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211.
Gregg D. Caruso 《Zygon》2020,55(2):474-496
In recent decades, there has been growing interest among philosophers in what the various Buddhist traditions have said, can say, and should say, in response to the traditional problem of free will. This article investigates the relationship between Buddhist philosophy and the historical problem of free will. It begins by critically examining Rick Repetti's Buddhism, Meditation, and Free Will (2019), in which he argues for a conception of “agentless agency” and defends a view he calls “Buddhist soft compatibilism.” It then turns to a more wide-ranging discussion of Buddhism and free will—one that foregrounds Buddhist ethics and takes seriously what the various Buddhist traditions have said about desert, punishment, and the reactive attitudes of resentment, indignation, and moral anger. The article aims to show that, not only is Buddhism best conceived as endorsing a kind of free will skepticism, Buddhist ethics can provide a helpful guide to living without basic desert moral responsibility and free will. 相似文献
212.
A Description–Experience Gap in Social Interactions: Information about Interdependence and Its Effects on Cooperation 下载免费PDF全文
In social interactions, decision makers are often unaware of their interdependence with others, precluding the realization of shared long‐term benefits. In an experiment, pairs of participants played an Iterated Prisoner's Dilemma under various conditions involving differing levels of interdependence information. Each pair was assigned to one of four conditions: “No‐Info” players saw their own actions and outcomes, but were not told that they interacted with another person; “Min‐Info” players knew they interacted with another person but still without seeing the other's actions or outcomes; “Mid‐Info” players discovered the other's actions and outcomes as they were revealed over time; and “Max‐Info” players were also shown a complete payoff matrix mapping actions to outcomes from the outset and throughout the game. With higher levels of interdependence information, we found increased individual cooperation and mutual cooperation, driven by increased reciprocating cooperation (in response to a counterpart's cooperation). Furthermore, joint performance and satisfaction were higher for pairs with more information. We discuss how awareness of interdependence may encourage cooperative behavior in real‐world interactions. Copyright © 2013 John Wiley & Sons, Ltd. 相似文献
213.
本研究应用低频rTMS技术,通过在第三方惩罚(研究1)及第三方惩罚和第三方补偿(恢复性惩罚)并存的情况下(研究2),对个体双侧vmPFC功能进行抑制,探索vmPFC在得失情境下第三方惩罚决策中的作用。研究1结果表明,rTMS抑制右侧vmPFC功能将降低损失情境下的第三方惩罚,收益情境下未发生改变。研究2得到与研究1一致的结果,且第三方惩罚减少程度更大,第三方补偿并未发生改变。这些结果强调了vmPFC与第三方惩罚紧密相关,在第三方判断得失情境的影响时起关键作用。 相似文献
214.
215.
Welmer E. Molenmaker Gert-Jan Lelieveld Erik W. De Kwaadsteniet Eric Van Dijk 《决策行为杂志》2022,35(1):e2243
Common resource dilemmas (CRDs) and public good dilemmas (PGDs) are distinct types of social dilemmas, yet they model the same underlying conflict between the collective interest and one's self-interest. Here, we study and interpret behavioral differences between these two main types of social dilemmas by applying a logic of appropriateness. In two experiments, we argue and demonstrate that CRDs, relative to PGDs, evoke higher levels of cooperation, because taking from collective property (in CRDs) is generally considered less appropriate than not giving from personal property (in PGDs). Importantly, these differential considerations of appropriateness are reflected not only in the willingness to cooperate but also in the willingness to punish and reward others' (non)cooperative behavior. Taken together, the findings reveal that CRDs and PGDs elicit different norms of appropriateness. 相似文献
216.
Gary Ostertag 《Inquiry (Oslo, Norway)》2018,61(4):422-443
I here revisit a debate between Antonin Scalia and Ronald Dworkin concerning the constitutionality of capital punishment. As is well known, Scalia maintained that the consistency of capital punishment with the Eighth Amendment can be established on purely textualist principles; Dworkin denied this. There are, Dworkin maintained, two readings of the Eighth Amendment available to the textualist. But only on one of these readings is the constitutionality of capital punishment secured; on the other, ‘principled’, reading (favoured by Dworkin) it is not. Moreover, breaking the stalemate in favour of the former reading cannot be decided on textualist principles alone. To resolve the issue, Scalia (Dworkin argues) is forced to appeal to interpretive principles he has explicitly disavowed – principles that permit us to go beyond the text and invoke the framers’ intentions. In this paper, I argue that Dworkin has misdescribed the situation: there is in fact a plausible textualist argument that favours Scalia’s reading – one that, as per its textualist credentials, makes no reference to the framers’ intentions or expectations. 相似文献
217.
Do preconceived beliefs about evil influence perceptions and punishments of those who harm others? We examined the effects of belief in pure evil (BPE), demonization, and belief in retribution on punishment of a stereotypically (vs. non-stereotypically) evil criminal. Participants punished the stereotypically evil perpetrator more (i.e., greater recommended jail time, opposition to parole, and support for his execution) because of increases in demonization (i.e., greater perceptions of the criminal as wicked, evil, and threatening), but not increases in retributive feelings. However, regardless of the criminal’s exhibited stereotypically evil traits, greater BPE predicted harsher punishment of the perpetrator; both greater demonization and stronger retributive feelings mediated the relationship between BPE and severe punishments. Further, effect sizes indicated BPE (vs. the evilness manipulation) more strongly predicted demonization and punishment. Thus, some individuals naturally see perpetrators as demons, and retributively punish them, whether or not there is more explicit stereotypic evidence of their evil dispositions. 相似文献
218.
采用问卷法对1389名初中生进行调查,考察了学校参与在父母体罚与青少年网络游戏成瘾(Internet Gaming Addiction,IGA)关系间的中介效应,以及父子关系和母子关系在其中的调节效应。结果发现:(1)在控制了性别、年龄、家庭人均月收入和父母受教育水平后,父母体罚可显著正向预测青少年IGA;(2)学校参与显著部分中介父母体罚与青少年IGA的关系;(3)母子关系显著调节中介路径"父母体罚→学校参与→IGA",即父母体罚通过侵蚀青少年的学校参与进而增加其IGA的中介效应在高母子关系青少年群体中显著,但在低母子关系青少年群体中不显著。 相似文献
219.
以大学生为被试,采用3(金钱刺激:无金钱刺激、金钱奖励、金钱惩罚)×2(决策者角色:决策者、旁观者)的被试间实验设计,利用过程分离范式分别计算被试道德决策中的功利主义倾向和道义论倾向,从而探讨金钱刺激和决策者角色对个体道德决策的影响。结果发现:(1)无论是决策者还是旁观者,金钱刺激都不会影响其道义论倾向;(2)决策者的道义论倾向大于旁观者;(3)只在有金钱奖励时决策者的功利主义倾向才大于旁观者。 相似文献
220.
Predicting the use of corporal punishment: Child aggression,parent religiosity,and the BDNF gene 下载免费PDF全文