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81.
Dr Tracy Westerman 《Australian psychologist》2010,45(3):212-222
It is currently estimated that up to 40% of Aboriginal youth (aged 13–17) will experience some form of mental health problem within their lifetime. Of greater concern is the evidence that indicates that Aboriginal youth fail to access mental health services commensurate with this need. This is due, in part, to the characteristically monocultural nature of service delivery of existing services. This paper overviews a model that has been developed specifically for the engagement of Aboriginal youth (aged 13–17 years) in mental health settings. Importantly, a mix of urban (N = 43) and rural (N = 68) Aboriginal youth were represented within the sample to determine its efficacy across different language and tribal groups. The model proved to be effective in engaging 97% of Aboriginal youth (n = 108), with only a small number not effectively engaged (n = 3). The model provides a foundation for the further development of evidence‐based models of best practice that have so far provided to be elusive within this complex field. 相似文献
82.
流行音乐以其独特的旋律、强烈的时代感吸引着一代代中学生,并随风潜入,润物无声地影响着他们的成长和发展。流行音乐已融入中学生的日常生活,也必定在潜移默化中影响着他们的观念和行为方式。因此,必须重视流行音乐对中学生的影响,并采取积极有效的措施发挥流行音乐的正功能,为中学生的成长和发展营造一个良好的文化氛围。 相似文献
83.
Yoshihisa Kashima Aparna Kanakatte Gurumurthy Lucette Ouschan Trevor Chong Jason Mattingley 《Psychological inquiry》2013,24(2):73-96
William James conceptualized I, the self as subject as a stream of consciousness. When this conception is augmented with George Herbert Mead's view of self as a radically socialized and enculturated process, a result is the James-Mead model of dynamic self as a stream of enculturated consciousness. In this paper, we argue that connectionism is best suited to theorize this challenging notion. Based on the view that a connectionist model should describe psychological processes that carry out psychological functions grounded in a biological living system, we propose the I-SELF (Imitative and Sequence Learning Functional) model, which is designed to capture the temporal dynamics of a stream of consciousness whose content can be acquired via symbolically mediated social interaction with others in society. We identify four implications of the James-Mead model of dynamic self (embodiment, narrative and self, individual and collective self, and culture and self), and report computer simulations to show the utility of I-SELF in conceptualizing the dynamic self-processes in the contemporary social psychological literature. Theoretical and metatheoretical implications of the connectionist approach to self are discussed. 相似文献
84.
A modified proactive interference paradigm was developed to investigate encoding and memory processes in preschool-age children. The buildup and release from proactive interference in preschool-age children parallels that of adults and of mentally retarded persons, indicating that very young children and older people may use many of the same encoding dimensions. 相似文献
85.
Maria V. Mestre Paula Samper Ana M. Tur-Porcar Ana Llorca Mestre 《The Journal of genetic psychology》2013,174(4):260-271
Prior theories and scholars rarely distinguished between distinct forms of prosocial behaviors (i.e., actions intended to benefit others) and most scholars operationalize prosocial behaviors as a global construct. Furthermore, stringent tests of psychometric properties of prosocial behavior measures are rare, especially in countries other than the United States. The present study was designed to examine the structure and functions of a multidimensional measure of prosocial behaviors in youth from Spain. Six hundred and 66 adolescents (46% girls; M age = 15.33 years, SD = 0.47 years) from Valencia, Spain, completed the Prosocial Tendencies Measure-Revised (PTM-R), measures of sympathy, perspective taking, and a global measure of prosocial behavior. Results showed that the hypothesized 6-factor structure of the PTM-R had good fit, the best fit model as compared to alternative models, and that there were several unique patterns of relations between specific forms of prosocial behaviors and sympathy, perspective taking, and the global measure of prosocial behavior. Furthermore, although there were significant gender differences in some forms of prosocial behaviors, the structure of the PTM-R was equivalent across gender. Discussion focuses on the implications for theories and measurement of prosocial behaviors. 相似文献
86.
