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821.
语文教学中的内隐学习 总被引:10,自引:0,他引:10
本文作者根据语文教学的目的,语文教学的结果和语文教学的内容特点,认为内隐学习在语文教学中,特别是汉语教学中,可起重要作用。然后.介绍了他们对这个问题进行的阔查和实验研究。实验证实,内隐学习和外显学习的效果没有磬异,或内隐学习的效果优于外显学习。而且,内隐学习具有较好的保持效果。因此,作者提出应充分重视内隐学习在语文教学中的作用。 相似文献
822.
第二语言获得关键期研究进展 总被引:8,自引:0,他引:8
语言获得的关键期是发展心理学的一个重要且有争议的问题。近二十多年来.国外学者对第二语言获得年龄与第二语言的学习速度,第二语言的获得年龄与最后达到水平,第二语言的获得年龄与第二语言的大脑皮质表征和加工的关系等问题进行探讨,得到了复杂的结果。该领域的研究有待进一步控制与年龄相关的变量和认知变量,并将行为和脑功能的研究结合起来.更深入地探讨这一问题。 相似文献
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Abstract. Social animals are provisioned with prosocial orientations that operate to transcend self‐interest. Morality, as used here, describes human versions of such orientations. We explore the evolutionary antecedents of morality in the context of emergentism, giving considerable attention to the biological traits that undergird awareness and our emergent human forms of mind. We suggest that our moral frames of mind emerge from our primate prosocial capacities, transfigured and valenced by our symbolic languages, cultures, and religions. 相似文献
826.
Transzendentalpragmatik und Diskursethik. Elemente und Perspektiven der Apelschen Diskursphilosophie
Dietrich Böhler 《Journal for General Philosophy of Science》2003,34(2):221-249
Transcendental Pragmatics and Discourse Ethics. Elements and Perspectives of Apel's Discourse-Philosophy. The author follows Apel's intellectual biography and shows the conception of a critique of meaning qua ‘reflection upon the discourse within the discourse’ to be the centre of Apel's language-pragmatic ‘Transformation of Philosophy’ (Frankfurt a.M. 1973). Beginning
with an explication of the situation of a speaker/thinker, especially of the situation of a philosophising speaker/thinker,
Apel reconstructs a two fold apriori of communication: Every thought is situated within the context of a particular, historically
evolved, community of language and interaction. At the same time, however, the validity-claims of thoughts transcend the context
of their origin towards an unlimited community of argumentation. On the basis of the first apriori Apel criticises the methodical
solipsism as well as the objectivism of modern philosophy and theory of science. Drawing upon the second apriori he develops
a universalist critique of meaning of relativism and contextualism. In the sixties and seventies Apel worked out a differentiated
theory of the – more or less – communicatively cognizing humanities and set it apart from the theory of the causal-explanatory
natural sciences, thus challenging the objectivism of a Theory of Unified Science. Building upon this work Transcendental
Pragmatics, as developed by Apel and others, sets philosophy primarily two tasks: firstly, a (fallible) internal reconstruction of argumentative discourse as the (logical) situation of speech and thought which seeks to elucidate the conditions of the
meaningfulness, i. e. the presuppositions, of discourse. These presuppositions comprise, thus Apel with Habermas, the four
validity-claims to intelligibility, sincerety/credibility, truth and normative rightness/legitimacy. Their moral content consists,
thus Apel, not only in the recognition of the equality of all beings capable of discursive reasoning but also in their recognition
of a co-responsibility for the realizability of discourses and of responsibility. The author argues that the existence of
a co-responsibility of this kind is indisputable because the discursive claims to validity are intertwined with a set of ‘primordial
promises of dialogue’. Only with the elucidation and explication of these promises can the reconstruction of the internal
conditions of discourse be completed.The second task of a pragmatics of argumentation isthe strict resp. actual reflection of the thinker upon the presuppositions of the discourse in which he currently engages. This reflection has a Socratic character
and can only be done in the form of discussion and debate (‘Auseinandersetzungen’, Apel, Frankfurt a.M. 1998) with critics
of the reconstruction. In this context, the author proposes a method of Socratic reflection upon the presuppositions of dialogue
which suspends the usual, theoretically oriented, attitude of the scientist and the philosopher in favour of an actual reflective attitude. Within a dialogue with a sceptic who doubts one of the results of the internal reconstruction of dialogical presuppositions,
