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71.
Among psychologists and economists, prospect theory continues to be one of the most popular models of decision making. The theory's key property is reference dependence; specifically, how an individual's perception of loss or gain is dependent upon their starting point (i.e., the status quo). Although prospect theory is widely accepted, other authors have sought the inclusion of reference points besides the status quo. Initially these extensions focused on the importance of single reference points such as goals. More recently, authors have explained choice data by including multiple reference points within the value function. Multiple‐reference‐point theories generally assume that many choice situations possess an implicit or explicit goal, or point an individual will strive to obtain, and/or a minimum requirement (i.e., a “lower bound”) above which an individual will strive to stay. In two experiments, we present evidence that individuals can utilize the minimum requirement, status quo, and goal within a single risky decision task. Participants most often chose to maximize their chance of reaching reference points even when that decision was riskier, resulted in lower expected value, resulted in lower expected utility, or ran contrary to the predictions of prospect theory. Furthermore, salience and uncertainty moderated the use of goals and minimum requirements as reference points. Copyright © 2010 John Wiley & Sons, Ltd.  相似文献   
72.
The history of colonization and persistent attempts at self‐governance in the Philippines parallel the beginnings of counseling in the country, which were largely influenced by the United States. Because of the Guidance and Counseling Act of 2004 and the Psychology Act of 2009, counseling is on its way to professionalization and regulation. Counseling is growing in depth and credibility, as evidenced by applications in practice that are not only indigenous but powerfully relevant.  相似文献   
73.
孔子与《易》是有密切关系的,抛开《史记》和帛书的记载不言,仅就《论语》中两条最直接的材料来看确实如此。"加我数年……"当为孔子五十之前所说。五十之前,孔子也曾学《易》,而孔子认为知天命之年尤需学《易》。"不占而已"表明孔子解《易》以德,判定吉凶不需要占筮,而是取决于人的德性。孔子以"生生之德性"解《易》,以"道德必然性"解"天命",通过揭去《周易》的神秘外衣,发掘并发展其天人之学,将隐微难言的性与天道托诸于显著的人道德性,发展出天人合一的德性学说。  相似文献   
74.
Bullying at work is characterized by negative, repetitive and frequent acts towards a person, bearing reached with her physical and psychic health (Einarsen, Hoel, Zapf, & Cooper, 2003; Leymann, 1996). On the basis of research of Weiner (1996) and Rudolph, Roesch, Greitemeyer, and Weiner (2004), we postulated that the bullying acts, the behaviors of the bullied employee and it revictimisation would influence the judgments and the emotions of the witnesses. Research was carried out within the framework of the paradigm of the judges of 72 participants. The variance analyses show that the gravity of the acts decreases the feeling of equity, increases the attribution of responsibility towards the harcelor, decreases the attribution of responsibility to the victim and increases the help. The bullying acts always interact with the victim’s pro or antisocial behaviors. The emotions of the judges are mainly positive with regard to the victim and negative towards the harcelor except when bullied employee has emitted an antisocial behavior. The gravity of the bullying acts increases on the one hand sympathy, fear and sadness towards the victims, on the other hand, anger and dislike towards the harcelor.  相似文献   
75.
The “prosperity gospel” is an understudied feature of the religious landscape of the United States. Little is known about the social patterning of prosperity gospel beliefs. We focus on two core dimensions of socioeconomic status (SES)—education and income—as potential influences. Our analyses of data from the Pew Forum on Religion & Public Life's 2006 Survey of Pentecostals produce three findings. First, education and income have negative and mostly independent associations with prosperity gospel beliefs. Second, SES‐based patterns remain after accounting for other attributes of the religious role. Third, while most education‐based differences are contingent upon the attributes of the religious role, these contingencies are not replicated for income‐based differences. These observations reinforce the long‐standing claim that SES plays a pivotal—and complex—role in the social patterning of religious beliefs.  相似文献   
76.
This study examined the effects of social consensus and social status on attitude certainty that is conceptualized multi-dimensionally as perceived clarity and correctness of one's attitude. In a mock opinion exchange about a social issue, participants were either supported (high consensus) or opposed (low consensus) by most of the confederates. They were informed that their opinion (high status) or their opponents' opinion (low status) had the alleged psychological significance indicative of future success. Post-experimental attitude clarity was significantly greater when attitudinal position was associated with high rather than low status. Attitude correctness was interactively affected by social status and social consensus. Supporting the compensatory effect hypothesis, attitude correctness was comparable across the levels of social consensus as long as they were associated with high status, and across the levels of social status as long as they were associated with high social consensus.  相似文献   
77.
Abstract

To test the hypothesis that lower social status is associated with more smiling, the authors used newspaper photographs and their associated news stories as the basis for scoring the smiling and relative social status of the 2 individuals in each photograph. Independent raters judged smiling and 5 dimensions of relative status for 496 individuals in 248 newspaper photographs. There was no relation between status and smiling, although status and smiling were both related to other variables such as gender, age, and story valence. These findings add to a growing body of evidence that there is no generalized relation between smiling and status.  相似文献   
78.
According to the quasi-perceptualist account of philosophical intuitions, they are intellectual appearances that are psychologically and epistemically analogous to perceptual appearances. Moral intuitions share the key characteristics of other intuitions, but can also have a distinctive phenomenology and motivational role. This paper develops the Humean claim that the shared and distinctive features of substantive moral intuitions are best explained by their being constituted by moral emotions. This is supported by an independently plausible non-Humean, quasi-perceptualist theory of emotion, according to which the phenomenal feel of emotions is crucial for their intentional content.  相似文献   
79.
Applying resource control theory and social exchange theory, we examined the social network conditions under which elementary age children were likely to engage in relational aggression. Data on classroom peer networks and peer‐nominated behaviors were collected on 671 second‐ through fourth‐grade children in 34 urban, low‐income classrooms. Nested regression models with robust cluster standard errors demonstrated that the association between children's number of relationships and their levels of relational aggression was moderated by the number of relationships that their affiliates had. Children with more peer relationships (i.e., higher network centrality) exhibited higher levels of relational aggression, but only when these relationships were with peers who had fewer connections themselves (i.e., poorly connected peers). This finding remained significant even when controlling for common predictors of relational aggression including gender, overt aggression, prosocial behavior, victimization, social preference, and perceived popularity. Results are discussed in terms of their implications for advancing the literature on childhood relational aggression and their practical applications for identifying children at risk for these behaviors.  相似文献   
80.
Abstract : How are recent widespread movements of public outrage a wake‐up call to churches? Where are there similarities between these movements and what the church is called to be about? How can false gods, hopes, and desires be exposed pastorally? How can the “subversive remembering” of Word and sacrament bring depth to accompany these movements and meaning to the downturns or betrayal of the” American dream” that people are experiencing?  相似文献   
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