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111.
People often use indirect speech, for example, when trying to bribe a police officer by asking whether there might be “a way to take care of things without all the paperwork.” Recent game theoretic accounts suggest that a speaker uses indirect speech to reduce public accountability for socially risky behaviors. The present studies examine a secondary function of indirect speech use: increasing the perceived moral permissibility of an action. Participants report that indirect speech is associated with reduced accountability for unethical behavior, as well as increased moral permissibility and increased likelihood of unethical behavior. Importantly, moral permissibility was a stronger mediator of the effect of indirect speech on likelihood of action, for judgments of one's own versus others' unethical action. In sum, the motorist who bribes the police officer with winks and nudges may not only avoid public punishment but also maintain the sense that his actions are morally permissible. 相似文献
112.
Past research has identified a number of asymmetries based on moral judgments. Beliefs about (a) what a person values, (b) whether a person is happy, (c) whether a person has shown weakness of will, and (d) whether a person deserves praise or blame seem to depend critically on whether participants themselves find the agent's behavior to be morally good or bad. To date, however, the origins of these asymmetries remain unknown. The present studies examine whether beliefs about an agent's “true self” explain these observed asymmetries based on moral judgment. Using the identical materials from previous studies in this area, a series of five experiments indicate that people show a general tendency to conclude that deep inside every individual there is a “true self” calling him or her to behave in ways that are morally virtuous. In turn, this belief causes people to hold different intuitions about what the agent values, whether the agent is happy, whether he or she has shown weakness of will, and whether he or she deserves praise or blame. These results not only help to answer important questions about how people attribute various mental states to others; they also contribute to important theoretical debates regarding how moral values may shape our beliefs about phenomena that, on the surface, appear to be decidedly non‐moral in nature. 相似文献
113.
What kind of evidence will lead people to revise their moral beliefs? Moral beliefs are often strongly held convictions, and existing research has shown that morality is rooted in emotion and socialization rather than deliberative reasoning. In addition, more general issues—such as confirmation bias—further impede coherent belief revision. Here, we explored a unique means for inducing belief revision. In two experiments, participants considered a moral dilemma in which an overwhelming majority of people judged that it was inappropriate to take action to maximize utility. Their judgments contradicted a utilitarian principle they otherwise strongly endorsed. Exposure to this scenario led participants to revise their belief in the utilitarian principle, and this revision persisted over several hours. This method provides a new avenue for inducing belief revision. 相似文献
114.
Marshall Schminke Maureen L. Ambrose Donald O. Neubaum 《Organizational behavior and human decision processes》2005,97(2):135-151
This study examines the effect of leader moral development on the organization’s ethical climate and employee attitudes. Results indicate that the relationship between leader moral development and ethical climate is moderated by two factors: the extent to which the leader utilizes his or her cognitive moral development (i.e., capacity for ethical reasoning), and the age of the organization. Specifically, the influence of the leader’s moral development was stronger for high utilizing leaders, those whose moral actions were consistent with their moral reasoning. Additionally, the influence of the leader’s moral development was stronger in younger organizations. Finally, as predicted, congruence between the leader’s moral development and the employee’s moral development was positively associated with job satisfaction and organizational commitment and negatively associated with turnover intentions. 相似文献
115.
Leaf Van Boven George Loewenstein David Dunning 《Organizational behavior and human decision processes》2005,96(2):676-141
The results of two experiments support the thesis that emotional perspective taking entails two judgments: a prediction of one’s own preferences and decisions in a different emotional situation, and an adjustment of this prediction to accommodate perceived differences between self and others. Participants overestimated others’ willingness to engage in embarrassing public performances—miming (Experiment 1) and dancing (Experiment 2)—in exchange for money. Consistent with a dual judgment model, this overestimation was greater among participants facing a hypothetical rather than a real decision to perform. Further, participants’ predictions of others’ willingness to perform were more closely correlated with self-predictions than with participants’ estimates of others’ thoughts about the costs and benefits of performing. 相似文献
116.
117.
William E. Mansbach Elizabeth E. MacDougall Kristen M. Clark Ryan A. Mace 《Neuropsychology, development, and cognition. Section B, Aging, neuropsychology and cognition》2014,21(6):674-692
Judgment is widely recognized as an important executive function, and deficits in judgment can lead to health risks, safety concerns, and hospitalizations. Surprisingly, relatively few tests of judgment have been developed specifically for older adults—a population particularly vulnerable to executive and functional declines. The Kitchen Picture Test (KPT) is a new screening measure of practical judgment. In two independent studies (Study 1, N = 99 nursing home patients; Study 2, N = 163 nursing home and assisted living patients), psychometric analyses confirmed strong evidence for reliability, construct validity, and predictive validity. A receiver operating characteristic (ROC) curve was calculated from sensitivity and 1-specificity values for diagnoses of dementia versus no dementia. A KPT cut score can be used for identifying persons to be referred to appropriate health-care professionals who have specific expertise in the evaluation and treatment of cognitive impairment. 相似文献
118.
David Kirkby 《Philosophical Psychology》2014,27(4):475-482
Is there a cognitive faculty dedicated to the moral domain? Mark Johnson has developed a number of arguments against the existence of such a faculty. I claim that these arguments are not persuasive and that there may be a moral faculty. 相似文献
119.
Do philosophy professors specializing in ethics behave, on average, any morally better than do other professors? If not, do they at least behave more consistently with their expressed values? These questions have never been systematically studied. We examine the self-reported moral attitudes and moral behavior of 198 ethics professors, 208 non-ethicist philosophers, and 167 professors in departments other than philosophy on eight moral issues: academic society membership, voting, staying in touch with one's mother, vegetarianism, organ and blood donation, responsiveness to student emails, charitable giving, and honesty in responding to survey questionnaires. On some issues, we also had direct behavioral measures that we could compare with the self-reports. Ethicists expressed somewhat more stringent normative attitudes on some issues, such as vegetarianism and charitable donation. However, on no issue did ethicists show unequivocally better behavior than the two comparison groups. Our findings on attitude-behavior consistency were mixed: ethicists showed the strongest relationship between behavior and expressed moral attitude regarding voting but the weakest regarding charitable donation. We discuss implications for several models of the relationship between philosophical reflection and real-world moral behavior. 相似文献
120.
Neil Levy 《Philosophical Psychology》2014,27(3):351-367
The recent debate over the moral responsibility of psychopaths has centered on whether, or in what sense, they understand moral requirements. In this paper, I argue that even if they do understand what morality requires, the content of their actions is not of the right kind to justify full-blown blame. I advance two independent justifications of this claim. First, I argue that if the psychopath comes to know what morality requires via a route that does not involve a proper appreciation of what it means to cause another harm or distress, the content of violations of rules against harm will be of a lower grade than the content of similar actions by normal individuals. Second, I argue that in order to intend a harm to a person—that is, to intend the distinctive kind of harm that can only befall a person—it is necessary to understand what personhood is and what makes it valuable. The psychopath's deficits with regard to mental time travel ensure that s/he cannot intend this kind of harm. 相似文献