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961.
962.
People often believe that significant life events happen for a reason. In three studies, we examined evidence for the view that teleological beliefs reflect a general cognitive bias to view the world in terms of agency, purpose, and design. Consistent with this hypothesis, we found that individual differences in mentalizing ability predicted both the tendency to believe in fate (Study 1) and to infer purposeful causes of one’s own life events (Study 2). In addition, people’s perception of purpose in life events was correlated with their teleological beliefs about nature, but this relationship was driven primarily by individuals’ explicit religious and paranormal beliefs (Study 3). Across all three studies, we found that while people who believe in God hold stronger teleological beliefs than those who do not, there is nonetheless evidence of teleological beliefs among non-believers, confirming that the perception of purpose in life events does not rely on theistic belief. These findings suggest that the tendency to perceive design and purpose in life events—while moderated by theistic belief—is not solely a consequence of culturally transmitted religious ideas. Rather, this teleological bias has its roots in certain more general social propensities. 相似文献
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Leonard Hummel 《Zygon》2014,49(3):685-695
A new era has emerged in research on entheogens largely due to clinical trials conducted at Johns Hopkins University and similar studies sponsored by the Council for Spiritual Practices. In these notes and queries, I reflect on implications of these developments for psychological studies of religion and on what this research may mean for Christian churches in the United States. I conclude that the aims and methods of this research fit well within Jamesian efforts of contemporary psychology of religion to assess religious practices by their fruits for life. Furthermore, some communitarian religious concerns that religious experiences occasioned by entheogens pose risks to the integrity of religious community are shown to be largely unfounded. However, it is suggested that certain risks for religious life posed by all investigations/interventions by knowledge experts—in particular, the colonization of the religious life world and the commodification of its practices—also attend these developments for Christian churches. Additionally, risks of individual harm in the use of entheogens appear to be significant and, therefore, warrant earnest ethical study. 相似文献
966.
The focus of this article is on the impact of early life stress on the neurodevelopment of the stress response mechanisms of the brain. The functioning of the stress response system and mechanisms of neurodevelopmental change are described. The theoretical and clinical implications of the reviewed literature are discussed. 相似文献
967.
A growing body of evidence shows that materialistic values are linked to lower well‐being. Self‐determination theory offers an explanation through the low fulfilment of the basic psychological needs for autonomy, competence, and relatedness. However, recent research suggests that frustration of these psychological needs may also play an additional role. Using structural equation modelling in adult samples from an established mass‐consumer society (UK: N = 958) and a fast‐developing new economy (Chile: N = 257) and employing more comprehensive measures to tap into a materialistic orientation than used in previous studies, we found that a materialistic value orientation related negatively to well‐being and positively to ill‐being and that both psychological need satisfaction and psychological need frustration played an explanatory role herein. The model was found to be highly equivalent across both samples, supporting the cross‐cultural generality of the mechanisms involved. Copyright © 2014 European Association of Personality Psychology 相似文献
968.
Drawing on temporal and social comparison perspectives, we examined sources of the widespread belief that life gets better and better over time by determining how young adults evaluate their past, present and anticipated future life satisfaction (LS) relative to beliefs about normative others. We assessed whether patterns of subjective LS trajectories based on self‐versus‐normative other discrepancies varied as a function of self‐esteem and whether such patterns were accounted for by hope, encompassing goal‐related cognitions and motivations. University participants (n = 394) completed measures of their own and normative others' past, present and anticipated future LS, as well as self‐esteem and hope scales. Results from latent growth curve analyses demonstrated that high‐self‐esteem and low‐self‐esteem individuals perceived normative others' LS as progressing on a similar upward subjective temporal trajectory; however, high‐self‐esteem individuals perceived self‐improvement from past to present LS and self‐consistency from present to future LS relative to others. Low‐self‐esteem individuals perceived self‐consistency from past to present LS and self‐improvement from present to future LS relative to others. These associations were accounted for by hope. This research highlights the utility of combining temporal and social comparison perspectives for understanding how people envision their LS unfolding over time. Copyright © 2012 John Wiley & Sons, Ltd. 相似文献
969.
Timur Dadabaev 《宗教、国家与社会》2014,42(4):328-353
The main argument of this article is that religious policies implemented during the Soviet era and adaptations of the public to them produced a new understanding of religiosity and religious life among the population in Uzbekistan. The Soviet administration promoted the rejection of religion as an official policy and utilised a vast range of opportunities to criticise religion and promote secular education. However, there were other policies the public remembers as initially shocking to indigenous society but eventually accepted as positive because they assisted in the process of modernisation. These policies are exemplified by the hujum (unveiling) campaign to institutionalise safeguards against under-age and forced marriage, introduce conventional education and promote the wider integration of non-religious Soviet men and women into public life. An analysis of the manner in which people have come to terms with their past and their recollections of antireligious campaigns helps us understand how life under the Soviet government not only resulted in changes in lifestyles but also redrew the ‘boundaries’ of ‘proper’/‘modernised’ religious life and of what are now considered to be the religious remnants of the past. 相似文献
970.
皮肤恶性黑色素瘤是一种高度恶性的皮肤肿瘤,且转移早、易复发、治疗效果不理想,如何提高患者的生存质量成为医学领域一个重要的课题。本文用EORTCQLQ-C30V3.0中文版量表对40例皮肤恶性黑色素瘤患者的生命质量进行临床分期测评,采用t检验与因子分析法进行比较分析,结果发现I期、Ⅱ期患者积分公因子在疲乏、情绪低落、食欲... 相似文献