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31.
Jens Schlieter 《Religion》2013,43(4):463-486
To visualize the accumulation of good and bad karma in terms of credit or debt in a bank account is a common feature in works on Buddhism and other Indian traditions. Applying conceptual metaphor theory, this article tracks the metaphorical framework of understanding karma as a kind of ‘heavenly bank account’ back to its roots in early European scholarship. Based on a comparison with metaphors for karma to be found in Pāli texts of the Theravāda tradition, namely, the analogies of ripening, inheritance, and the dark/bright dichotomy, this article argues that the ‘bank-account’ imagery differs in significant – if subtle – respects from these emic metaphors, displaying certain Judeo-Christian preconceptions of moral bookkeeping, sin, and salvation. 相似文献
32.
Siegfried Zepf 《Scandinavian Psychoanalytic Review》2013,36(1):44-55
The author examines Freud's conceptualizations of identification, Melanie Klein's projective identification, and Anna Freud's identification with the aggressor and altruistic surrender of one's own instinctual impulses. After demonstrating that Freud's concept primary identification refers not to a process but to the state of being identified, he suggests the substitution of it with Sandler's term “oneness”. He notes that hysterical identification, narcissistic identification, and introjection are unconscious processes that lead to a state of oneness and that they can be distinguished clinically in terms of the emotional meaning that an object holds for the individual. Furthermore, it is shown that the concept of identification with the aggressor represents a defense mechanism of its own and a specific mode of narcissistic identification, which together with projections and hysterical re-identification play a decisive rôle in projective identification and altruistic surrender of one's own instinctual impulses. 相似文献
33.
采用不同的研究方法考察道德概念的垂直空间隐喻表征, 及其对于人的认知的影响。实验1采用迫选法, 在明确要求被试把道德词放在垂直空间位置的上方或下方时, 发现在意识层面, 被试倾向于把道德词放在垂直空间的上部, 把不道德词放在垂直空间的下部。实验2采用无关任务法, 对实验词语作褒贬义判断, 实验结果发现, 道德词出现在空间的上方(相对于下方)时, 被试对道德词作褒贬义判断的时间短; 不道德词出现在空间的下方(相对于上方)时, 被试作褒贬义判断的时间则短。实验3通过记忆任务发现, 道德概念的启动使得个体高估了相继出现的客体的高度和长度, 不道德概念的启动使得个体低估了其高度和长度。三个实验的结果表明, 汉语道德概念的垂直空间隐喻具有心理现实性; 汉语道德概念的垂直空间隐喻既存在于无意识层面又可以在意识的层面显现; 汉语道德概念的垂直空间隐喻表征会影响对物体的高度和长度的估计, 表现为汉语道德概念隐喻表征的“认知偏移效应”。 相似文献
34.
Max Innes 《Contemporary Family Therapy》2002,24(1):35-56
Virginia Satir, one of the most influential of the early family therapists, reached millions of people throughout the world through her writings, videotapes, workshops, and personal appearances. Yet the Satir model has never been fully accepted by the mainstream of the family therapy movement. This article introduces Satir and her work, and outlines the conceptual foundations of the model, organized in terms of presuppositions, basic constructs, therapeutic process, and methods, and offers some reasons for this lack of acceptance. The relation of theory to method and practice is the least developed aspect of the Satir model. 相似文献
35.
Klemens Kappel 《Ethical Theory and Moral Practice》2002,5(4):391-413
Robert Audi's ethical intuitionism (Audi, 1997, 1998) deals effectively with standard epistemological problems facing the intuitionist. This is primarily because the notion of self-evidence employed by Audi commits to very little. Importantly, according to Audi we might understand a self-evident moral proposition and yet not believe it, and we might accept a self-evident proposition because it is self-evident, and yet fail to see that it is self-evident. I argue that these and similar features give rise to certain challenges to Audi's intuitionism. It becomes harder to argue that there are any self-evident propositions at all, or more than just a few such propositions. It is questionable whether all moral propositions that we take an interest in are evidentially connected to self-evident propositions. It is difficult to understand what could guide the sort conceptual revision that is likely to take place in our moral theorising. It is hard to account for the epistemic value of the sort of systematicity usually praised in moral theorising. Finally, it is difficult to see what difference the truth of Audi's ethical intuitionism would make to the way in which we (fail to) handle moral disagreement. 相似文献
36.
