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311.
A review of the evidence on active and passive learning in virtual environments (VEs) suggests that both conditions have shown superiority under some conditions of learning and testing, but there is no consistent outcome pattern. Measures of transfer between virtual and real environments have also revealed a variety of outcomes. Following either active or passive learning in a VE, experiment 1 assessed measures of orientation and distance estimation in that VE and in a real-world equivalent environment. On measures of direct and relative distance, more accurate estimates were found for active than passive VE explorers. A suggestion was also noted for the orientation estimates to benefit from real-world rather than VE testing. With an improvement to the procedure, experiment 2 found similar real versus virtual orientation judgements, suggesting that an opportunity for active learning during the test procedure probably influenced orientation measures in experiment 1. We conclude that the effects of interactivity are unreliable and vary with the measures used, and that testing in virtual and real environments leads to similar outcomes.  相似文献   
312.
This study explored whether virtual reality (VR) exposure therapy was effective in the treatment of spider phobia. We compared a treatment condition vs. a waiting list condition in a between group design with 23 participants. Participants in the VR treatment group received an average of four one-hour exposure therapy sessions. VR exposure was effective in treating spider phobia compared to a control condition as measured with a Fear of Spiders questionnaire, a Behavioural Avoidance Test (BAT), and severity ratings made by the clinician and an independent assessor. Eighty-three percent of patients in the VR treatment group showed clinically significant improvement compared with 0% in the waiting list group, and no patients dropped out. This study shows that VR exposure can be effective in the treatment of phobias.  相似文献   
313.
We examined whether participants could differentiate between explanations of attitude-consistent behavior related to EU membership given from two perspectives (EU supporter and EU opponent) by means of three perspective taking modes (the explainer's own perspective, imagined in-group members' perspective, and imagined out-group members' perspective). Participants were presented with explanations provided from different perspectives and perspective taking modes, and they were asked to judge the extent to which they agreed with each explanation, to guess the attitude of the provider of each explanation, and to rate the quality of each explanation in various respects. Participants could not differentiate between explanations given by in-group members and out-group members who imagined the same perspective. They responded more favorably to explanations given from own perspective than from the imagined perspectives. The results suggest that there exists a shared understanding about how both sides should explain attitude-consistent behavior, but this understanding is measurably different from the actual explanations.  相似文献   
314.
315.
The present article purports to show that the protocol sentence debate, pursued by some leading members of the Vienna Circle in the mid-1930s, was essentially a controversy over the explanation and the real significance of the concept of truth. It is further shown that the fundamental issue underlying the discussions about the concept of truth was the relationship between form and content, as well as between logic/language and the world. R. Carnap was the philosopher who most explicitly and systematically attempted to come to grips with this problem. It is shown that the form-content distinction pervades the three most important phases of Carnap's philosophical development: the structuralist (in Der logische Aufbau der Welt), the syntactical and the semantical. His final semantical stance is essentially determined by the concept of linguistic frameworks. The article purports to demonstrate that this concept cannot be dispensed with in philosophy, but that Carnap failed to work out its ontological implications. Finally, the concept of an internal ontology is briefly delineated. This revised version was published online in August 2006 with corrections to the Cover Date.  相似文献   
316.
Thomas L. Gilbert 《Zygon》1992,27(2):211-220
Abstract. Klink rejects the use of ecological models in environmental decision making because their predictions cannot be tested by rigorous scientific methods. I argue that models that cannot be tested according to the rigorous standards of the physical sciences can still be considered “scientific”; they are useful (and, in practice, used) for assessing the impacts of human actions on the environment and choosing between alternative courses of action. It is, however, important to be aware of the uncertainties and to make corrections as new data and insights become available. The interplay between (1) model-based decisions and action and (2) their consequences and subsequent corrections can be regarded as a dialogue between humans and nature (or God) in the sense proposed by Klink. Klink also claims that future actions should be informed by the larger vision of theology and should not be based on science. I suggest that science has an indispensible role. The larger vision is needed to respond to the fundamental religious question: How should I live—and why? But this question cannot be answered without first addressing the fundamental scientific question: How does the world work? I suggest that responses to the first question can be formulated as visions of a future state of existence that we feel compelled to strive to realize, and that science is necessary to provide “maps of reality” needed to realize visions. I also suggest that Christian traditions can probably provide adequate visions; the crucial need is for improving our “maps of reality.”  相似文献   
317.
PRINCIPLES OF BUDDHISM   总被引:1,自引:0,他引:1  
Abstract. This paper presents Buddhism as a path theory in which the adherent practices mindfulness in order to see the world as-it-is. The world as presented in a human situation is an interdependently originating process to which one can bring meaning but in which meaning is not inherent. The conceptualizing process by which one concretizes reality is the foundation on which human frustrations and disease arise. However, it is by this conceptualizing process that one establishes a cosmological view of the universe. The soteriological consideration in Buddhism is to realize that reality created by the mind is like an illusion, a concretization of an interdependently originating process into a substantive reality. Through this realization one can remove the delusion created by mind and see reality as-it-is.  相似文献   
318.
The goal of this study was to determine whether children's true and false witness statements could be differentiated using the model of reality monitoring. The effects of age and verbal ability on scales based on the model were also investigated. Children (N = 68) from three different age-groups (7--8, 10--11, and 13--14 years) made both a true and a false statement concerning a mildly traumatic event. The statements were analysed using the Revised Memory Characteristics Questionnaire. The vocabulary sub-scale of the WISC-R was also administered. True statements were found to contain more sensory information and expressions of time, and less affective information. Overall, 64% of the statements were correctly classified on the basis of the scales. Older children received higher scores on most of the reality monitoring scales compared to the youngest children regardless of the truthfulness of their statements. Furthermore, the verbal ability of the children was positively associated with scores on several of the scales. The classification accuracy suggests that the model should not be applied to individual cases of child testimony. Although the final decision concerning the usefulness of the scales should be based on ecologically valid field studies.  相似文献   
319.
In this article, in response to Professor Tacey's, I discuss the teaching of depth psychology, and of Jung in particular, in a theological seminary which is also a graduate school of religion. What distinguishes our approach to the teaching of religion at Union is the conviction that no finite theory can capture the whole truth. Our teaching in the program of Psychiatry and Religion is always part of a continuing conversation with other theorists of the unconscious. Thus we avoid the extremes of repudiation and idolization of Jung which Professor Tacey describes. Ours is less a world of disjunction than of conjunction. Resistance in my context focuses on the objectivity of psychic reality, especially the unconscious dimension. Through all of this, happily, closeness of the living psyche to religious life and thought is understood, experienced, and accepted.  相似文献   
320.
The popularity of video games, especially violent video games, has reached phenomenal proportions. The theoretical line of reasoning that hypothesizes a causal relationship between violent video-game play and aggression draws on the very large literature on media violence effects. Additionally, there are theoretical reasons to believe that video game effects should be stronger than movie or television violence effects. This paper outlines what is known about the relationship between violent video-game playing and aggression. The available literature on virtual reality effects on aggression is discussed as well. The preponderance of the evidence from the existing literature suggests that exposure to video-game violence increases aggressive behavior and other aggression-related phenomena. However, the paucity of empirical data, coupled with a variety of methodological problems and inconsistencies in these data, clearly demonstrate the need for additional research.  相似文献   
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