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11.
Evidence supports the role of coach doping confrontation efficacy (DCE; Sullivan et al., 2015) as a deterrent against athletes’ doping cognitions (Boardley et al., 2019; Sullivan & Razavi, 2017), but the role of the athlete has largely been ignored. Current anti-doping campaigns encourage athletes to report doping misconduct (i.e., whistleblowing), but some athletes would prefer to confront the athlete directly (Erickson et al., 2017). Thus, it is important to consider what may contribute to athletes’ likelihood to confront a doping teammate or opponent. The purpose of this study was to determine whether DCE could predict an athlete’s likelihood to confront a doping teammate or opponent. Additionally, doping moral disengagement (MD) was included as a possible moderator of this relationship. Surveys were completed by 155 college athletes (nmale = 145) to measure their perceived DCE, doping MD, likelihood to confront a teammate, and likelihood to confront an opponent. Separate linear regression analyses were run for the two targets of confrontation. In the teammate model, both DCE and doping MD were significant predictors of confrontation likelihood. DCE was the only significant predictor in the opponent model. Neither model presented with a significant interaction, suggesting no moderation effect. Results suggest perceived DCE is associated with a greater likelihood to confront a doping athlete, regardless of whether they are a teammate or opponent; however, moral disengagement plays a greater role if the athlete is a teammate. These findings imply that confrontation may be the first line of defense against doping before whistleblowing action is taken. Research should continue to explore antecedents and consequences of athlete doping confrontation, providing greater insight into the whistleblowing process. 相似文献
12.
Haruhiko Ogasawara 《Psychometrika》1996,61(1):73-92
As a multivariate model of the number of events, Rasch's multiplicative Poisson model is extended such that the parameters
for individuals in the prior gamma distribution have continuous covariates. The parameters for individuals are integrated
out and the hyperparameters in the prior distribution are estimated by a numerical method separately from difficulty parameters
that are treated as fixed parameters or random variables. In addition, a method is presented for estimating parameters in
Rasch's model with missing values.
The author is now affiliated with the Otara University of Commerce.
The author is grateful to Yoshio Takane, Haruo Yanai, Eiji Muraki, the editor and referees for their careful readings and
helpful suggestions on earlier versions of this paper. Part of this work was presented at the third European Congress of Psychology
at Tampere, Finland in 1993. 相似文献
13.
Lawrence R. Zeitlin 《International journal of stress management》1996,3(2):85-98
Culture shock is defined as the confusion and discomfort caused by the conflict in perceived motives and expected behaviors between the home culture and the foreign culture. Several quantitative and graphical methods employing techniques of cluster analysis and similarity mapping are offered for predicting the magnitude of culture shock between pairs of countries using data extracted from Hofstede's 1980–83 studies of national cultural values. Implications for business, politics, and personal stress management are discussed. 相似文献
14.
Christopher Steck S. J. 《The Journal of religious ethics》2011,39(2):365-390
During the summer of 2006, over four hundred Catholic ethicists from around the world gathered for four days in Padua, Italy. About sixty of the conference papers have become available in two edited collections, Catholic Theological Ethics in the World Church: The Plenary Papers from the First Cross‐cultural Conference on Catholic Theological Ethics, and Applied Ethics in a World Church: The Padua Conference. As the conference was marked by a distinctive and creative tension—between the diversity which characterized the nationalities and cultural identities of the participants, on the one hand, and the commonness of their religious heritage, on the other—these essays can tell us much about contemporary Catholic ethics in its response to global pluralism. The following develops four reflections. First, the conference papers pursue a style of scholarship that is at once critically creative and ecclesially rooted. Second, the conference raises new concerns about the importance that Christian formation must have in a pluralist world. Third, the participants affirm and defend the ultimate universality of moral goods while also arguing that these goods are expressed and embodied in unavoidably particular ways. Finally, the most important contribution that Catholic ethics can make to public conversations about issues of common concern is through its articulation and defense of key human values. 相似文献
15.
