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101.
抽象概念表征的具身认知观 总被引:1,自引:0,他引:1
抽象概念是否通过感知经验来表征以及如何被感知经验表征是具身认知面临的一大问题.在抽象概念表征是否具有感知经验基础的问题上,具身认知理论认为抽象概念通过情境模拟或隐喻与感知经验发生联系.在抽象概念如何与感知经验表征发生联系的问题上,概念模拟理论强调情景或运动模拟在抽象概念表征中的直接作用;概念隐喻理论则侧重具体经验或具体经验与抽象概念之间的共同结构关系在抽象概念表征中的间接作用.未来研究应改变概念表征的稳定的心理实体观,从语言和抽象表征的关系、正常儿童和特殊群体的抽象概念表征差异入手,整合不同的具身认知观点. 相似文献
102.
Dale Jacquette 《Metaphilosophy》2013,44(1-2):145-156
This essay considers arguments for and against syntactical constraints on the proper formalization of definitions, originally owing to Alfred Tarski. It discusses and refutes an application of the constraints generalized to include a prohibition against not only object‐place but also predicate‐place variables in higher‐order logic in a criticism of a recent effort to define the concept of heterologicality in a strengthened derivation of Grelling's paradox within type theory requirements. If the objections were correct, they would offer a more general moral for the proper formal definition of terms in philosophical logic. The criticism nevertheless seems mistaken both in the substance and specific application with respect to legitimate synctactical constraints on definitions of key concepts in the case of Grelling's paradox. As such, the critique provides no justification for overturning previous conclusions concerning the possibility of resurrecting a type‐observant version of Grelling's heterologicality paradox. 相似文献
103.
Henry Clarke 《Australasian journal of philosophy》2018,96(2):351-366
This paper proposes a novel conception of mental files, aimed at addressing Frege puzzles. Classical Frege puzzles involve ignorance and discovery of identity. These may be addressed by accounting for a more basic way for identity to figure in thought—the treatment of beliefs by the believer as being about the same thing. This manifests itself in rational inferences that presuppose the identity of what the beliefs are about. Mental files help to provide a functional characterization of a mind capable of this presupposition, but more must be said to show how it may be rational. I argue that this can be done by drawing out the way in which mental files interact with a thinker's motivational states and so come to have normative functional properties. I show how this theory works better than some other treatments of mental files. 相似文献
104.
We examined whether belief in conspiracy theories is predicted by an overactive tendency to perceive agency in the environment, and hypothesized that this association is especially robust among high-schizotypy individuals. Samples of undergraduates (n = 209) and conspiracist website visitors (n = 37) completed measures of conspiracy mentality, hyperactive agency detection, and schizotypy. Correlation analysis indicated significant positive relationships between all pairs of variables in both groups. Multiple regression analysis showed that schizotypy is incrementally predicted by conspiracy mentality and hyperactive agency detection, with chi-square analysis revealing a significant tendency for high-schizotypal individuals to score higher on both variables. Heightened uncertainty about causally ambiguous subjective experiences likely predisposes schizotypals to greater hyperactive agency detection, thereby increasing the probability of conspiracy thinking. Findings are linked to ideological and theoretical differences between secular and supernatural conspiracist beliefs, which are readily apparent in conspiracist literature and communities, and bring into question the homogeneity of the conspiracy mentality construct. 相似文献
105.
The Baltimore Mural Project (BMP) seeks to connect religious studies education to the growing literature on threshold concepts in order to address bottleneck areas in student learning. The project is designed for undergraduate service courses comprised of mostly non‐majors: for example, world religions. Students in these courses often struggle to understand and apply the discipline's unique approaches to the study of religion (i.e. its threshold concepts). Rather than merely memorize certain facts about a religious tradition's myths [or world forming stories], rituals [or embodied disclosures], materials, and so on... students are asked to apply threshold concepts related to religion, art, and the social good to the study of murals in Baltimore. Through a series of project elements (including: field work, photography, digital geomapping, and quantitative, qualitative, and archival research) the BMP helps students who struggle with threshold concepts in religious studies by creatively connecting the more conventional aspects of world religions courses to social justice issues related to mural art in Baltimore. By experientially helping students to make these connections, they are able to find creative routes through otherwise hindering barriers to their learning in religious studies. 相似文献
106.