《The Journal of psychology》2013,147(5):401-412
Although the desire to be treated fairly is a fundamental human preference, perceptions of fair treatment can be influenced by cultural beliefs and values. For this article, the author used a scenario-based experimental study to examine students' fairness perceptions of grading procedures in 2 countries with distinct national cultures, China and the United States. The results suggest that culture can influence students' perceptions of the fairness of 2 aspects of procedural justice: voice and interpersonal justice. Chinese students were more likely to value interpersonal justice (i.e., being treated with dignity and respect, and being provided with explanations of grading procedures) and perceived the lack of interpersonal justice as less fair than did U.S. participants. In contrast, U.S. students were more likely to perceive voice (i.e., the opportunity to discuss and appeal a grading decision) as fair. These findings are connected to differences in the cultural values of the United States and China. 相似文献
87.
The present study investigated the relationship between children's self-concepts and evaluations of parent figures. The subjects were elementary school children (352 males and 280 females; Grades 5 through 10) who came from intact families, divorced families, or families in which one or both parents had died. Significant relationships were obtained between children's self-concept ratings and their evaluations of their natural father and mother for both intact and divorced families. This relationship was not significant, however, for families in which a parent had died. Furthermore, children's self-ratings were not significantly correlated with their evaluations of stepparents. 相似文献
88.
Susantha Goonatilake 《World Futures: Journal of General Evolution》2013,69(1-4):715-725
The three lineages of information,—the genetic, the cultural and artifactual—will increasingly merge their constituent information contents through advances in biotechnology and information technology. This will redefine what constitutes “social” and what constitutes “community.” A community's members communicate with their “significant others” and change their internal information states (and their internal and external behaviors). Under conditions of merging, information exchanges occur across all the three lineages. In this sense, the concept of significant other,—that is, a communicating entity—, is now spread from human communities to encompass also the biological and the artifactual. A seamless merging between the three realms now occurs affecting their respective internal information stores. The resulting image of interactions that now arises is of multiple oceans of communities, operating at different levels, the genetic, the cultural and the artifactual. There are exchanges across the different levels, up and down and sideways, as information is translated from one realm to the other. These dynamics result in changes in the evolutionary characteristics of each lineage and sub‐lineage, including the internal perceptions from within a lineage, namely in the language of evolutionary epistemology, its “meanings” and “hypotheses” on the world. A future sociology must necessarily take into account these factors and incorporate the dynamics of all three realms. 相似文献
89.
Vincent Edward Smith 《World Futures: Journal of General Evolution》2013,69(2):89-92
It took a long time for humanity to know about biogenetics. And yet its role as a determinant in the living system was not proven until the twentieth century when DNA was discovered. Similarly, it took a long time for humanity to know about culture and civilization. And yet until now there is neither definite standards for differentiating them nor a definition that is commonly acceptable. By taking an evolutionary pluralism as ontology framework and the transdisciplinary research method of the systems science, we have in the new social system model discovered the central rules that govern the social–cultural heredity: Culture–Production–Civilization. The relationship between culture and civilization is exactly that of genotype and phenotype. Culture is the S-cDNA within the social system while civilization is the social phenotype. Culture is a determinant that ultimately determines the existence, stagnation, change, and evolution of the social system. 相似文献
90.
SEAN ESBJÖRN-HARGENS 《World Futures: Journal of General Evolution》2013,69(1-2):5-49
Providing an overview of Integral Ecology, this article defines and explains some of the key terms and concepts that underlie an approach to the environment that is inspired by and makes use of Ken Wilber's Integral Theory. First Integral Ecology is distinguished from other environmental approaches. Then Wilber's Integral Theory is introduced, which provides a foundation for a participatory approach to ecology. Next, the ontology, epistemology, and methodology of environmental phenomena is examined in light of Wilber's framework and illustrated with multidimensional examples of recycling. Finally, an Integral Ecology platform is presented. 相似文献