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201.
Hein F. M. Lodewijkx Gaby L. E. Kersten Martijn van Zomeren 《Journal of community & applied social psychology》2008,18(3):153-167
A survey (N = 120) examined variables that contribute to the willingness of people to engage in silent marches against violence in the Netherlands. As argued in Sacred Value Protection Model (SVPM) of Tetlock, Kristel, Elson, Green, and Lerner ( 2000 ) and moral mandate theory of Skitka, Bauman, and Sargis ( 2005 ), moral threats that are triggered by violent incidents, may indeed drive people to protest against such incidents. Our findings indicated dual pathways to such protests, that are all associated with reactive, angry empathic concerns. These concerns involve people's outrageous, punitive reactions towards offenders on behalf of the victims. These concerns are directly or indirectly related to people's participation intentions. That is, they directly influence the participation intention variable, or indirectly, through (re‐)establishing the belief in a just‐world, or through more fearful, self‐directed moral cleansing reactions. These latter reactions aim at reinforcing community‐shared moral standards. Copyright © 2007 John Wiley & Sons, Ltd. 相似文献
202.
203.
Elliott Jaques Kathryn Cason 《International Journal of Applied Psychoanalytic Studies》2006,3(4):299-307
Global terrorism can harm anyone anywhere. It is imperative that we shift to a commonly shared system of powerful primary values which will determine basic behavior so as to enable us to live together in mutual trust. The untestable belief systems that have created terrorism and other divisive wars must be replaced by a testable science‐based, trust‐inducing system of values. Copyright © 2006 John Wiley & Sons, Ltd. 相似文献
204.
The study aimed to examine the impact of team resources – learning values and team leader optimism – as moderating variables affecting the relationship between team psychological capital (PsyCap) and organizational citizenship behavior (OCB), measured as a team outcome. Eighty-two management teams involving 395 participants from educational organizations responded to a quantitative questionnaire. Hierarchical regression analyses confirmed interactive effects of both moderating variables, which serve as positive resources for the team by enhancing the impact of team PsyCap on the willingness of the team to engage in OCB. Team PsyCap functioned as a positive team resource that brings about an environment that induces exhibition of high levels of OCB. This relationship is strengthened when both team learning and team leader’s optimism are high. The findings provide support for the relevance of contingency theories by emphasizing the necessity of certain situational features existing in order to have an impact on organization outcomes. Theoretical and practical implications of the findings are discussed. 相似文献
205.
Luis Cantarero Elena Espeitx Marta Gil Lacruz Pilar Martín 《International journal of psychology》2013,48(5):881-890
This research aims to analyze the relationship between sociocultural values and human food preferences. The latter, as shown in this paper, are greatly influenced by cultural identity. This work stems from a theoretical context that originated in Europe and the United States towards the mid‐twentieth century, within the field of the anthropology of food. A qualitative and quantitative analysis has been performed in the Comunidad Autónoma de Aragón (Spain). Research methods include focus groups, in‐depth interviews, participant observation, and a questionnaire that was handed out to a representative sample of the Aragonese population (816 people over 21 years of age; confidence level of 95.5% and error margin of ±3.5). Regarding the research outcome, a highly significant qualitative and quantitative connection has been found between food selection and cultural identity. In other words, people prefer to consume foods that are symbolically associated with their own culture, in order to reinforce their sense of belonging. Although this study has been carried out in Aragón, it is our belief that the results can be generalized to other areas. The originality and interest of our findings are notable considering that, to date, few works have analyzed the sociocultural factors motivating food behavior. Moreover, these results could be used by public and private organizations to meet objectives such as health promotion and product marketing. 相似文献
206.
Addressing spirituality with clients from diverse spiritual backgrounds is a facet of culturally competent and ethical practice, yet various obstacles contribute to spirituality being overlooked. This article features a counseling technique used with clients who are experiencing difficulty with issues of a spiritual nature. Based on constructivist principles, the tree ring technique provides a context and process for examining clients’ spiritual conflicts, whereby the client is the expert and the counselor adopts a not‐knowing stance. 相似文献
207.
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
208.
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
209.
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
210.
Michelle Maiese 《Philosophical Psychology》2014,27(6):807-828
Few theorists would challenge the idea that affect and emotion directly influence decision-making and moral judgment. There is good reason to think that they also significantly assist in decision-making and judgment, and in fact are necessary for fully effective moral cognition. However, they are not sufficient. Deliberation and more reflective thought processes likewise play a crucial role, and in fact are inseparable from affective processes. I will argue that while the dual-process account of moral judgment set forth by Craigie (2011) has great merit, it fails to appreciate fully the extent to which affective and reflective processes are not only integrated, but also mutually interdependent. Evidence from psychopathy indicates that when reflective processes are not assisted adequately by what I will call ‘affective framing’, and moral cognition is of the “cooler,” less emotionally-informed variety, what results is not effective cognitive functioning, but rather psychopathology. My proposed account of affective framing aims to make sense of the way in which affect plays a strictly necessary and integral role not just in intuitive moral responses, but also in reflective moral judgments, so that moral cognition is accomplished by the joint operation of affective processes and reflective reasoning processes. 相似文献