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461.
    
This study examined the relationship between emotional understanding, friendship representation and reciprocity in school-aged children. Two hundred and fifty-one Caucasian 6-year-old children (111 males and 140 females) took part in the study. The Test of Emotion Comprehension (TEC) and the Pictorial Assessment of Interpersonal Relationships (PAIR) were used. Children having a reciprocal friendship and children having a unilateral friendship with a child named as their “best friend” were compared on the emotional understanding task and on their pictorial representations of friendship. Multilevel analyses indicated that friendship status effects were not influenced by classroom-level differences. Results showed that children with reciprocal friendships drew themselves as more similar to and more cohesive with their best friends, and they showed better understanding of emotions, than children having a unilateral friendship. Finally, the implications of these findings for theoretical and empirical research development on friendship are discussed.  相似文献   
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463.
    
Stephen J. Pope 《Zygon》2013,48(1):20-34
Abstract Many people today believe that scientific and religious approaches to morality are mutually incompatible. Militant secularists claim scientific backing for their claim that the evolution of morality discredits religious conceptions of ethics. Some of their opponents respond with unhelpful apologetics based on fundamentalist views of revelation. This article attempts to provide an alternative option. It argues that public discussion has been excessively influenced by polemics generated by the new atheists. Religious writers have too often resorted to overly simplistic arguments rooted in literalist approaches to the Bible and the religious traditions. More historically conscious methods can avoid implausible claims about both religion and science.  相似文献   
464.
    
The start of the twenty-first century witnessed the flourishing of both the biosciences (particularly genomics) and initiatives around public engagement in science, particularly in the UK and USA. STS researchers have both followed and fuelled this latter trend. Hence, it may be helpful to review the genealogy of these recent developments and of STS concern for the publics of science. This provides a way of assessing whether STS activities have been contributing to making the sciences more open and accountable to their publics. One trail returns to the institutionalisation of Public Understanding of Science (PUS) in the mid-1980s. The critique of this movement by STS scholars through reference to the deficit model (of public understanding of science) also figures here. However, less attention has been given to other modes of conceptualising science and publics, including what Cooter and Pumfrey label as the ‘diffusionist’ or ‘diffusion’ model (of scientific knowledge), which they contend entrenched traditional views of scientific knowledge and of publics as receivers of such knowledge. More recently, investigations of the making of science in diverse locations, attention to multiplicity and co-production have taken STS in new directions. Nevertheless, the legacies of both the deficit and diffusion models of science and publics continue to influence STS and its ‘regimes of truth’. Questions remain around STS researchers' persistent failure to acknowledge the diffusion model, in particular, and the consequent retrenchment of traditional views of how science works, limiting prospects for substantial public engagement and more open, democratic modes of science.  相似文献   
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466.
This article reviews and synthesizes literature on the historical trauma of African Americans with an emphasis on how White psychologists can integrate awareness of historical trauma into clinical practice. Research supports that African Americans are affected by White racism in ways that parallel the effects of other interpersonal traumas. How African Americans are affected by racism depends on the individual, although the effects on the individual also occur within a shared cultural context. In addition to negative impacts, the literature also identifies African Americans’ core strengths and coping strategies that have a similarly historical basis. These strengths and coping strategies are discussed in their implications for White psychologists’ role in African Americans’ trauma recovery process.  相似文献   
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468.
《Cognition》2013,129(2):309-327
Infants and adults are thought to infer the goals of observed actions by calculating the actions’ efficiency as a means to particular external effects, like reaching an object or location. However, many intentional actions lack an external effect or external goal (e.g. dance). We show that for these actions, adults infer that the agents’ goal is to produce the movements themselves: Movements are seen as the intended outcome, not just a means to an end. We test what drives observers to infer such movement-based goals, hypothesizing that observers infer movement-based goals to explain actions that are clearly intentional, but are not an efficient means to any plausible external goal. In three experiments, we separately manipulate intentionality and efficiency, equating for movement trajectory, perceptual features, and external effects. We find that participants only infer movement-based goals when the actions are intentional and are not an efficient means to external goals. Thus, participants appear to infer that movements are the goal in order to explain otherwise mysterious intentional actions. These findings expand models of goal inference to account for intentional yet ‘irrational’ actions, and suggest a novel explanation for overimitation as emulation of movement-based goals.  相似文献   
469.
    
After summarizing Civitareses complex and stimulating thoughts, merits of his conceptualization are emphazised firstly before coming to drawbacks of it. As a supplementary perspective on the conceptualisation (TH) of Civitares the commentary is focused on a slightly different approach. Transformation into hallucinosis is linked to excessive forms of projective identification., which can have massive influence on the analyst, thus pressing him into (behavioral) patterns similar to what was phantazised, or hallucinated or deluded by the patient about the relationsship. If the analyst is after a shorter or longer period able to recognize, how near he is or was to the Patient's deluded or hallucinated Constructions of his world, this will give him a further source to sense and to examine the patients experience.  相似文献   
470.
    
Some suggest that the duty of humanitarian intervention should be discharged by states that are historically responsible for the occurrence of violence. A fundamental problem with this suggestion is that historically responsible states might be ill-suited to intervene because they are unlikely to enjoy support from the local population. Cécile Fabre has suggested a way around that problem, arguing that responsible states ought to pay for humanitarian interventions even though they ought not to take part in the military operations. We claim that Fabre’s idea is subject to two concerns. First, the duty to perform might not be appropriately transferrable from the historically responsible state to another state because it would allow the primary duty bearer to escape the worst costs of intervention. Second, an intervention might be as unlikely to generate local support when a historically responsible state pays for an intervention as when it performs it. These problems are enough to cast doubt on Fabre’s idea. However, the idea is helpful because it highlights as yet neglected questions about how the financial and material burden of humanitarian intervention is to be shared.  相似文献   
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