全文获取类型
收费全文 | 6429篇 |
免费 | 2482篇 |
国内免费 | 596篇 |
出版年
2024年 | 5篇 |
2023年 | 112篇 |
2022年 | 119篇 |
2021年 | 262篇 |
2020年 | 326篇 |
2019年 | 810篇 |
2018年 | 702篇 |
2017年 | 807篇 |
2016年 | 718篇 |
2015年 | 605篇 |
2014年 | 586篇 |
2013年 | 1019篇 |
2012年 | 383篇 |
2011年 | 357篇 |
2010年 | 311篇 |
2009年 | 269篇 |
2008年 | 219篇 |
2007年 | 256篇 |
2006年 | 245篇 |
2005年 | 241篇 |
2004年 | 184篇 |
2003年 | 189篇 |
2002年 | 174篇 |
2001年 | 160篇 |
2000年 | 121篇 |
1999年 | 73篇 |
1998年 | 44篇 |
1997年 | 35篇 |
1996年 | 27篇 |
1995年 | 33篇 |
1994年 | 32篇 |
1993年 | 17篇 |
1992年 | 17篇 |
1991年 | 8篇 |
1990年 | 8篇 |
1989年 | 6篇 |
1988年 | 4篇 |
1987年 | 6篇 |
1986年 | 2篇 |
1985年 | 6篇 |
1984年 | 5篇 |
1982年 | 2篇 |
1981年 | 1篇 |
1977年 | 1篇 |
排序方式: 共有9507条查询结果,搜索用时 15 毫秒
41.
42.
Gregory R. Peterson 《Zygon》1997,32(2):189-206
Does God have a mind? Western theism has traditionally construed God as an intentional agent who acts on creation and in relation to humankind. God loves, punishes, and redeems. God's intentionality has traditionally been construed in analogy to human intentionality, which in turn has often presumed a supernatural dualism. Developments in cognitive science, however, render supernatural dualism suspect for explaining the human mind. How, then, can we speak of the mind of God? Borrowing from Daniel Dennett's intentional stance, I suggest that analogical reasoning regarding the mind of God be abandoned in favor of an ontologically agnostic approach that treats God as an intentional system. In this approach, God's purposive action is an explanatory feature of the believer's universe, a real pattern that informs our values and beliefs about the world and our place in it. 相似文献
43.
44.
Debra M. Kamps Patricia M. Barbetta Betsy R. Leonard Joseph Delquadri 《Journal of applied behavior analysis》1994,27(1):49-61
A multiple baseline design across subjects with a reversal was used to examine the effects of classwide peer tutoring relative to traditional reading instruction on reading skills and social interaction time for 3 high-functioning students with autism and their typical peers in integrated, general education classrooms. Traditional reading instruction consisted largely of teacher-led instruction with individual student participation and seat work. Classwide peer tutoring consisted of 25 to 30 min of well-specified instruction in which tutor—learner pairs worked together on a classwide basis on reading fluency and comprehension skills. All students participated in 15- to 20-min unstructured free-time activities immediately following reading instruction. Results of reading assessments demonstrated that classwide peer tutoring increased reading fluency and correct responses to reading comprehension questions for students with autism and their peers. The procedure further increased the total duration of free-time social interactions for students with autism and typical peers, with individual variation in performance. 相似文献
45.
46.
Frank T. Birtel 《Zygon》1995,30(2):315-327
Abstract. An attempt to discover what can be learned from the recent work of Frank Tipler on the Omega Point theory requires an analysis of his framework of understanding from scientific, philosophical, and theological perspectives. A critique of his crucial ideas, and of the salient points raised by some of his critics, can then be undertaken within the compass of his strengths. A critique of the critiques of Tipler's work allows one to evaluate the extent and limitations of his contributions. 相似文献
47.
K. Helmut Reich 《Zygon》1995,30(3):383-405
Abstract. A strategy for deeding systematically with such complex relationships as those between science and theology is presented after a brief overview of the historical record and illustrated in terms of the concept of divinity. The application of that strategy to the title relationships yields a multilogical/multilevel solution which presents certain analogies to or isomorphisms with the doctrine of the Trinity. These concern mainly the multilogical/multilevel character of both conceptualizations and the relational and contextual reasoning required to conceive them. Furthermore, certain characteristics of the doctrine facilitate the dialogue between theologians and scientists on account of their similarity with such scientific concepts as diversity in unity, multiplicity of relationships, nonseparability, and nonclassical logic. 相似文献
48.
ANTHONY STEVENS 《The Journal of analytical psychology》1995,40(3):353-364
Impressive reaffirmation of Jung's archetypal hypothesis has come from developments in behavioural biology (Tinbergen 1951; Cosmides 1985), psycholinguistics (Chomsky 1965), structural anthropology (Lévi-Strauss 1967), developmental psychology (Bowlby 1969), dream research (Jouvet 1975). neuroscience (MacLean 1976), sociobiology (Wilson 1978), and evolutionary psychiatry (Gardner 1988; Gilbert 1989). A close correspondence exists between Jungian theories of dreaming in human beings and modern biological theories of dreaming in animals. A paradigm shift is under way in the direction of a growing cross-disciplinary awareness that all human sciences are about archetypal manifestations and that these apply as much to the body as to the mind. Jungian psychology must keep abreast of these developments if it is not to be sidelined and superseded by less humane therapeutic philosophies. 相似文献
49.
50.