探讨管理者人格特质和心理契约违背对实施辱虐管理的影响,并进一步分析了管理者人格特质与心理契约违背之间的交互作用对辱虐管理的影响。以213份两轮时点的配对问卷为样本,通过多元线性回归方法进行实证检验,结果表明:(1)管理者的亲和力对辱虐管理有显著的负向作用,而神经质则对辱虐管理有显著的正向作用;(2)管理者心理契约违背对辱虐管理有显著的正向影响;(3)心理契约违背不但调节了管理者亲和力与辱虐管理之间的负向联系,还调节了神经质与辱虐管理之间的正向联系。 相似文献
250.
Kathleen B. McDermott Cynthia L. Wooldridge Heather J. Rice Jeffrey J. Berg Karl K. Szpunar 《Quarterly journal of experimental psychology (2006)》2016,69(2):243-253
According to the constructive episodic simulation hypothesis, remembering and episodic future thinking are supported by a common set of constructive processes. In the present study, we directly addressed this assertion in the context of third-person perspectives that arise during remembering and episodic future thought. Specifically, we examined the frequency with which participants remembered past events or imagined future events from third-person perspectives. We also examined the different viewpoints from which third-person perspective events were remembered or imagined. Although future events were somewhat more likely to be imagined from a third-person perspective, the spatial viewpoint distributions of third-person perspectives characterizing remembered and imagined events were highly similar. These results suggest that a similar constructive mechanism may be at work when people remember events from a perspective that could not have been experienced in the past and when they imagine events from a perspective that could not be experienced in the future. The findings are discussed in terms of their consistency with—and as extensions of—the constructive episodic simulation hypothesis. 相似文献