Two influential approaches to conceptualising the relationship between public and private law have suggested that the distinction
between them should be abandoned. The first, as exemplified by Oliver, suggests that the distinction should be abandoned in
favour of fusion based on the notion of commonality. The second, as exemplified by Teubner, rejects fusion, arguing for the
replacement of the distinction with a concept capturing the multi-dimensional complexity of law in multiple social contexts:
`polycontexturality'. This article focuses primarily on exploring conceptual puzzles presented by Oliver's `commonality thesis',
and argues for a reconceptualisation of the relationship between public and private law as multi-layered. Monolithic and rigidly
binary concepts alike should be replaced by a complex set of relationships – a position broadly supportive of Teubner's. However,
it is argued that the relationships between public and private law are to be seen as existing on a spectrum, or even on an
overarching meta-spectrum, in which the existence of distinctive `archetypal conceptual paradigms' influence as `meta-spectrum
extremities'. This presents a limited caveat to Teubner's thesis. I suggest that explicit theoretical attention to both the
implications of polycontexturality and the existence of the archetypal conceptual paradigms as meta-spectrum extremities might
avoid occluding important distinctions and nuances within a fusion that tends illegitimately to subsume private law within
a public law paradigm. Such an analysis, I argue, could enhance the coherence of the law in complex, multi-dimensional cases
at the troubled borderline between public and private law.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献
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39.
Moral foundations and political attitudes: The moderating role of political sophistication 下载免费PDF全文
Patrizia Milesi 《International journal of psychology》2016,51(4):252-260
Political attitudes can be associated with moral concerns. This research investigated whether people's level of political sophistication moderates this association. Based on the Moral Foundations Theory, this article examined whether political sophistication moderates the extent to which reliance on moral foundations, as categories of moral concerns, predicts judgements about policy positions. With this aim, two studies examined four policy positions shown by previous research to be best predicted by the endorsement of Sanctity, that is, the category of moral concerns focused on the preservation of physical and spiritual purity. The results showed that reliance on Sanctity predicted political sophisticates' judgements, as opposed to those of unsophisticates, on policy positions dealing with equal rights for same‐sex and unmarried couples and with euthanasia. Political sophistication also interacted with Fairness endorsement, which includes moral concerns for equal treatment of everybody and reciprocity, in predicting judgements about equal rights for unmarried couples, and interacted with reliance on Authority, which includes moral concerns for obedience and respect for traditional authorities, in predicting opposition to stem cell research. Those findings suggest that, at least for these particular issues, endorsement of moral foundations can be associated with political attitudes more strongly among sophisticates than unsophisticates. 相似文献
40.
Lingling Wang 《Visual cognition》2016,24(9-10):473-486
It is often assumed that conceptual information impacts visual experience only after perceptual information has been extracted. However, the present study suggests that conceptual processing can interfere with perceptual processes, as reflected in target perception impairments that are specific to the location of conceptually salient distractors. Experiment 1 replicated previous findings that emotional distractors in a rapid serial visual presentation cause a spontaneous, spatially localized impairment in target perception, further finding that distractors that are merely featurally salient do not. Experiment 2 suggested that conceptually salient distractors that are non-emotional also elicit such spatially localized impairments, which are shorter lived than those following emotional distractors. Experiment 3 suggested that featurally salient distractors that are not conceptually salient engage a different, spatial attention mechanism. Together, these findings suggest that, whereas featurally salient distractors can capture spatial attention, conceptual distractors additionally engage mechanisms that suppress spatiotemporally competing targets. 相似文献