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841.
    
Outside Western, predominantly secular‐liberal environments, norms restricting bodily and sexual conduct are widespread. Moralization in the so‐called purity domain has been treated as evidence that some putative violations are victimless. However, respondents themselves disagree: They often report that private yet indecent acts incur self‐harm, or harm to one's family and the wider community—a result which we replicate in Study 1. We then distinguish two cognitive processes that could generate a link between harmfulness and immorality, and recreate them in Studies 2 and 3: Colombian and British participants were randomly assigned to either reflect (decide whether acts are harmful and reconsider their initial moral judgments) or rationalize (decide whether acts are immoral and reconsider their initial harmfulness beliefs). In both countries, reflection promoted opposition to unjust, but not impure, behavior. Additionally, in both countries, ruminating on the moral status of impure acts elevated beliefs in the acts' harmfulness. We conclude by suggesting that rationalization aggravates, while reflection mitigates, intergroup disagreement regarding putative violations of purity and decency.  相似文献   
842.
    
This research examined differences in interviewers’ ability to identify effective interview questions and to accurately rate interviewees’ responses. Given the theoretical association between these interview activities and the construct of social intelligence (SI), a performance‐based measure of SI was developed utilizing situational judgment test methodology. The initial step was to examine evidence of the psychometric properties and construct validity of the new SI measure. The SI measure, a test of general mental ability (GMA), and a personality inventory were then used to examine aspects of rater performance. Participants chose a set of interview questions and viewed interviewee responses during a videotaped interview. Results showed that people higher in SI and GMA chose interview questions judged by experts to be superior and were more accurate in rating interviewee responses. The SI measure explained variance beyond GMA and outperformed a trait‐based SI measure. Implications for the selection and training of interviewers are discussed.  相似文献   
843.
    
In the PTSD literature, moral injury represents dissonance between a person’s beliefs about how they and the world should function, and the trauma event(s) they experienced. Given the association of moral injury with the assumptive world, it is not surprising the concept is closely intertwined with spiritual concerns. This paper reports on a spiritually integrated group intervention designed to help veterans with PTSD in the process of moral and spiritual repair. Qualitative findings are shared from interviews conducted with 18 participants who completed the intervention. Themes are centred around participants’ overall response to their experience in the group; where they are at regarding feelings such as guilt, shame, anger, trust, sense of betrayal, and desire for forgiveness; changes in religious/spiritual beliefs and practices and the experience of moral injury; and if they now find meaning in the trauma. The findings support the need for additional treatment options that address the moral and spiritual aspects of trauma.  相似文献   
844.
    
This essay argues that defences of strategic fouling in sport are enriched and supported by better recognizing the role of play in sport. A common characteristic of play is its disengagement from the everyday, in particular its moral disengagement. If sport in its best manifestations is a species of play, then we should expect to find some moral disengagement there. And indeed we do in a variety of ways. Strategic fouling affords a useful example to illustrate and support this claim and to examine the limits of that sort of disengagement. It is argued that while strategic fouling is morally problematic, it can be a sort of playful ‘competitive shenanigan’ that should be tolerated at times for the way it adds to the challenge and drama of sport. This allows us to better recognize the complexity and depth of sport and the way it reflects fundamental human values. Like everyday life, sport challenges us to weigh morality, perfection, and play against each other in ways that give each sphere of value its due and that contribute to rewarding and meaningful activities and lives.  相似文献   
845.
    
When making a moral judgment, people largely care about two factors: Who did it (causal responsibility), and did they intend to (intention)? Since Piaget's seminal studies, we have known that as children mature, they gradually place greater emphasis on intention, and less on mere bad outcomes, when making moral judgments. Today, we know that this developmental shift has several signature properties. Recently, it has been shown that when adults make moral judgments under cognitive load, they exhibit a pattern similar to young children; that is, their judgments become notably more outcome based. Here, we show that all of the same signature properties that accompany the outcome-to-intent shift in childhood characterize the “intent-to-outcome” shift obtained under cognitive load in adults. These findings hold important implications for current theories of moral judgment.  相似文献   
846.
    
