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201.
采用事件相关电位技术,考察内隐多效性选择及其神经机制。被试的任务是认真观看配对的纯色图片刺激,并进行分类按键反应。实验结果发现,在P2上,积极启动刺激比对照刺激激发了更大的P2波幅; 对比对照刺激,积极启动刺激在左脑、大脑中部和后脑诱发了更大的P2波幅,其中右脑的效应最大。在N2上,积极启动刺激比对照刺激激发了更小的N2波幅; 对比对照刺激,积极启动刺激在左脑、大脑中部和后脑诱发了更小的N2波幅,其中右脑的效应最大。在P3上,积极启动刺激比对照刺激激发了更大的P3波幅; 对比对照刺激,积极启动刺激在左脑、大脑中部和后脑诱发了更大的P3波幅,其中右脑的效应最大。研究结果表明当外显目标与内隐目标同时被呈现时,被试趋向于做多效性选择,这可能表明无意识信息加工具有相当大的权重。且右后部脑区可能是加工多效性刺激的核心和关键区域,P3成分可能反应了内隐多效性选择的精细加工过程,能够作为内隐多效性选择的有效的ERPs指标。 相似文献
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Force versus fury: Sex differences in the relationships among physical and psychological threat potential,the facial width‐to‐height ratio,and judgements of aggressiveness
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Yingqiu Wu Arie Dijkstra Simon E. Dalley Florentine S. Roerink 《Psychology & health》2018,33(8):1028-1048
Objectives: When the course of a disease can be positively changed by health professionals the disease can be indicated as ‘highly treatable’. This ‘high treatability information’ (HTI) may have negative side-effects on people’s preventative motivation. This study examined the effects of HTI regarding skin cancer on preventative motivation.Design: This study employed a 2 (high treatability (HTI) versus low treatability (LTI)) × 2 (high versus low susceptibility)?experiment with a hanging control group. (family) History and self-efficacy were assessed as moderators. Participants (N = 309) were randomly assigned to one of the five conditions.Main outcome measures: The main outcome was intention to engage in preventative actions regarding skin cancer.Results: HTI significantly lowered the intention compared to LTI, under the condition of high susceptibility in people with low self-efficacy. In addition, in people with a (family) history of skin cancer, HTI significantly lowered the intention compared to the no-information group.Conclusion: HTI regarding skin cancer can cause a drop in the preventative motivation. The effects can be conceptualised as negative side-effects of HTI. As substantial proportions of the general population have a (family) history of skin cancer or low self-efficacy, the side-effects may be widespread, possibly increasing the incidence of skin cancer. 相似文献
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L. Bernez M. Batt M. Yzoard C. Jacob A. Trognon F. Verhaegen J.-L. Danan R. Fescharek T. Rivasseau-Jonveaux 《Psychologie Fran?aise》2018,63(1):73-93
The aim of this research was to study the effect of the presence of a garden in a hospital care sector on caregiver burnout. Eighty-eight nurses and caregivers from 9 care sectors answered a questionnaire constructed from the theories and scales of Karasek and Theorell. Three types of services were compared (cognitive behavioral unit, palliative care, post-acute and rehabilitation care) with a garden adapted for therapeutic activities versus with a regular garden versus with no garden. The main result was a lesser incidence of burnout in care services with a garden that those without a garden, irrespective of the type of care service, along with an amplification of the benefit with specially-designed gardens. The feeling of strength, both physical and psychological, was less present when the care services did not have a garden. A trend toward an increase in musculoskeletal disorders in services with a therapeutic garden versus no garden was observed. Upon analyzing the results, the authors recommend particular attention in the designing of hospital gardens in order to facilitate the ergonomics of nursing work. The overall results advocate the use of the garden as a systemic structure conducive to work interactions in a specially-designed area. 相似文献
208.
It is written all over your face: Socially rejected people display microexpressions that are detectable after training in the Micro Expression Training Tool (METT)
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Kelly McDonald Ian R. Newby‐Clark Jennifer Walker Kallee Henselwood 《European journal of social psychology》2018,48(2):O175-O181
Social rejection is a powerful negative emotional experience, yet rejected people often appear stoic and unmoved. That is, their macroexpressions of emotion are not accurate reflections of their emotional states. Yet, there is reason to believe that rejected people exhibit involuntary microexpressions of negative emotion. We contrasted people's macroexpressions of emotion with their microexpressions subsequent to an acceptance or rejection experience. Observers coded microexpressions after being trained with the Micro Expression Training Tool. Rejected participants expressed more sad and angry microexpressions than did accepted participants. This research demonstrates that socially rejected people display negative microexpressions that are detectable by observers trained in the Micro Expression Training Tool. 相似文献
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Per Øystein Haavold 《创造性行为杂志》2018,52(3):226-239
In this exploratory study, a theoretical model proposed by Sriraman (2005) consisting of five theoretical principles for optimizing creativity in a K–12 setting was investigated empirically. This was accomplished in two steps. In the first study, the five principles were operationalized by generating a questionnaire consisting of 45 items intended to capture the dimension of each principle. An exploratory maximum‐likelihood factor analysis indicated a relatively robust five factor structure that corresponded with the theoretical model. In the second study, the five factor model was validated using a confirmatory factor analysis. The model was then investigated using a two‐level linear mixed model with a random intercept. The results revealed that motivation and mathematical achievement were significant predictors of mathematical creativity. 相似文献
210.
Seung Chul Kim 《Zygon》2015,50(1):155-171
When we read books or essays about the dialogue between “religion and science,” or when we attend conferences on the theme of “religion and science,” we cannot avoid the impression that they actually are dealing, almost without exception, not with a dialogue between “religion and science,” but with a dialogue between “Christianity and science.” This could easily be affirmed by looking at the major publications in this field. But how can the science–religion dialogue take place in a world where conventional Christian concepts of God, religion, and science are foreign and unfamiliar? Is the critique that the scientist plays God still valid when there is no “God” at all? This article tries to answer the questions mentioned above, and seeks to sketch out some aspects of the science–religion dialogue in Japan which I believe could contribute a new paradigm for understanding and describing ultimate reality. 相似文献