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91.
We theorize that political values express basic personal values in the domain of politics. We test a set of hypotheses that specify how the motivational structure of basic values constrains and gives coherence to core political values. We also test the hypothesis that core political values mediate relations of basic personal values to voting demonstrated in previous research. We measured the basic personal values, core political values, and vote of Italian adults both before (n = 1699) and after (n = 1030) the 2006 national election. Basic values explained substantial variance in each of eight political values (22% to 53%) and predicted voting significantly. Correlations and an MDS projection of relations among basic values and political values supported the hypothesized coherent structuring of core political values by basic values. Core political values fully mediated relations of basic values to voting, supporting a basic values—political values—voting causal hierarchy. 相似文献
92.
The present work investigated whether by the end of the first year, infants interpret actions performed by a mechanical device as goal-directed and why they would do so. Using a modified version of the Woodward (1998) habituation paradigm, 9- and 12-month-old infants were tested in a condition in which they saw a mechanical claw performing an action (Study 1). When infants viewed the claw grasping and transporting objects to the back of a stage, 12-month-old but not 9-month-old infants interpreted the action as goal-directed. In Study 2, 9-month-olds received prior to habituation an information phase showing infants how a human held and operated the claw. This enrichment of infants’ knowledge enabled 9-month-old infants to interpret the action display as goal-directed. The role of the developing means-end understanding and tool-use for infants’ interpretation of actions performed by a mechanical device is discussed. 相似文献
93.
94.
Sjoerd L. Bonting 《Zygon》2006,41(3):713-726
Abstract. The theology of the Third Person of the Trinity, the Holy Spirit, is not only a rather neglected but also a very diffuse subject. The neglect stems from the priority that was given in the early centuries to Christology. The diffuseness of pneumatology may well be a result of the bewildering variety of ways in which “spirit” or “Spirit” (Hebrew ruach, Greek pneuma) appears in the Bible. I attempt to bring the various activities ascribed to the Spirit under one heading, transmission of information, and then to see what can be learned from modern science about the role of the Spirit in creation. I suggest a distinct role of the Spirit in creation, jointly with but different from that of the Logos. Other occasions of a concerted action of Spirit and Logos are seen in the birth of Christ and the eschatological event. All of this leads to a trinitarian definition of creation. 相似文献
95.
Lesley Spencer 《Counselling and Psychotherapy Research》2006,6(2):108-114
This paper uses a narrative approach to examine some of the dilemmas that counselling trainers face when designing and running personal development activities as part of a Diploma in Counselling training programme. The research emerges from a focus group discussion by the tutors involved in piloting and evaluating an experimental personal development training programme. The themes examined include: the strengths and weaknesses of unstructured group work; whether structured activities helped quieter members to participate and learn more; how trainers can evaluate and assess students learning in relation to personal development in order to maximize student learning potential. The aim is to invite debate and further re‐tellings from other counselling trainers and practitioners in the field. 相似文献
96.
Yusuke Moriguchi Hideyuki Takahashi Tomoko Nakamata Naoya Todo 《International journal of psychology》2019,54(4):557-562
There is a theoretical debate regarding whether children represent God with reference to a human. Most previous studies have assessed this issue focusing on knowledge/omniscience in western children. This study used a theoretical framework characterising mental capacities in terms of motivational/emotional (experience) and cognitive (agency) mental capacities and tested whether Japanese children discriminated between God, a human, a baby and an invisible agent according to these capacities. Three‐ to 6‐year‐old children were asked about the experience and agency of the agents. The results revealed that children discriminated God from a human in terms of mental capacities including experience and agency in 3‐year‐old children. On the other hand, 4‐ to 6‐year‐old children, but not 3‐year‐old children, discriminated a human from a baby and an invisible person. The results suggest that the Japanese children's representations of God differed from their representation of a human during preschool years. 相似文献
97.
