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211.
Freedom and Rationality as Predictors of Cross-National Happiness Patterns: The Role of Income as a Mediating Variable 总被引:2,自引:0,他引:2
Heinz Welsch 《Journal of Happiness Studies》2003,4(3):295-321
Freedom and rationality have traditionally been viewed as essential ingredients to the 'pursuit of happiness'. Previous research has found that the way in which happiness is linked to freedom and other attributes of individualistic society is affected by the income level. This paper formulates a structural model of the linkage between political freedom, rationality, and happiness which takes explicit account of income as a mediating variable. Since income is hypothesized to be linked to the degree of freedom and rationality prevailing in a society, this approach permits to distinguish between direct and indirect linkages of happiness to freedom and rationality. Estimating the model with cross-national data yields the following key findings: (1) Happiness is positively related to freedom as well as to rationality at high freedom/rationality levels and negatively at low levels. (2) Whereas freedom affects happiness only indirectly (through its impact on income), rationality has both direct and indirect effects on happiness. 相似文献
212.
认知风格、内外向性、情绪稳定性与图形推理效果的关系 总被引:7,自引:1,他引:6
采用EFT、EPQ和RSPM-CR量表对156名理科大学生进行测量研究,结果发现:场独立性认知风格在图形系统变化、系列关系、抽象推理方面,较场依存性有明显优势;情绪稳定性高者图形推理的总体效果显著优于情绪稳定性低者;内向性者与外向性者的图形推理效果无显著差异;认知风格、情绪稳定性与图形推理总分有显著正相关,认知风格的正向预测力居首位。 相似文献
213.
Daniel James Malotky 《The Journal of religious ethics》2003,31(1):121-123
This paper is an examination of Reinhold Niebuhr's embrace of the paradoxical in relation to his conception of the self. While it explores the theoretical and practical difficulties entailed in Niebuhr's account, it also seeks to defend his position, suggesting that in the light of Niebuhr's negative apologetic, the paradoxical self represents the only intelligible means of self–understanding available. Though Niebuhr never develops this epistemological ground, it may provide a way of avoiding the moral consequentialism to which Niebuhr appears to be resigned. The resulting framework points toward moral pragmatism, retaining its orientation and relevance in the midst of deliberations concerning means and ends. 相似文献
214.
Elizabeth Marley 《Counselling and Psychotherapy Research》2011,11(4):317-324
Background: Some people with psychological distress do not seek professional help but opt instead for self‐help strategies to reduce their symptoms. Little is known about these strategies. Aim: To investigate which self‐help approaches might be employed to reduce the effects of emotional distress, and the reasons for these choices. Method: Semi‐structured interviews with 11 clerical employees generated data analysed using grounded theory. Findings: Managing distress is a complex and multi‐dimensional process unique to each individual. The use of self‐help options is determined by the interconnection between the person's core beliefs, their social networks, and ideas about coping. Such beliefs may hinder help‐seeking. People tend to engage in activities that are familiar to them already, rather than attempt new ones. The purpose of self‐help strategies is to distract the person from their problems and to contribute to physical and mental well‐being. Implications for practice are discussed. 相似文献
215.
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217.
Trait emotional intelligence (EI) was measured and self-estimated in a UK sample of 128 managers (52.3% female), recruited at a professional services firm. Participants’ measured scores were compared to standardization sample data and gender differences in measured and estimated scores, as well as in estimation bias and accuracy were examined. As hypothesized, managers’ global trait EI scores were significantly higher than those of the normative sample of the measure used, although the scores of female participants were largely responsible for this difference. Gender-specific hypotheses were confirmed for measured scores (differences only hypothesized at the factor level) and estimation accuracy (males estimating their trait EI more accurately), but not for estimated scores (female participants had higher estimates, but the opposite was hypothesized). Further, female managers showed signs of estimation bias. 相似文献
218.
Robert B. Glassman 《Zygon》2007,42(3):651-676
Formalizing a “psychology of science” today will constrain intellectual freedom in ways more likely stultifying than liberating. We should be more improvisational in seeking ideas from academic psychology to develop a more comprehensive purview. I suggest that a psychology of science should look at systematic theology and empirical theology. Liberal theologians have long experience trying to distill from religion those structural aspects that affirm openness in a search for truth. Science, as well as religion, has its myths and rituals, but theologians are more experienced than scientists at a large mythohistorical scale. There are distortions in the extreme degree to which psychological science has traditionally emphasized empiricism, positivism, hypothesis testing, and falsifiability. I argue for less critical reduction and more creative augmentation. This could include looking outside academia at cognitive competencies of people in trades. Exaggerated parsimony is an old story. This is illustrated by the opposition to David Hartley's 1749 theory of neural oscillations. There is an inexorable “margin of uncertainty” where scientific prediction and control can never outstrip the new uses to which human beings put ideas. Facts and values interact in this margin; theology has long made a home there, but scientists sometimes have been excessive in rejecting the “naturalistic fallacy.” There is also often a degree of disingenuousness in psychology's reluctance to take subjective phenomena seriously; here there may be lessons in how empirical theology has handled subjectivity, as well as in taking an honest look at the way much of the methodology of experimental psychology incorporates subjective assessments. Feist's book is a start, but these things need more thought before codifying a psychology of science. 相似文献
219.
Robert B. Glassman 《Zygon》1998,33(4):661-683
Ralph Burho's paradigmatic scientific innovation is the extension of the concept of symbiosis to coadapted human genotypes and "culturetypes," centered on religion. Civilization also requires a coexistent secular arena, where religion's nearness may help prevent our natural synergistic instrumentalizations of each other from degrading to losses of respect for one another as responsible free agents. The mixed messages in the Bible's diverse stories help to preserve a richness of choices in memory as we navigate history. We science-and-religion theorists should expand our cademic base to include economics, politics, literature, and other areas, while emulating Ralph's wise and good-humored ways of drawing us together and affecting our lives. 相似文献
220.
Diane K. Yatchmenoff Paul E. Koren Barbara J. Friesen Lynwood J. Gordon Ronald F. Kinney 《Journal of child and family studies》1998,7(2):129-145
We examined enrichment and stress in 214 families who had children with severe emotional disorders. Caregivers' ratings of enrichment and stress were obtained through a newly developed instrument, the Effects of the Situation Questionnaire, which used parallel items covering 17 life areas. While ratings of stress were generally higher than enrichment, caregivers reported some enrichment in areas encompassing self concept and family relationships, Bivariate and multivariate analyses using various child, family, and service-system variables revealed that stress was notably associated with severity of the child's disorder, low empowerment, and a lack of coordination among service providers. Enrichment was unrelated to severity but associated with high empowerment and spiritual support. Our findings suggest that families' experiences of caregiving can have both positive and negative aspects and that a comprehensive approach to serving and studying families should take both into account. 相似文献