Ipsatization, or a correction of variables by their common component, is routinely applied to measures of basic values. Although ipsatization has been criticized, the consequences of non-ipsatization are rarely discussed. We show that the ipsatization of values is intertwined with their definition. A common factor involved in ipsatization was suggested to represent a nuisance variable, a response style, social desirability, or other constructs. A simulation study illustrated that within-individual centering revealed more accurate value scores when the common factor was in the data, with exception of the situation when values were consistently and positively correlated with each other. We conclude that in different conditions both applying and failing to apply ipsatization can cause bias. Therefore, no general advice in regard to ipsatization can be provided. 相似文献
16.
Matthew L. Stanley Roberto Cabeza Rachel Smallman Felipe De Brigard 《Cognitive Science》2021,45(6):e13007
In four studies, we investigated the role of remembering, reflecting on, and mutating personal past moral transgressions to learn from those moral mistakes and to form intentions for moral improvement. Participants reported having ruminated on their past wrongdoings, particularly their more severe transgressions, and they reported having frequently thought about morally better ways in which they could have acted instead (i.e., morally upward counterfactuals; Studies 1–3). The more that participants reported having mentally simulated morally better ways in which they could have acted, the stronger their intentions were to improve in the future (Studies 2 and 3). Implementing an experimental manipulation, we then found that making accessible a morally upward counterfactual after committing a moral transgression strengthened reported intentions for moral improvement—relative to resimulating the remembered event and considering morally worse ways in which they could have acted instead (Study 4). We discuss the implications of these results for competing theoretical views on the relationship between memory and morality and for functional theories of counterfactual thinking. 相似文献
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In this study, we focus on ethical education as a means to improve artificial companion’s conceptualization of moral decision-making process in human users. In particular, we focus on automatically determining whether changes in ethical education influenced core moral values in humans throughout the century. We analyze ethics as taught in Japan before WWII and today to verify how much the pre-WWII moral attitudes have in common with those of contemporary Japanese, to what degree what is taught as ethics in school overlaps with the general population’s understanding of ethics, as well as to verify whether a major reform of the guidelines for teaching the school subject of “ethics” at school after 1946 has changed the way common people approach core moral questions (such as those concerning the sacredness of human life). We selected textbooks used in teaching ethics at school from between 1935 and 1937, and those used in junior high schools today (2019) and analyzed what emotional and moral associations such contents generated. The analysis was performed with an automatic moral and emotional reasoning agent and based on the largest available text corpus in Japanese as well as on the resources of a Japanese digital library. As a result, we found out that, despite changes in stereotypical view on Japan’s moral sentiments, especially due to historical events, past and contemporary Japanese share a similar moral evaluation of certain basic moral concepts, although there is a large discrepancy between how they perceive some actions to be beneficial to the society as a whole while at the same time being inconclusive when it comes to assessing the same action’s outcome on the individual performing them and in terms of emotional consequences. Some ethical categories, assessed positively before the war, while being associated with a nationalistic trend in education have also disappeared from the scope of interest of post- war society. The findings of this study support suggestions proposed by others that the development of personal AI systems requires supplementation with moral reasoning. Moreover, the paper builds upon this idea and further suggests that AI systems need to be aware of ethics not as a constant, but as a function with a correction on historical and cultural changes in moral reasoning. 相似文献
20.
保护性价值观是一种拒绝与其他任何价值相互交易, 尤其拒绝与经济价值进行交易的观念。近些年来的认知神经科学研究证据表明, 人们之所以可以为了坚守保护性价值观, 表现出“舍生取义”的行为(如对抗利益诱惑甚至放弃生命), 一方面在于保护性价值观是以一种道义主义的绝对规则方式进行表征和建构的, 这使得人们较少进行利弊权衡; 另一方面, 由于保护性价值观与自我和道德认同过程紧密相关, 使得其被主观赋予了最高价值。未来研究中, 可以在借鉴保护性价值观的研究范式基础上, 开展对中国人核心价值观的实证研究探讨, 关注其文化差异问题, 并进行正确价值观的干预和正确引导的应用实践研究。 相似文献