Florette Cohen Daniel Sullivan Jeff Greenberg 《Journal of experimental social psychology》2011,47(1):88-102
Fantasies and dreams of flight are ubiquitous across cultures and throughout history and often linked to immortality. A perspective derived from terror management theory holds that flight fantasies are appealing because they suggest transcendence of the limitations of creatureliness and mortality. Five studies established the link between mortality concerns and flight fantasy. In Study 1, participants showed greater desire to fly after contemplating death compared to a control topic. In Study 2, participants showed greater desire to fly, but not to engage in other supernatural acts, after contemplating death compared to a control topic. In Studies 3 and 4, participants who engaged in flight fantasy did not subsequently demonstrate defensive reactions to a death reminder observed in nonflight conditions. Study 5 showed that flight fantasy, but not other pleasurable or empowering fantasies, decreased death thought accessibility after mortality salience, and this effect was uniquely mediated by a feeling of freedom from bodily limits. 相似文献
107.
Converging behavioral and neural evidence suggests that numerical representations are mentally organized in left-to-right orientation. Here we show that this format of spatial organization extends to emotional expression. In Experiment 1, right-side responses became increasingly faster as number (represented by Arabic numerals) or happiness (depicted in facial stimuli) increased, for judgments completely unrelated to magnitude. Additional experiments suggest that magnitude (i.e., more/less relations), not valence (i.e., positive/negative), underlies left-to-right orientation of emotional expression (Experiment 2), and that this orientation accommodates to the context-relevant emotion (e.g., happier faces are more rightward when judged on happiness, but more leftward when judged on angriness; Experiment 3). These findings show that people automatically extract magnitude from a variety of stimuli, representing such information in common left-to-right format, perhaps reflecting a mental magnitude line. We suggest that number is but one dimension in a hyper-general representational system uniting disparate dimensions of magnitude and likely subserved by common neural mechanisms in posterior parietal cortex. 相似文献
108.
Rips LJ 《Cognition》2011,119(3):356-373
Identity is a transitive relation, according to all standard accounts. Necessarily, if x = y and y = z, then x = z. However, people sometimes say that two objects, x and z, are the same as a third, y, even when x and z have different properties (thus, x = y and y = z, but x ≠ z). In the present experiments, participants read stories about an iceberg that breaks into two icebergs, one to the east and the other to the west. Many participants (32–54%, in baseline conditions across experiments) decided that both successors were the original iceberg, despite the different spatial locations of the successors. Experiment 1 shows that this tendency is not due to participants failing to understand both to mean both are simultaneously the original. Similarly, Experiment 2 demonstrates that the tendency is not solely due to their interpreting the question to be about properties of the icebergs rather than about the icebergs themselves. Experiments 3 and 4 suggest, instead, that participants may understand Which is the original? to mean Which, in its own right, is entitled to be the original? Emphasizing entitlement increases the number of seemingly intransitive responses, whereas emphasizing the formal properties of identity decreases them. 相似文献
109.
T. S. Harvey 《Zygon》2006,41(4):903-914
Taking K'iche’ Maya therapeutic consultations in Guatemala as its focus, this essay explores some astonishing indigenous accounts of “healing‐at‐a‐distance” and “pain passing” between healers and wellness‐seekers. Rather than exoticizing or dismissing such reports, we attempt to understand what it means to conceive of the bodily boundaries of healers and wellness‐seekers (self and other) as sympathetically defiable and transgressable in healing. Within the moral space of K'iche’ healing, when one cares to feel, if one dares to feel with another or others, the experiential space between healer and wellness‐seeker is transformed as the alterity (otherness) of what is felt and who feels becomes (through a sympathy in ipseity) but one thing. I argue that Maya therapeutic healing may be seen as a tri‐unity, involving a movement from an enfolded illness experience (alterity) to an unfolding sickness experience (ipseity), passing through empathy until participants together arrive at sympathy (community) to experience healing. 相似文献
110.