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991.
Need for Cognition (NFC), the tendency to engage in and enjoy thinking, is usually directly measured via self-report. In order to validate an indirect NFC Implicit Association Test, we followed up on evidence suggesting NFC to be related to electrocortical indicators of bottom-up and top-down attention allocation in an oddball paradigm. In 99 participants, we did not find effects of directly and indirectly measured NFC on the processing of task-irrelevant stimuli, but found a main effect of explicit NFC on bottom-up target processing and an interactive effect of explicit and implicit NFC on top-down target processing. These findings further implicate NFC in the modulation of attention allocation and highlight the usefulness of direct and indirect measures in individual differences research. 相似文献
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While historical research has shown that Beliefs in the End of the World (BEW) are present in human culture, no psychological study has yet explored why people endorse one BEW rather than another. The aim of this study is to understand how the BEWs are linked to other beliefs. Three BEWs were studied: Human Deserved End of the World (HDEW) (ecological view of the end of the world); AOW (an external and total end of the world); and Religious End of the World (RSEW) (end of the world caused by a God). Several common beliefs were hypothetically linked to them: Immanent and Ultimate Justice (two dimensions of the Belief in a Just World [BJW]); System Justification (SJ); and Religiosity. Eight hundred and eighty-one participants answered our questionnaires on general Internet forums. Results showed that: (1) HDEW is explained positively by Immanent Justice and negatively by SJs; (2) Annihilation of the World (AOW) is explained negatively by Ultimate Justice and Religiosity, and positively by SJ; and (3) RSEW is explained positively by Religiosity and Ultimate Justice. Justice, Religiosity and preservation of one’s way of life (SJ) seem to be ways to cope with the symbolic threat that is represented by the End of the World. Some perspectives for a psychological study of BEWs are presented. 相似文献
997.
Catherine Ayoun 《Infant and child development》1998,7(2):61-72
The relationship between maternal responsiveness and infant cognition was examined during two activities: the search for hidden objects and the learning of a contingency rule. Thirty-four mother–infant dyads were observed in a laboratory setting when the infants were 11 months old. The experimental session included three phases: a search for hidden objects (Piagetian tasks), the learning of a contingency rule on a touch screen, and a mother–infant play session using a standardised toy. The results indicated a link between performances in the search and contingency tasks. Moreover, infants who succeeded in both tasks had mothers who displayed higher responsiveness score. The findings are discussed in terms of the infant's detection of relevant stimulus information. © 1998 John Wiley & Sons, Ltd. 相似文献
998.
Audrey Heimler 《Journal of genetic counseling》1997,6(3):315-336
Master's level genetic counselors formed a professional society in 1979, 8 years after the first master's degree training program graduation. This paper presents an oral history of the early years of the National Society of Genetic Counselors (NSGC), reviews the symbiotic development and definition of a profession and a professional society, and discusses events and achievements attributed to the NSGC since its incorporation. This retrospective historical account is based on personal and collective oral history, NSGC archival material and other sources. 相似文献
999.
Xiangjun Li 《Frontiers of Philosophy in China》2006,1(4):561-571
Traditional Confucianism might be likened to a great tree, with various branches and trends of thought emerging from common roots. Continuing with this metaphor, Confucianism as a form of knowledge might be regarded as a main branch, and the resulting form of Confucianism constitutes the main body of Chinese learning. Due to modern society’s transformation, Confucianism as a form of knowledge has begun to disappear and the form of Confucianism which has its own discourse system and problem consciousness has become a disconnected tradition and an object of study of all the branches of learning in modern times. It is important for the present-day development of Confucianism that we break the rigescent modern academic system, propagate Confucianism as a form of knowledge, and rebuild the Confucian form of knowledge. __________ Translated from Hebei Xuekan 河北学刊 (Hebei Academic Journal), 2005(4) by Yan Xin 相似文献
1000.
Kenneth G. Ferguson 《Metaphilosophy》2004,35(5):648-660
Abstract: David Hume has warned us not to endeavor to derive an “ought” from an “is” (1990, 469–70), reprimanding those who attempt to draw value judgments from empirical facts. But Judith Jarvis Thomson refuses to accept that values and facts are logically disjoint in this manner, primarily because of her worry that such a partition of our moral values from the “facts” will place a grave limitation on any ethical system, namely, that its claims apparently cannot be proven. Consequently, Thomson is on the lookout for some provably true facts that can be used, contra Hume, to draw conclusions about moral values. Thomson begins by rejecting all generalist conceptions of the good (specifically, the utilitarian's identification of the good with pleasure) and proceeds to fracture the good into various kinds of “goodness in a way,” hoping to produce by this disintegration some moral facts that can be used to set ethics on an objective foundation. But I will argue that Thomson's so‐called objective facts are actually nothing but disguised moral claims, and that in attempting to sidestep the classic fallacy identified by Hume, she has blundered into another pitfall—the Smuggler's Fallacy, the offense of concealing her moral conclusions inside the premises of her argument. 相似文献