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981.
The relationship between information processing and speech lateralization was investigated in learning-disabled children. The Kaufman Assessment Battery for Children (K-ABC) assessed simultaneous and successive processing while a dichotic listening paradigm with free recall and directed attention conditions assessed speech lateralization. A three-factor ANOVA design conducted on the dichotic data revealed that normal children demonstrated stronger right ear advantage (REA); whereas learning-disabled showed weaker right ear advantage. Further, lambda analyses conducted on individual subjects revealed that the learning-disabled did not demonstrate the REA, were not biased attenders, and did not get more right ear than left ear items when attention was directed to one ear. Multiple-regression analysis was used to predict sequential processing from the dichotic data for both groups. Learning-disabled children demonstrated a substantial deficit in sequential processing as compared to normal children. These results indicate that learning-disabled children may not have adequate cerebral lateralization of receptive speech processes, shift their attention more readily, and are more inadequate in sequential processing that presumably subserves language functioning. Perhaps learning-disabled children have deficiencies of processor capacity of salient areas of the left (language) hemisphere. 相似文献
982.
983.
Curtis W. Hart 《Journal of religion and health》2006,45(2):196-207
This paper addresses the integration of the philosophical school of American Pragmatism, as articulated by John Dewey and others, with the disciplines of bioethics and pastoral care. It suggests new avenues for theological reflection in the bioethical enterprise. It was first presented as the inaugural Anton. T. Boisen Lecture in Pastoral Care and Education in 2004 under the auspices of Continuum Hospice Care, New York.Curtis W. Hart, M.Div., is Director of Pastoral Care and Education, NewYork-Presbyterian Hospital, Weill Cornell Medical Center and Lecturer in Public Health, Medicine and Psychiatry, Division of Medical Ethics at Weill Medical College, Cornell University. Correspondence to Curtis W. Hart, Cuh9001@nyp.org. 相似文献
984.
985.
986.
Hayne W. Reese 《The Behavior analyst / MABA》2015,38(1):109-114
Malone (The Behavior Analyst, 37, 1–12 2014) argued that the emergence of behaviorism was inevitable with or without Watson’s participation, mainly because protobehavioral ideas and dissatisfaction with classical structuralism were already widespread. However, the first premise is questionable because many of the ideas Malone cited were consistent with structuralism rather than behaviorism, and even if both premises were true they would not make the emergence of behaviorism—or anything else—inevitable. Historical evidence for inevitability is always retrospective and therefore always allows the logical fallacy of “after this, therefore because of this.” In the relevant real world Watson existed, he was a psychologist, he was the first to publish an article that described a “behaviorism,” and he promoted his behaviorism in later works. Stories about what would have happened without Watson’s participation are therefore counterfactual and this lack of historicity makes the stories fictional rather than scientific. In the real world, Watson founded behaviorism. 相似文献
987.
基于资源保存理论,采用日记研究法探讨了加班对工作恢复的影响以及闲暇时间控制和掌握体验在其中的作用。结果表明:(1)加班时长显著负向影响工作恢复水平;(2)加班时长通过闲暇时间控制影响工作恢复水平;(3)掌握体验不仅调节了加班时长和闲暇时间控制之间的关系,还进一步调节了加班时长通过闲暇时间控制影响工作恢复水平的间接关系,在高水平的掌握体验下,加班时长通过闲暇时间控制影响工作恢复水平的间接效应不再显著。这意味着加班未必一定抑制工作恢复,获得积极体验从而促进资源的生成可能才是恢复的关键,这为企业和个人提供了有效进行工作恢复的指导。 相似文献
988.
《Philosophical Psychology》2012,25(6):671-698
This analysis explores theories of recollective memories and their shortcomings to show how certain recollective memories are to some extent the initial experiencing of past conscious mental states. While dedicated memory theorists over the past century show remembering to be an active and subjective process, they usually make simplistic assumptions regarding the experience that is remembered. Their treatment of experience leaves unexplored the notion that the truth of memory is a dynamic interaction between experience and recollection. The argument's seven sections examine how experience, consciousness, and the self produce memories in odd but actual situations. Examples are presented that are either actual or technologically possible, and they pose a challenge for some theories of memory. Showing that an experience and a memory must be bound by psychological continuity, the sections build upon each other to challenge aprioristic beliefs about the self and consciousness. The later sections examine the lack of available accounts of memory that acknowledge consciousness, dissociation, and “selfhood” to be matters of degree, thus rendering memory theories next to useless when trying to effectively incorporate the notions of experience and reality. 相似文献
989.
Imposing pure risks—risks that do not materialise into harm—is sometimes wrong. The Harm Account explains this wrongness by claiming that pure risks are harms. By contrast, The Autonomy Account claims that pure risks impede autonomy. We develop two objections to these influential accounts. The Separation Objection proceeds from the observation that, if it is wrong to v then it is sometimes wrong to risk v‐ing. The intuitive plausibility of this claim does not depend on any account of the facts that ground moral wrongness. This suggests a close relationship between the factors that make an act wrong and the factors that make risking that act wrong, which both accounts fail to recognise. The Determinism Objection holds that both accounts fail to explain the wrongness of pure risks in a deterministic world. We then develop an alternative—The Buck‐Passing Account—that withstands both objections. 相似文献
990.
Daniel del Nido 《The Journal of religious ethics》2018,46(1):7-36
This essay is a reappraisal of Pierre Hadot's concept of spiritual exercises in response to recent criticisms of his work. The author argues that contrary to the claims of his critics, Hadot articulates a compelling argument that spiritual exercises that employ imaginative, rhetorical, and cognitive techniques are both necessary for and successful at producing a subject in which reason is integrated into human character. Such exercises are critical for overcoming the effects of habit, as a result of which everyday conduct resists rational control, and Hadot provides a nuanced account of how particular practices affect different aspects of emotion, behavior, and thought. The concept of spiritual exercises remains a viable component of theoretical frameworks for the study of religious ethics, though the author concludes that Hadot's position on habit and its role in ethical practice requires further investigation. 相似文献