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131.
132.
根据《太平广记》蛇类故事和龙类故事的记载,论述汉魏至隋唐时期民间对蛇的信仰情况,指出当时的蛇信仰正处于与龙信仰的混淆与渐渐析离时期。一方面蛇具有与龙相同的神圣性,另一方面蛇也开始遭到人们的嫌恶。龙蛇信仰的最终分离,使他们在民间信仰中朝着两个截然不同的方向发展下去。 相似文献
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134.
There is a pressing need to address prejudice, racism, and discrimination against marginalised groups in Australia. This involves change from the structural to the individual level. In this article, we discuss the merits of individual anti‐prejudice mechanisms within the Australian context. First, we expand on nine mechanisms described in a previous paper and then review five new mechanisms. We conclude that while some mechanisms are likely to be useful regardless of location, others need to be tailored to the local context. We also conclude that effective interventions need to utilise multiple mechanisms. It is hoped that the synthesis of the different mechanisms provided here will assist anti‐prejudice researchers, practitioners, and policymakers striving to improve relations among different groups in our society. 相似文献
135.
Loss aversion is an economic assumption about utility—people value giving up a good more than they value getting it. It also has hedonic meaning—the pain of a loss is greater in magnitude than the pleasure of a comparable gain. But value and pleasure are not necessarily identical. We test the hedonic interpretation of loss aversion in experimental markets. With hedonic forecasts, sellers imagine the pain of losing their endowment, and buyers imagine the pleasure of being endowed. With hedonic experiences, sellers rate the pleasure of having the endowment, and buyers rate the pain of being without it. Contrary to loss aversion, predicted pleasure is greater in magnitude than predicted pain, and experienced pleasure surpasses experienced pain. We show that the relative magnitude of pleasure and pain depends on beliefs about the likelihood of outcomes, as well as utilities. Surprise makes gains more pleasurable and losses more painful. With surprising gains and expected losses, pleasure can surpass pain. But when gains and losses are equally likely (or losses are surprising and gains are expected), the opposite pattern can occur. Finally, within‐group and between‐group prices are significantly correlated with hedonic experiences. Sellers who feel better with their endowments assign higher selling prices, and buyers who feel worse about the absence of endowment assign higher buying prices. Despite the fact that hedonic experiences deviate from loss aversion, these emotions predict the endowment effect. Copyright © 2009 John Wiley & Sons, Ltd. 相似文献
136.
在积极心理学中,希望和乐观虽然存在很大程度的概念重叠,但二者本质上是不同的概念。希望的概念核心是以目标为中心的动力思维和路径思维,乐观的概念核心是指向未来的积极预期。作为两种指向未来的积极预期,希望和乐观属于人格特质的范畴,共同成分是对目标的信念;二者的差异性在于对未来预期的方式和对预期事件的个人控制。相关研究发现,相对于乐观,希望通常是主观幸福感和学业成就更好的预测指标。未来研究应明确希望和乐观的整合,验证是否存在控制点的调节作用,并开展跨文化研究。 相似文献
137.
Gender differences in aggressive behaviour but not in anger suggest that women may express anger through behaviours that lack intent to harm or injure. Angry behaviours (injurious and noninjurious) were rated in terms of their likelihood of use when angry (N=888). Confirmatory factor analysis revealed a direct aggression factor and two further scales: explosive acts (e.g. throwing objects when alone) and defusing acts (e.g. talking to a third party). Men exceeded women on direct aggression and explosive acts, whereas women exceeded men on defusing acts. Expressive beliefs about aggression (as a loss of self-control) were higher among women and strongly associated with use of defusing acts and the avoidance of direct aggression. Instrumental beliefs about aggression (as a means of control over others) were higher among men and showed the opposite pattern of associations. We highlight the need for further work on actors' intention in relation to angry behaviours and the impact of context on these intentions. 相似文献
138.
John Maltby Liza Day Poonam Gill Ann Colley Alex M. Wood 《Personality and individual differences》2008,45(7):655-660
The current study developed a multi-dimensional measure of beliefs around luck. Two studies introduced the Darke and Freedman beliefs around luck scale where the scale showed a consistent 4 component model (beliefs in luck, rejection of luck, being lucky, and being unlucky) across two samples (n = 250; n = 145). The scales also show adequate reliability statistics and validity by ways of comparison with other measures of beliefs around luck, peer and family ratings and expected associations with measures of personality, individual difference and well-being variables. 相似文献
139.
This study explores the utility of a pain IAT for the assessment of dysfunctional cognitive beliefs in chronic pain patients before and after a cognitive behaviour therapy. A patient group suffering from chronic pain (N=25) treated with a 4-week cognitive behavioural psychotherapy is compared with an untreated healthy control group (N=27) at two points in time. In addition, both groups completed a self-esteem questionnaire (Rosenberg-scale) and a self-esteem IAT. In the clinical group a questionnaire assessing self-reported pain cognitions was administered. The pain IAT was able to differentiate between chronic pain patients and healthy controls before the treatment. Most important, pain-related implicit associations could be shown to change over the course of treatment in the clinical group of chronic pain patients. Results provide first evidence for an application of the IAT in chronic pain research. 相似文献
140.
Hein F. M. Lodewijkx Gaby L. E. Kersten Martijn van Zomeren 《Journal of community & applied social psychology》2008,18(3):153-167
A survey (N = 120) examined variables that contribute to the willingness of people to engage in silent marches against violence in the Netherlands. As argued in Sacred Value Protection Model (SVPM) of Tetlock, Kristel, Elson, Green, and Lerner ( 2000 ) and moral mandate theory of Skitka, Bauman, and Sargis ( 2005 ), moral threats that are triggered by violent incidents, may indeed drive people to protest against such incidents. Our findings indicated dual pathways to such protests, that are all associated with reactive, angry empathic concerns. These concerns involve people's outrageous, punitive reactions towards offenders on behalf of the victims. These concerns are directly or indirectly related to people's participation intentions. That is, they directly influence the participation intention variable, or indirectly, through (re‐)establishing the belief in a just‐world, or through more fearful, self‐directed moral cleansing reactions. These latter reactions aim at reinforcing community‐shared moral standards. Copyright © 2007 John Wiley & Sons, Ltd. 相似文献