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381.
基于社会认同理论,以社会责任型人力资源管理作为组织道德性的线索,探讨其对组织认同与亲组织非伦理行为之间关系的调节作用及其对亲组织非伦理行为的直接影响。采用多层线性建模技术进行数据分析,结果表明:当社会责任型人力资源管理水平低时,组织认同正向影响亲组织非伦理行为;当社会责任型人力资源管理水平高时,组织认同对亲组织非伦理行为没有显著影响;社会责任型人力资源管理对亲组织非伦理行为具有抑制作用。 相似文献
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Gerard Walmsley 《Frontiers of Philosophy in China》2013,8(1):31
This paper argues that rather than looking to the past for a previously developed set of traditional values and virtues we should instead look to the past for ways of thinking about morality and ethics which may be found in the “tradition” and which may also be relevant for the contemporary situation. It examines the causes of the disconnection between traditional ways of thinking and the contemporary situation at two levels: the marginalization of morality and the disarray in ethics. Both aspects are found to be rooted in the emergence of the empirical scientific differentiation of consciousness. The paper then goes on to ask what resources in the tradition may be found to overcome the gap between ancient and modern, or traditional and contemporary, ways of thinking about morality and ethics. The contemporary relevance of the thought of Bernard Lonergan to this issue is examined. 相似文献
384.
In or out? How the perceived morality (vs. competence) of prospective group members affects acceptance and rejection 下载免费PDF全文
Romy van der Lee Naomi Ellemers Daan Scheepers Bastiaan T. Rutjens 《European journal of social psychology》2017,47(6):748-762
When is an individual likely to be accepted or rejected by a group? This research investigates responses towards prospective group members depending on how they compare to the group in terms of their perceived morality or competence. Because morality is of particular importance to groups, we hypothesized that the perceived morality of prospective group members has more impact on the group's tendency to accept versus reject them than their competence. Across three experiments, employing self‐report, psychophysiological and behavioural measures, results supported this hypothesis: Immoral (vs. incompetent) individuals were perceived as more different from the group and were more likely to be rejected. Additionally, the rejection of prospective group members with perceived inferior morality (but not those with inferior competence) was mediated by the group threat they imply. Inclusion success thus seems to be mainly contingent upon how a group evaluates the individual's morality relative to the group's standards. 相似文献
385.
The effect of threatened morality on negative emotions and on altruistic behaviour has been shown to diminish following physical cleansing (hand-washing). We hypothesised that threatened morality will broadly impair the executive control system, and that physical cleansing will moderate this detrimental effect. Thirty-seven participants were asked to write about an immoral deed they had committed, whereupon half of them were allowed to wipe their hands. Three executive control tasks—Stroop, stop-signal, and object interference—were then administered to all participants. Participants who had not wiped their hands, but not those who did, demonstrated impaired performance, compared to hand-washing controls, in all three tasks. We conclude that threatened morality has a detrimental effect on executive control, specifically on conflict monitoring and response inhibition, and that physical cleansing “frees” this system, counteracting the detrimental effects of morality threats. We discuss possible implications for obsessive–compulsive disorder, which is characterised by deficient executive control and in which both threatened morality and physical cleansing are central concerns. 相似文献
386.
J. Wentzel Van Huyssteen 《Zygon》2008,43(2):505-525
In this response to essays by Barbara J. King, Gregory R. Peterson, Wesley J. Wildman, and Nancy R. Howell, I present arguments to counter some of the exciting and challenging questions from my colleagues. I take the opportunity to restate my argument for an interdisciplinary public theology, and by further developing the notion of transversality I argue for the specificity of the emerging theological dialogue with paleoanthropology and primatology. By arguing for a hermeneutics of the body, I respond to criticism of my notion of human uniqueness and argue for strong evolutionary continuities, as well as significant discontinuities, between primates, humans, and other hominids. In addition, I answer critical questions about theological methodology and argue how the notion of human uniqueness, theologically restated as the image of God, is enriched by transversally appropriating scientific notions of species specificity and embodied personhood. 相似文献
387.
Don Browning 《Zygon》2008,43(2):371-383
Although psychiatry is interested in what both body and mind contribute to behavior, it sometimes emphasizes one more than the other. Since the early 1980s, American psychiatry has shifted its interest from mind and psyche to body and brain. Neuroscience and psychopharmacology are increasingly at the core of psychiatry. Some experts claim that psychiatry is no longer interested in problems in living and positive goals such as mental health, happiness, and morality but rather has narrowed its focus to mental disorders addressed with psychotropic drugs. In view of this trend, psychiatry needs to confront two questions in social philosophy. If it is no longer directly concerned with health and happiness, how does it relate to these positive goals? And how does it relate as a medical institution to religious institutions, schools, and other organizations that directly promote health, happiness, morality, and the purposes of life? It is not enough for psychiatry to renounce its moral role; its practices still shape cultural values. Psychiatry should take more responsibility for developing a public philosophy that addresses these issues. 相似文献
388.
An Adaptation for Altruism? The Social Causes, Social Effects, and Social Evolution of Gratitude 总被引:1,自引:0,他引:1
Michael E. McCullough Marcia B. Kimeldorf Adam D. Cohen 《Current directions in psychological science》2008,17(4):281-285
ABSTRACT— People feel grateful when they have benefited from someone's costly, intentional, voluntary effort on their behalf. Experiencing gratitude motivates beneficiaries to repay their benefactors and to extend generosity to third parties. Expressions of gratitude also reinforce benefactors for their generosity. These social features distinguish gratitude from related emotions such as happiness and feelings of indebtedness. Evolutionary theories propose that gratitude is an adaptation for reciprocal altruism (the sequential exchange of costly benefits between nonrelatives) and, perhaps, upstream reciprocity (a pay-it-forward style distribution of an unearned benefit to a third party after one has received a benefit from another benefactor). Gratitude therefore may have played a unique role in human social evolution. 相似文献
389.
390.
陈少明 《Frontiers of Philosophy in China》2008,3(3):335-351
By analysing the two relevant psychological phenomena of “endurance” and “non-endurance,” this essay aims to reveal the ethical
implications of a Confucian approach, namely regarding non-endurance as an impulse of primary virtue. Based on this case study,
the author then explores the significance of moral cultivation or psychological training in establishing moral personality
and the complexities of such a process. Meanwhile, “love” in Confucian ethics means sympathy for the inferior rather than
affection for the revered. Hopefully, this study may deepen our understanding of virtue ethics.
Translated by Zheng Shuhong from Xueshu Yuekan 学术月刊 (Academic Monthly), 2007, (1): 60–65 相似文献