Diego Lucci 《Zygon》2021,56(1):168-187
Locke's consciousness‐based theory of personal identity resulted not only from his agnosticism on substance, but also from his biblical theology. This theory was intended to complement and sustain Locke's moral and theological commitments to a system of otherworldly rewards and sanctions as revealed in Scripture. Moreover, he inferred mortalist ideas from the Bible, rejecting the resurrection of the same body and maintaining that the soul dies at physical death and will be resurrected by divine miracle. Accordingly, personal identity is neither in the soul, nor in the body, nor in a union of soul and body. To Locke, personal identity is in consciousness, which, extending “backwards to any past Action or Thought,” enables the self, both in this life and upon resurrection for the Last Judgment, to recognize that “it is the same self now it was then; and ‘tis by the same self with this present one that now reflects on it, that that Action was done” (Essay II.xxvii.9).  相似文献   
847.
    
It is often discussed that moral judgments are either consistent with the principle of utilitarianism or with the principle of deontology. Utilitarianism is a moral principle stating that the right act is the one that produces the best overall outcome. Deontology represents an ethical position indicating that the morality of an action depends on the intrinsic nature of the action regardless of the consequences. Criticism on the structure of moral dilemmas includes the problem that these dilemmas confound norms and consequences. Recently, a multinomial model (the CNI model) was developed to disentangle and measure sensitivity to consequences (C), sensitivity to moral norms (N), and general preference for inaction versus action (I), respectively. In Experiment 1, we examined the influence of time pressure on moral judgments using the CNI model. We found that time pressure influenced moral dilemma judgments by decreasing participants' sensitivity for consequences. There were no significant effects of time pressure on participants' sensitivity to norms and general preference for inaction. Furthermore, in Experiment 2, we examined the link of reaction times to moral judgments more closely by fitting a hierarchical Bayesian version of the CNI model. Longer reaction times lead to an increase in parameter N, and there was no influence of reaction times on parameter C or I.  相似文献   
848.
When studying the reception history of the Bible, should students be asked to suspend judgment on a particular interpretation for the sake of the pedagogical goals of the course? Or is their judgment essential to the process of learning and understanding? This essay explores the pedagogical puzzle of right interpretation and wrong interpretation through the context of my classroom, where neither the troubling events of a nation in turmoil nor our own social, religious, and cultural locations as readers could be bracketed from the learning environment, despite my best efforts. In particular, this essay integrates the approach outlined by Gary Weissman, who argues for an embrace of student misreading in his book The Writer in the Well. His suggestion that misreading and rewriting are fundamental to the process of understanding is provocative, and its application to biblical studies presents special challenges, but this paper argues for its relevance to the pedagogical puzzle at hand.  相似文献   
849.
    
The Moral Twin Earth challenge to ethical naturalism threatens to undermine an otherwise promising metaethical view by showing that typical, naturalist-friendly theories of reference determination predict diverging reference in Twin Earth scenarios, making it difficult to account for substantive moral disagreement. Several theorists have recently invoked David Lewis’s doctrine of reference magnetism as a solution, claiming that a highly elite moral property—a moral “joint in nature”—could secure shared reference between ourselves and our twins on Twin Earth, despite our diverging usages of moral terms. This paper argues that this move has significant methodological implications: namely, it entails that a certain sort of simplicity is truth-conducive. Consequently, when applied to moral theories, this gives certain views, specifically monist ones like utilitarianism and contractualism, an advantage over their more complicated rivals, forms of pluralism and particularism. Thus, ethical naturalists cannot invoke reference magnetism without a substantial impact on first-order theorizing.  相似文献   
850.
Risky and aggressive driving is an important cause of traffic casualties and as such a major health and cost problem to society. Given the consequences for others, risky and aggressive driving has a clear moral component. Surprisingly, however, there has been little research on the relation between morality and risky and aggressive driving behavior. In this study we aim at addressing this gap. First, we present a conceptual analysis of the relationship between moral values and aggressive driving behavior. For this purpose, we extend Schwartz’s integrated model of ethical decision making and apply it to the context of aggressive driving. This conceptual analysis shows that moral decision-making processes consist of several stages, like moral awareness, moral judgment and moral intent, each of which are influenced by individual and situational factors and all of which need to materialize before someone’s generally endorsed moral value affects concrete behavior. This suggests that the moral value-aggressive driving relationship is rather indeterminate. This conceptual picture is confirmed by our empirical investigation, which tests to what extent respondents’ moral values, measured through the Moral Foundation Questionnaire, are predictive of respondents’ aggressive driving behavior, as measured through an aggressive driving behavior scale. Our results show few and rather weak empirical relationships between moral values and committed aggressive driving behaviors, as was expected in light of our conceptual analysis. We derive several policy implications from these results.  相似文献   
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