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991.
积极心理学的核心目标是理解和帮助人们获得幸福和主观幸福感。积极心理学将幸福确定为自己的研究对象,使关于幸福的讨论成为一门显学。作为一门实证科学,积极心理学采用较为完善的实验方法与测量手段,研究人类的力量和美德等积极方面,但是目前的研究存在理论基础薄弱的问题。幸福是一个复杂且主观的概念,不同文化对幸福的理解不同,对于幸福的研究带有浓重的文化色彩。因此在研究幸福的过程中,必须关涉文化。道家思想是中国传统文化的重要组成部分,道家思想蕴含了丰富的幸福理论.弘扬优秀传统文化,对道家幸福观进行梳理和阐发对幸福研究有重要理论和实践意义。 相似文献
992.
Sieun An Navya Kapoor Aanchal Setia Smriti Agiwal Ishika Ray 《Journal of Beliefs & Values》2019,40(2):205-214
Despite humans’ capacity for rational thought, they are not immune to superstitions. Superstitions are strongly tied to cultural practices, especially in India. Although 17% of the world’s population resides in India, Indian culture is understudied, and there have not been sufficient attempts to understand Indian superstitions in a scientific manner from a psychometric standpoint. By creating a proper superstition measurement for the Indian population, we can better understand how Indians think and behave. The goal of the present research is to create a superstition measure specific to Indian culture. The results reveal 18 items reflecting Indian superstitions that can be generalised across contemporary India. 相似文献
993.
Robert Jiqi Zhang James H. Liu Petar Milojev Jiin Jung Sy‐feng Wang Tian Xie Hoon‐seok Choi Susumu Yamaguchi Hiroaki Morio 《Asian Journal of Social Psychology》2019,22(1):59-73
Using the Global Trust Inventory, an integrated measure of trust toward 21 relationships and institutions, the structure of trust was explored in four East Asian societies (Mainland China, Japan, South Korea, and Taiwan). The Western model, in which trust is distributed among seven factors representing different branches of society, did not generalize to these East Asian societies, perhaps due to differences in culture and institutional power structures. Instead, two unique structures of trust were identified. Mainland China had a top‐down structure of trust (the China model), in which trust is hierarchically separated between the central government and subordinate implementing bodies. The other three democratic East Asian societies shared a hybrid structure of trust (the Democratic East Asian model) that has a degree of similarity to both the China model and the Western model. Having established two similar, but still distinct models, a cross‐cultural comparison was made on the proportions of trust profiles generated by latent profile analysis. Mainland China had the largest proportion of people with a high propensity to trust, followed by Japan and South Korea, and Taiwan was the least trusting. Implications of the structure of trust and this alternative approach to conducting cross‐cultural comparisons are discussed. 相似文献
994.
Mark Kuczewski 《The American journal of bioethics : AJOB》2019,19(4):51-57
Because the United States has failed to provide a pathway to citizenship for its long-term undocumented population, clinical ethicists have more than 20 years of addressing issues that arise in caring for this population. I illustrate that these challenges fall into two sets of issues. First-generation issues involve finding ethical ways to treat and discharge patients who are uninsured and ineligible for safety-net resources. More recently, ethicists have been invited to help address second-generation issues that involve facilitating the presentation for care of undocumented patients. In the current environment of widespread fear of deportation in the immigrant community, ethicists are working with health care providers to address patient concerns that prevent them from seeking care. I illustrate that in both generations of issues, values implicit within health care, namely, caring, efficiency, and promotion of public health, guide the strategies that are acceptable and recommended. 相似文献
995.
996.
企业组织氛围与组织隐性知识共享之关系研究 总被引:15,自引:0,他引:15
本研究旨在考察组织氛围是否与企业中隐性知识的共享存在相关。是否可以以组织氛围的高低来预测企业中隐性知识的共享程度。本研究对辽宁省沈阳市和辽阳市的8家工业企业54个部门(班组)的463名员工组成的样本进行了问卷调查。结果表明,组织氛围的不同维度与隐性知识的不同因子的共享存在相关,组织氛围的不同维度能够在一定水平上预测隐性知识不同因子上的共享程度,但也显示隐性知识的不同因子共享机制并不一致。 相似文献
997.
Abstract: The focus of this paper is a reassessment of the apparent opposition between technology and human nature. Paleoanthropologists have argued that human evolution is closely connected to the use and development of tools. Tool use is also found among animals, but the human cognitive apparatus enables humans to use tools in unparalleled ways. From this, it is concluded that technology and culture are natural phenomena, and that humans are 'natural‐born cyborgs,' or, theologically speaking, 'created co‐creators,' naturally enabled to use technology as extensions of their bodies and minds and as an instrument to enhance the freedom of all of creation. 相似文献
998.
Norbert M. Samuelson 《Zygon》2005,40(2):335-350
Abstract. In this essay I respond to John Caiazza's claim for the primacy of what he calls techno‐secularism for understanding twentieth‐century history. Using the examples of the Taiping Rebellion in nineteenth‐century China and Zionism in twentieth‐century Europe, I argue that the range of Caiazza's schema is confined solely to the Protestant West with little applicability to other national histories. I argue further for the lack of clarity and therefore the uselessness of the dichotomy of the secular and the religious for understanding human history. I claim instead that, while the category of technology and the institutions of religion are important determiners in human history, they need to be subsumed, without special status, within a broader set of interrelated factors called “culture.” I appeal for the academic study of science and religion to give primacy for the near future to the history of science and religion over both theology and science. 相似文献
999.
David Miller 《The Journal of Ethics》2005,9(1-2):55-79
This article attacks the view that global justice should be understood in terms of a global principle of equality. The principle mainly discussed is global equality of opportunity – the idea that people of similar talent and motivation should have equivalent opportunity sets no matter to which society they belong. I argue first that in a culturally plural world we have no neutral way of measuring opportunity sets. I then suggest that the most commonly offered defences of global egalitarianism – the cosmopolitan claim that human lives have equal value, the argument that a persons nationality is a morally arbitrary characteristic, and the more empirical claim that relationships among fellow-nationals are no longer special in a way that matters for justice – are all defective. If we fall back on the idea of equality as a default principle, then we have to recognize that pursuing global equality of opportunity systematically would leave no space for national self-determination. Finally, I ask whether global inequality might be objectionable for reasons independent of justice, and argue that the main reason for concern is the inequalities of power that are likely to emerge in a radically unequal world.I am very grateful to Gillian Brock and Kok-Chor Tan for their helpful comments on an earlier draft of this article. 相似文献
1000.