say X, it is tested whether his doubt as to the unrestricted validity of X can be understood as a sincere contribution to
the current dialogue or whether this particular sceptical thesis does not make sense, because it is incompatible with the
role of a sincere participant of argumentation which, after all, the sceptic cannot refuse to claim for himself.Finally the
author explains Apel's characterization of the tension between “Discourse and Responsibility” (Frankfurt a.M. 1988). In the
course of discussions with Max Weber, Lawrence Kohlberg, Hans Jonas et al., Apel formulates and justifies an ethics of responsibility and gives an affirmative answer to the crucial question of whether
the fulfilment of the moral obligations connected with the recognition of co-responsibility can be demanded within the non-dialogical
circumstances of social reality. Apel's answer employs the idea of counter-strategies which are morally legitimate in virtue
of their being worthy of argumentative consensus.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献
827.
Nat Hansen 《Inquiry (Oslo, Norway)》2017,60(8):785-815
This paper excavates a debate concerning the claims of ordinary language philosophers that took place during the middle of the last century. The debate centers on the status of statements about ‘what we say’. On one side of the debate, critics of ordinary language philosophy argued that statements about ‘what we say’ should be evaluated as empirical observations about how people do in fact speak, on a par with claims made in the language sciences. By that standard, ordinary language philosophers were not entitled to the claims that they made about what we would say about various topics. On the other side of the debate, defenders of the methods of ordinary language philosophy sought to explain how philosophers can be entitled to statements about what we would say without engaging in extensive observations of how people do in fact use language. In this paper, I defend the idea that entitlement to claims about what we say can be had in a way that doesn’t require empirical observation, and I argue that ordinary language philosophers are (at least sometimes) engaged in a different project than linguists or empirically minded philosophers of language, which is subject to different conditions of success. 相似文献
828.
829.
Teaching complex verbal operants to children with autism and establishing generalization using the peak curriculum
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Mark R. Dixon Jacqueline Peach Jacob H. Daar Cindy Penrod 《Journal of applied behavior analysis》2017,50(2):317-331
The present study evaluated the feasibility of the PEAK Relational Training System's Generalization Module (Dixon, 2014b) to teach and establish generalization of autoclitic mands, distorted tacts, and creative path finding in three children diagnosed with autism spectrum disorder. Using a multiple‐baseline design across behaviors, each participant was provided with differential reinforcement and a least‐to‐most prompting hierarchy for correct responses to a subset of stimuli, and responses to other similar stimulus sets were probed for emergent generalization. Following training, each participant successfully acquired the directly trained behaviors and demonstrated generalization to the nonreinforced test exemplars. These data support the utility of Skinner's (1957) analysis to teach complex forms of verbal operants, and suggest that a manualized curriculum such as PEAK may have utility for promoting skill development and generalization for front line staff and caregivers of children with autism. 相似文献
830.
JOSEPH R. DWAIHY 《The Psychoanalytic quarterly》2017,86(3):515-545
This essay outlines novel ways of communicating with patients by altering semantics, syntax, word use, or sounds. Language is viewed as a tool for coping with problems rather than a medium with which to mirror external reality or internal human nature. This view of language emerges from a pragmatic critique of truth. The broader goal of this essay is to weave together the philosophy of pragmatism, especially as it has been articulated by Richard Rorty, with the theory and practice of psychoanalysis. Clinical case examples are discussed. 相似文献