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51.
Longitudinal data spanning early (30s) and older (late 60s/mid-70s) adulthood were used to study spiritual development across the adult life course in a sample of men and women belonging to a younger (born 1928/29) and an older (born 1920/21) age cohort. All participants, irrespective of gender and cohort, increased significantly in spirituality between late middle (mid-50s/early 60s) and older adulthood. Members of the younger cohort increased in spirituality throughout the adult life cycle. In the second half of adulthood, women increased more rapidly in spirituality than men. Spiritual involvement in older age was predicted by religious involvement and personality characteristics in early adulthood and subsequent experiences of negative life events.  相似文献   
52.
Can collectives feel guilt with respect to what they have done? It hasbeen claimed that they cannot. Yet in everyday discourse collectives areoften held to feel guilt, criticized because they do not, and so on.Among other things, this paper considers what such so-called collectiveguilt feelings amount to. If collective guilt feelings are sometimesappropriate, it must be the case that collectives can indeed beguilty. The paper begins with an account of what it is for a collectiveto intend to do something and to act in light of that intention.According to this account, and in senses that are explained, there is acollective that intends to do something if and only if the members of agiven population are jointly committed to intend as a body to do thatthing. A related account of collective belief is also presented. It isthen argued that, depending on the circumstances, a group's action canbe free as opposed to coerced, and that the idea that a collective assuch can be guilty of performing a wrongful act makes sense. The ideathat a group might feel guilt may be rejected because it is assumed thatto feel guilt is to experience a ``pang'' or ``twinge'' of guilt –nothing more and nothing less. Presumably, though, there must becognitions and perhaps behavior involved. In addition, the primacy, eventhe necessity, of ``feeling-sensations'' to feeling guilt in theindividual case has been questioned. Without the presumption that it isalready clear what feeling guilt amounts to, three proposals as to thenature of collective guilt feelings are considered. A ``feeling ofpersonal guilt'' is defined as a feeling of guilt over one's own action.It is argued that it is implausible to construe collective guiltfeelings in terms of members' feelings of personal guilt. ``Membershipguilt feelings'' involve a group member's feeling of guilt over what hisor her group has done. It is argued that such feelings are intelligibleif the member is party to the joint commitment that lies at the base ofthe relevant collective intention and action. However, an account ofcollective guilt in terms of membership guilt feelings is found wanting.Finally, a ``plural subject'' account of collective guilt feelings isarticulated, such that they involve a joint commitment to feel guilt asa body. The parties to a joint commitment of the kind in question may asa result find themselves experiencing ``pangs'' of the kind associatedwith personal and membership guilt feelings. Since these pangs, byhypothesis, arise as a result of the joint commitment to feel guilt as abody, they might be thought of as providing a kind of phenomenology forcollective guilt. Be that as it may, it is argued the plural subjectaccount has much to be said for it.  相似文献   
53.
Drawing on the motivated cognition literature, we examine how self-affirmation processes influence self-justification needs and escalation decisions. Study 1 found that individuals with a larger pool of affirmational resources (high self-esteem) reduced their escalation compared to those with fewer affirmational resources (low self-esteem). Study 2 extended these findings by demonstrating that individuals also de-escalated their commitments when they were provided an opportunity to affirm on an important value. Finally, Study 3 found that affirming on traits that were of low relevance (e.g., creativity) to an initial decision reduced escalation, but affirming on decision-relevant traits (e.g., decision-making ability) ironically increased escalation. Across three studies, using three instantiations of self-affirmations and two measures of escalation, the results highlight the potential benefits and costs of using self-affirmation as a vehicle to de-escalate commitment.  相似文献   
54.
This article explores the question: what is it for two or more people to intend to do something in the future? In a technical phrase, what is it for people to share an intention? Extending and refining earlier work of the author’s, it argues for three criteria of adequacy for an account of shared intention (the disjunction, concurrence, and obligation criteria) and offers an account that satisfies them. According to this account, in technical terms explained in the paper, people share an intention when and only when they are jointly committed to intend as a body to do such-and-such in the future. This account is compared and contrasted with the common approach that treats shared intention as a matter of personal intentions, with particular reference to the work of Michael Bratman.  相似文献   
55.
香港的医疗制度由一个"二元医疗体系"组成,在体制模式、融资制度及服务规管三方面的安排都有其独特之处,为香港七百多万人提供了一个全民医疗安全网,能够达到公平、有效、可及性高及质素佳的要求。但是这个医疗系统也存在不少问题和隐忧,需要有效的改革,包括管治、管理、服务安排和融资模式改革等。  相似文献   
56.
ABSTRACT

Past empirical evidence has suggested that a positive supervisor feedback environment may enhance employees' organizational citizenship behavior (OCB). In this study, we aim to extend previous research by proposing and testing an integrative model that examines the mediating processes underlying the relationship between supervisor feedback environment and employee OCB. Data were collected from 259 subordinate-supervisor dyads across a variety of organizations in Taiwan. We used structural equation modeling to test our hypotheses. The results demonstrated that supervisor feedback environment influenced employees' OCB indirectly through (1) both positive affective-cognition and positive attitude (i.e., person-organization fit and organizational commitment), and (2) both negative affective-cognition and negative attitude (i.e., role stressors and job burnout). Theoretical and practical implications are discussed.  相似文献   
57.
Experiential avoidance (also referred to as acceptance or psychological flexibility) is a core construct of third-wave behavior therapies. It is the tendency to avoid uncomfortable thoughts or feelings, even when doing so has negative long-term consequences. In order for developments in experiential avoidance and third-wave behavior therapies to continue, it is imperative to examine the construct validity of the most widely used measures of this construct, the Acceptance and Action Questionnaire–II (AAQ-II) and the Multidimensional Experiential Avoidance Questionnaire (MEAQ). In Amazon’s Mechanical Turk (N = 1,052) and college (N = 364) samples, we evaluated the construct validity of these measures. The AAQ-II demonstrated suboptimal patterns of convergent and discriminant validity with measures of neuroticism/negative affect (Big Five Inventory, Big Five Aspects Scale, Positive and Negative Affect Schedule), the MEAQ, and mindfulness (Five Factor Mindfulness Questionnaire). In contrast, the MEAQ demonstrated optimal convergent and discriminant validity. Factor analyses at the scale, subscale, and item levels demonstrated that the AAQ-II loads with indicators of neuroticism/negative affect and not with other constructs at the core of third-wave behavior therapies. In contrast, the MEAQ loads on factors with mindfulness or forms its own factors. These findings suggest the AAQ-II functions as a measure of neuroticism/negative affect, whereas the MEAQ functions as an indicator of experiential avoidance. These findings have substantial implications for research on experiential avoidance and third-wave behavior therapies. Therefore, in order to improve the theory, research, and practice of third-wave behavior therapies, we recommend using the MEAQ to assess experiential avoidance.  相似文献   
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59.
Outlaw Motorcycle Gangs (OMCGs) in Australia are subject to over 30 pieces of legislation restricting the movement and association of members. The justification for these acts is the presumption that the OMCG are criminal organizsations. This presumption has not been proven empirically by government agencies nor tested by academic research partly due to the difficulty in obtaining sufficient information. This paper tests the presumption by analyzing the data contained in the Queensland Police Service’s application to the Supreme Court to list the Finks MC, Gold Coast, as a criminal organization.  相似文献   
60.
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