We studied 2 groups of workers from Oaxaca (Mexico) with different levels of income and education to investigate the role that the affective‐based psychological mechanism of personal trust, as evolutionarily acquired, plays on group cooperation. We measured trust levels through some questionnaires and cooperative behaviour through an iterated prisoner's dilemma under different conditions and analysed trust networks of group members. While these groups did not differ in trust levels or cooperation among trustees, they did differ in terms of cooperation with other group members. Such differences are related to dissimilarities in the trust network topology—as a measure of group cohesion. These results suggest that some personal trust networks extend cooperation within a group beyond trustees in a way that complements the role of the reputation for indirect reciprocity. 相似文献
98.
Lilian Doeven-Eggens Filip De Fruyt A.A. Jolijn Hendriks Roel J. Bosker Margaretha P.C. Van der Werf 《Personality and individual differences》2008,45(7):689-693
The association between personality and personal relationships is mostly studied within dyadic relationships. We examined these variables within the context of personal network types. We used Latent Class Analysis to identify groups of students with similar role relationships with three focal figures. We performed Latent Class Logistic Regression to explore the relationships of the latent classes with the Big Five personality factors. Personality was assessed with the Five Factor Personality Inventory. We found three personal network types: a primarily family oriented network, a primarily peer oriented network, and a mixed family/peer oriented network. We found significant associations between personality and personal network type. Extraverted students were more likely to have a primarily peer oriented network relative to a primarily family oriented network. Autonomous students were more likely to have a primarily family oriented network relative to a primarily peer oriented network. Autonomous students were also more likely to have a mixed family/peer oriented network relative to a primarily peer oriented network. Conscientious students were more likely to have a primarily family oriented network relative to a mixed family/peer oriented network. 相似文献
99.
Daniel Kolak 《Synthese》2008,162(3):341-372
Sydney Shoemaker leads today’s “neo-Lockean” liberation of persons from the conservative animalist charge of “neo-Aristotelians”
such as Eric Olson, according to whom persons are biological entities and who challenge all neo-Lockean views on grounds that
abstracting from strictly physical, or bodily, criteria plays fast and loose with our identities. There is a fundamental mistake
on both sides: a false dichotomy between bodily continuity versus psychological continuity theories of personal identity.
Neo-Lockeans, like everyone else today who relies on Locke’s analysis of personal identity, including Derek Parfit, have either
completely distorted or not understood Locke’s actual view. Shoemaker’s defense, which uses a “package deal” definition that
relies on internal relations of synchronic and diachronic unity and employs the Ramsey–Lewis account to define personal identity,
leaves far less room for psychological continuity views than for my own view, which, independently of its radical implications,
is that (a) consciousness makes personal identity, and (b) in consciousness alone personal identity consists—which happens to be also Locke’s actual view. Moreover, the ubiquitous Fregean conception of borders and the so-called “ambiguity
of is” collapse in the light of what Hintikka has called the “Frege trichotomy.” The Ramsey–Lewis account, due to the problematic
way Shoemaker tries to bind the variables, makes it impossible for the neo-Lockean ala Shoemaker to fulfill the uniqueness
clause required by all such Lewis style definitions; such attempts avoid circularity only at the expense of mistaking isomorphism
with identity. Contrary to what virtually all philosophers writing on the topic assume, fission does not destroy personal
identity. A proper analysis of public versus perspectival identification, derived using actual case studies from neuropsychiatry,
provides the scientific, mathematical and logical frameworks for a new theory of self-reference, wherein “consciousness,”
“self-consciousness,” and the “I,” can be precisely defined in terms of the subject and the subject-in-itself. 相似文献
100.
Troy Catterson 《Synthese》2008,162(3):385-404
In this paper I shall attempt to argue for the simple view of personal identity. I shall first argue that we often do have
warrant for our beliefs that we exist as continuing subjects of experience, and that these beliefs are justified independently
of any reductionist analysis of what it means to be a person. This has two important implications that are relevant to the
ongoing debate concerning the number of persons that are in existence throughout any duration in time: (1) the lack of logically
or metaphysically necessary and sufficient conditions for distinguishing one person from another should imply neither that
there is only one person nor that personhood is not individuative; and (2) the lack of such universally applicable identity
criteria should not imply that the term ‘person’ is a folk term with no real application. In other words, lack of reductionist
analysis does not entail lack of existence. 相似文献