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James S. Nelson 《Zygon》2000,35(3):687-698
Religious experience is conditioned and influenced by our understanding of reality, and scientific knowledge contributes to that understanding. Spirituality will be related to knowledge of nature in that experience of God will be mediated in and through a relation to the universe and out of the fulfillment of the creation. Thus a mystical knowledge of God is experienced in and out of a developing evolution of nature, society, and culture. Ralph Burhoe and Teilhard de Chardin share a vision of mystical unity with God as arising out of an integration involving the systems of nature and society. 相似文献
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The principal accepted models of posttraumatic stress disorder (PTSD) are based on both memory processing and biological/brain changes occurring when one's life or well-being is threatened. It is our thesis that these models would be greatly informed by community studies indicating that PTSD is predicted to a greater extent by earlier life experience and experiences that occur distant from the threatening event. These findings suggest posttraumatic responding is best conceptualized through the lens of the self-in-context, as opposed to imprinting that results from a given event at a given time. Moreover, studies of non-Western populations often do not express trauma as PTSD, or at least not primarily as PTSD, which argues against specific neural or memory encoding processes, but rather for a more plastic neural process that is shaped by experience and how the self develops in its cultural context, as a product of a broad array of experiences. We posit that fear and emotional conditioning as well as the ways traumas are encoded in memory are only partial explanatory mechanisms for trauma responding, and that issues of safety and harm, which are long term and developmental, are the common and principal underpinnings of the occurrence of posttraumatic distress, including PTSD. 相似文献
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Previous research has shown that there is higher tolerance of violence against women in cultures with salient gender-specific honor norms, especially when the violence occurs in intimate relationships and in response to threat to male honor. The present cross-cultural study (N = 398) extended these findings to sexual aggression (i.e., marital rape) by comparing participants from a culture that emphasizes honor (Turkey) and participants from cultures without strong honor traditions (Germany and Britain). Turkish participants blamed the victim and exonerated the perpetrator more than did German and British participants. In all cultural groups, participants blamed the victim and exonerated the perpetrator more when the husband's reputation was threatened than in the absence of such threat, and in all cultural groups, men blamed the victim and exonerated the perpetrator more than women. Yet, the effect of masculine reputation threat and this pattern of gender differences were somewhat more pronounced among Turkish than German or British participants. Results exploring the predictive role of honor norms at the individual level beyond rape myth acceptance and traditional gender role attitudes revealed that honor norms were the primary predictor of rape perceptions and blame attributions in Turkey (an honor culture), but not in Germany and Britain (dignity cultures) where rape myth acceptance was the strongest predictor. These results provide insights into the cultural factors influencing marital rape judgments in ways that may undermine victim's well-being and fair handling of rape cases, and highlight the domains most urgently in need of potential intervention. 相似文献
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ABSTRACT The ubiquity of the internet, which has been extensively theorised in the social sciences, provides, for some, a radically new context in which we must rethink both the significance and the performance of being human. For others, the internet is an extension rather than revision of our pre-existing practices, meaning that what it is to be human remains largely unchanged. This is a stimulating and pressing context for theological anthropological reflection: theological doctrines do not specifically address cyberspace, but they suggest idea(l)s of being human that are, on the one hand, enduring and yet can also be read as flexible for different contexts. What, then, are the challenges and promises that digital contexts pose for models of theological anthropology, specifically ones that highlight the significance of human relationships? Do digital contexts overstretch idea(l)s of human nature? On what grounds can we assess and reflect on our conduct in cyberspace? 相似文献
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Across the lifespan and across populations, humans ‘overimitate’ causally unnecessary behaviors. Such irrelevant‐action imitation facilitates faithful cultural transmission, but its immediate benefits to the imitator are controversial. Over short time scales, irrelevant‐action imitation may bootstrap artifact exploration or interpersonal affiliation, and over longer time scales it may facilitate acquisition of either causal models or social conventions. To investigate these putative functions, we recruited community samples from two under‐studied populations: Yasawa, Fiji, and Huatasani, Peru. We use a two‐action puzzle box: first after a video demonstration, and again one month later. Treating age as a continuous variable, we reveal divergent developmental trajectories across sites. Yasawans (44 adults, M = 39.9 years, 23 women; 42 children, M = 9.8 years, 26 girls) resemble documented patterns, with irrelevant‐action imitation increasing across childhood and plateauing in adulthood. In contrast, Huatasaneños (48 adults, M = 37.6 years, 33 women; 47 children, M = 9.3 years, 13 girls) evince a parabolic trajectory: adults at the site show the lowest irrelevant‐action imitation of any demographic set in our sample. In addition, all age sets in both populations reduce their irrelevant actions at Time 2, but do not reduce their relevant‐action imitation or goal attainment. Taken together, and considering the local cultural contexts, our results suggest that irrelevant‐action imitation serves a short‐term function and is sensitive to the social context of the demonstration. 相似文献
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Yoshihisa Kashima 《Asian Journal of Social Psychology》2020,23(2):135-142
Culture is a critical concept for social psychology in Asia. The sociocultural models approach, as exemplified in this special issue, is a significant synthesis of the past work and a generative platform for future research. From the perspective of cultural dynamics, this commentary provides what I hope to be constructively critical reflections on this approach and attempts to point to potential directions for future investigation. 相似文献
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