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In this paper, we studied spontaneous newborn movements regarding the coordination of the four limbs, arms and legs, from a dynamic perspective. We used the method of recurrence plots to analyse the kinematic data from audiovisual recordings of neonates. We identified temporal and spatial synchronization of the four limbs that resulted in high recurrence patterns of biomechanical reference configurations. Furthermore, we identified transitions between linear and nonlinear epochs in the movement behavior of newborns on different time scales by means of recurrence quantification analysis. Results are discussed in the context of the concept of a structural hierarchy, in which different time scales correspond to hierarchical levels of organization. 相似文献
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Contour adaptation (CA) is a recently described paradigm that renders otherwise salient visual stimuli temporarily perceptually invisible. Here we investigate whether this illusion can be exploited to study visual awareness. We found that CA can induce seconds of sustained invisibility following similarly long periods of uninterrupted adaptation. Furthermore, even fragmented adaptors are capable of producing CA, with the strength of CA increasing monotonically as the adaptors encompass a greater fraction of the stimulus outline. However, different types of adaptor patterns, such as distinctive shapes or illusory contours, produce equivalent levels of CA suggesting that the main determinants of CA are low-level stimulus characteristics, with minimal modulation by higher-order visual processes. Taken together, our results indicate that CA has desirable properties for studying visual awareness, including the production of prolonged periods of perceptual dissociation from stimulation as well as parametric dependencies of that dissociation on a host of stimulus parameters. 相似文献
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Mikael Leidenhag 《Zygon》2020,55(3):696-709
In this article, I defend my previous argument that natural divine causation suffers under the problem of causal overdetermination and that it cannot serve as a line of demarcation between theistic evolution (TE) and intelligent design (ID). I do this in light of Christoffer Skogholt's critique of my article. I argue that Skogholt underestimates the naturalistic ambitions of some current thinkers in TE and fails, therefore, to adequately respond to my main argument. I also outline how partial causation better serves as a model for the relationship between God's providence and evolution. 相似文献
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The relationship between perceptual categorization and organization processes in 3‐ to 4‐month‐old infants was explored. The question was whether an invariant part abstracted during category learning could interfere with Gestalt organizational processes. Experiment 1 showed that the infants could parse a circle in accord with good continuation from visual patterns consisting of a circle and a complex polygon. In Experiments 2 and 3, however, this parsing was interfered with by a prior category familiarization experience in which infants were presented with visual patterns consisting of a pacman shape and a complex polygon. Part 1 of Experiments 2 and 3 showed that the infants recognized the pacman as familiar, and Part 2 demonstrated that the representation of the pacman blocked the subsequent parsing of the circle. The results suggest that a cognitive system of flexible feature creation can override organizational principles with which a perceptual system may come pre‐equipped. 相似文献
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Douglas R. McGaughey 《Zygon》2006,41(3):727-746
Abstract. Immanuel Kant's theoretical knowledge and practical knowledge tempt conclusion that natural science and religion are two independent discourses of a dualistic system. To be sure, knowledge is anchored in two kinds of causality. Theoretical knowledge is governed by physical causality. Practical knowledge is concerned with the human capacity to initiate a sequence of events that nature could not accomplish on its own—although in conformity with, not independent of, natural causality. Furthermore, the two realms presuppose a common totality of order not of humanity's creation. Without these presuppositions, we could not experience the world as we do, and it would never occur to us to engage in a scientific investigation of the natural world. Hence, we should first exhaust our attempts at explanation on the basis of physical causality before turning to the aid of teleology. The anomalous becomes an occasion to seek a physical law not yet known whereas the miraculous hinders search for a natural law. However, higher than knowledge of “what is” is our capacity to discern “what should be.” This is an inclusive moral capacity that establishes what it means to be human and unites all moral agents in an invisible kingdom of ends that constitutes a moral culture in the physical world uniting religion and science. 相似文献
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Ann M. Michaud 《Zygon》2010,45(4):905-920
John Haught has awarded the debates between religion (Christianity in particular) and science a central place in his ongoing corpus of work. Seeking to encourage and enhance the conversation, Haught both critiques current positions and offers his own perspective as a potential ground for continuing the discussion in a fruitful manner. This essay considers Haught's primary criticisms of the voices on both sides of the debate which his work connotes as polarizing or conflating the debate. It also extrudes from Haught's work themes that provide alternative visions. The essay concludes with two questions for further consideration. 相似文献
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