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201.
透视医疗纠纷——辨析医患双方的权利和义务 总被引:1,自引:0,他引:1
樊民胜 《医学与哲学(人文社会医学版)》1999,(5)
发生医疗纠纷的一个重要原因是医患双方各自站在自己的立场上,维护自己的权利而产生的争端。由于我国卫生法制的滞后,患者被作为消费者伸张权利逐步成为趋势。但我国的医疗卫生事业的性质决定患者不能与消费者等同。医患双方应在更好的游戏规则下协调关系,减少纠纷。 相似文献
202.
203.
Merel Kindt Jos F. Brosschot 《Journal of psychopathology and behavioral assessment》1999,21(3):207-220
The relation between spider fear in children and cognitive processing bias toward threatening information was examined. It was investigated whether spider fear in children is related to a cognitive bias for threatening pictures and words. Pictorial and linguistic Stroop stimuli were administered to 28 spider phobic and 30 control children aged 8–12. Spider-phobic children showed a moderate bias for threatening words. Surprisingly, no bias was found for spider pictures, while the spider-phobic children judged the pictures as more aversive. Moreover, in a recent similar study in adults (Kindt & Brosschot, 1997), a strong relation between spider phobia and bias toward threat words and pictures was found. Several explanations are given to account for this divergence. 相似文献
204.
Although there has been a proliferation of models of supervision in the marriage and family therapy literature recently, most tend to focus on methods rather than on the process of supervision. The model presented here is grounded in developmental concepts and focuses on student learning through a dialectical process of cognitive and emotional growth and incorporates three stages: 1) developing relationships; 2) breaking impasses, and 3) orchestrating changes. Students discover that supervision becomes isomorphic with relationship issues that arise in their therapy sessions. Dialectical in nature in that each stage is characterized by the resolution of contradictory emotions, the supervision process helps supervisees experience emotional shifts in their interactions with others, referred to as emotional restructuring. 相似文献
205.
Raphael Sassower 《Studies in Philosophy and Education》1990,10(3):251-261
This paper suggests that medical education be revised to assist in diffusing potential ethical dilemmas that arise during health care provision. A revised medical education would emphasize the role of the humanities in the training of physicians, especially in light of recent critiques of the canonical scientific model in general, and more specifically in the use of that model for medical training and practice.I wish to thank Dr. Mary Ann Cutter and Melissa M. Amaro for their critical suggestions. 相似文献
206.
Kevin J. Sharpe 《Zygon》1990,25(1):105-122
Abstract. David Bohm's thinking has become widely publicized since the 1982 performance of a form of the Einstein-Podolsky- Rosen (EPR) experiment. Bohm's holomovement theory, in particular, tries to explain the nonlocality that the experiment supports. Moreover, his theories are close to his metaphysical and religious thinking. Fritjof Capra's writings try something similar: supporting a theory (the bootstrap theory) because it is close to his religious beliefs. Both Bohm and Capra appear to use their religious ideas in their physics. Religion, their source for physical hypotheses, provides the motivation to develop and uphold them. 相似文献
207.
Ronald M. Green 《Theoretical medicine and bioethics》1990,11(4):287-300
This paper examines the ethical issues of conflict of interest raised by the burgeoning development of physician involvement in for-profit entrepreneurial activities outside their practice. After documenting the nature and extent of these activities, and their potential for conflicts of interest, the paper assesses the major arguments for and against physicians' referral of patients to facilities they own or in which they invest. The paper concludes that an outright ban on such activity seems ethically warranted. 相似文献
208.
Nicole H. Weiss Clinesha D. Johnson Ateka Contractor Courtney Peasant Suzanne C. Swan 《Anxiety, stress, and coping》2017,30(3):347-363
Background: Past research underscores the key role of coping strategies in the development, maintenance, and exacerbation of posttraumatic stress disorder (PTSD) symptoms. The goal of the current study was to extend existing literature by examining whether race/ethnicity moderates the relations among coping strategies (social support, problem-solving, avoidance) and PTSD symptom clusters (intrusion, avoidance, numbing, arousal).Methods: Participants were 369 community women (134 African Americans, 131 Latinas, 104 Whites) who reported bidirectional aggression with a current male partner. Multigroup path analysis was utilized to test the moderating role of race/ethnicity in a model linking coping strategies to PTSD symptom clusters.Results: The strength and direction of relations among coping strategies and PTSD symptom clusters varied as a function of race/ethnicity. Greater social support coping was related to more arousal symptoms for Latinas and Whites. Greater problem-solving coping was related to fewer arousal symptoms for Latinas. Greater avoidance coping was related to more symptoms across many of the PTSD clusters for African Americans, Latinas, and Whites, however, these relations were strongest for African Americans.Conclusion: Results provide support for the moderating role of race/ethnicity in the relations among coping strategies and PTSD symptom clusters, and highlight potential targets for culturally informed PTSD treatments. 相似文献
209.
210.
Roderick Main 《Zygon》2017,52(4):1098-1122
In this article, I draw on historical and conceptual arguments to show, first, that disenchantment and the influential view of the relationship between science and religion to which disenchantment gives rise are rooted in the metaphysics of theism. I then introduce the alternative metaphysical position of panentheism and identify Jungian psychology as an important, if implicit, mid‐twentieth‐century instance of panentheistic thought. Using the example of Jungian psychology, I demonstrate how the viewpoint of panentheism undoes the implications of disenchantment for the relationship between science and religion, promoting greater opportunities for dialogue and reconciliation between science and religion. I note, however, that these closer relations may depend on understanding science and religion differently from how they are understood under disenchantment. While the original tension between science and religion is eased, another tension—between panentheistic and disenchanted understandings of science and religion—is exposed. I conclude by reflecting on some implications of this discussion for sociology. 相似文献