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241.
《The journal of positive psychology》2013,8(4):173-186
This study investigates subjective well-being (SWB) among residents of Munich (n?=?380) and Venice (n?=?545) with respect to their individual SWB and their judgments of SWB for residents of their own city and those living in the other city. Our results indicate that egocentrism rather than striving for self-enhancement guided people's judgments of SWB. For people with low individual SWB, a below-average effect was found, whereas for people with high individual SWB, a better-than-average effect emerged. Also in line with the egocentrism approach, judgments of individual SWB were positively related to the judgments of SWB for residents of their own city, but unrelated to SWB of those living in the other city. Implications for future research are discussed. 相似文献
242.
《The journal of positive psychology》2013,8(6):829-835
ABSTRACTThe present study sought to determine if the positive association between positive emotions and life satisfaction can be understood as a function of hope in Chinese. Consistent with the broaden-and-build model of positive emotions, we tested the hypothesis that positive affectivity, the disposition to experience positive emotions, would be associated with broadening hope agency, building hope pathways, or both, in a sample of 212 Chinese college students. Results examining for bootstrapped mediation testing with multiple mediators indicated that positive affectivity was indirectly associated with life satisfaction through hope agency, but not through hope pathways. In support for partial mediation, however, the association between positive affectivity and life satisfaction remained significant even after including hope components in the model. Some implications of the present findings are discussed. 相似文献
243.
《The journal of positive psychology》2013,8(5):317-330
Three studies examined the meaning ascribed to events varying in intensity and valence and how meaning detection and construction relate to the experience of meaning in life events. In Study 1, participants were more likely to expect meaning to emerge from major life events particularly if they are negative, while trivial events were expected to be meaningful if they were positive. Study 2 showed that constructed meaning was more likely to occur in response to negative events while detected meaning was more likely to be associated with positive events. Study 3 showed that this ‘match’ between valence and meaning strategy predicted enhanced experience of meaning in those events. These studies suggest that the more subtle experience of meaning detection may provide a way to understand the meaning that emerges from positive events and experiences. 相似文献
244.
《The journal of positive psychology》2013,8(6):461-470
We hypothesized that gratitude would be related to sense of coherence via positive reframing, which is a process by which negative events or circumstances are seen in a positive light. We tested this hypothesis in two studies. In Study 1 (N = 166) we found a strong, robust relationship between trait gratitude and sense of coherence above and beyond life satisfaction, positive and negative affect, happiness, and social desirability. Study 2 (N = 275) showed that gratitude at Time 1 predicted sense of coherence at Time 2, controlling for baseline scores. Positive reframing mediated the relationship between gratitude and SOC. Results are discussed in terms of their practical implications. 相似文献
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246.
Sense of Divine Involvement and Sense of Meaning in Life: Religious Tradition as a Contingency
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Jong Hyun Jung 《Journal for the scientific study of religion》2015,54(1):119-133
This study examines the association between sense of divine involvement and sense of meaning in life. Then it proceeds to assess how this association varies by religious tradition. Using a random and national sample from the 2007 Baylor Religion Survey, this study finds that sense of divine involvement is associated with greater odds of having a sense of meaning in life. In addition, religious affiliation modifies this association. Specifically, the positive association between sense of divine involvement and the odds of having a sense of meaning in life is observed only among evangelical Protestants, mainline Protestants, and Catholics, but not among other religionists and religious nones. I discuss how the results make contributions to knowledge about the link between religious beliefs, religious tradition, and mental health. 相似文献
247.
Anthony F. Beavers 《Metaphilosophy》2002,33(1&2):70-82
248.
运动员的生活满意感:个人自尊与集体自尊的贡献 总被引:40,自引:0,他引:40
评估了个人自尊与集体自尊在预测运动员的一般生活满意感和训练比赛满意感时的相对重要性。被试为139名中国运动员,男68名,女71名,平均年龄19.64岁。分层回归的结果发现,在控制了人口统计学变量、个人自尊和社会支持3类变量以后,集体自尊单独解释了训练比赛满意感总方差的13%。优势分析的结果表明,预测训练比赛满意感时,集体自尊最为重要,贡献了已解释方差的67%。这些结果提示,需要用不同的自尊来预测不同的满意感。 相似文献
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250.
Ingrid H. Shafer 《Zygon》2002,37(4):825-852
Two theme–setting quotations introduce this essay—that of Yeats's falcon, deaf to the falconer's call, adrift in space above the blood–dimmed tide, counterpoised to Pierre Teilhard de Chardin's call to abandon old nationalistic prejudices and build the earth. With primary references to the thought of Teilhard, along with, among others, to Ewert Cousins, Andrew M. Greeley, Karl Jaspers, Marshall McLuhan, Ilya Prigogine, Karl Rahner, Leonard Swidler, David Tracy, and Alfred North Whitehead, I argue that the most crucial intellectual paradigm shift of the twenty–first century will challenge humanity to take the turn from uncritical attachment to rigid absolutism or atomistic fragmentation toward a sense of open–ended, off–centered centeredness and fluid connections—from a static to a dynamic model of reality. Central to my argument is the Teilhardian reinterpretation of the Christian metaphors of creation, fall, incarnation, salvation, and the eschaton in the evolutionary terms of the emergence of cosmic consciousness from the chrysalis of the world of the past—from chaos to order, from biosphere via noosphere to theosphere. Facilitated by the exponential growth of populations, collaborative research, science, technology, and global communication (most dramatically manifested by the Internet), this emergent understanding of what it means to be human can, first, foster the awareness that in humanity evolution has become conscious of itself, and then, gradually, precipitate the formation of “the global village” (the mystical body of Christ), as respectful dialogue replaces diatribe and the dualistic pugilism of Samuel Huntington's “Clash of Civilizations” is gradually transformed into a nonadversarial mentality that values shared humanity and a common purpose. Thus, eons hence, empowered by love–energy, the transmutation of the human into the ultra–human can take the ultimate quantum leap into a yet higher dimension where spirit/energy is no longer in need of flesh/mass, and Earth can be safely left behind. 相似文献