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151.
《The journal of positive psychology》2013,8(6):500-510
Using the Revised Youth Purpose Survey (Bundick et al., 2006), the Trait Hope Scale (Snyder et al., 1991), and the Satisfaction with Life Scale (Diener, Emmons, Larsen, & Griffin, 1985), the present study examined the relationship among purpose, hope, and life satisfaction among 153 adolescents, 237 emerging adults, and 416 adults (N = 806). Results of this cross-sectional study revealed that having identified a purpose in life was associated with greater life satisfaction at these three stages of life. However, searching for a purpose was only associated with increased life satisfaction during adolescence and emerging adulthood. Additionally, aspects of hope mediated the relationship between purpose and life satisfaction at all three stages of life. Implications of these results for effectively fostering purpose are discussed. 相似文献
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为考察大学生的人际信任对主观幸福感的影响机制以及亲社会行为和攻击行为的中介作用,采用人际信任问卷、亲社会行为问卷、攻击行为问卷、幸福感指数问卷对2256名大学生进行调查。研究结果显示:(1)人际信任正向预测大学生的主观幸福感,人际信任水平越高,主观幸福感越好;(2)人际信任通过亲社会行为与攻击行为的中介作用,间接影响主观幸福感。 相似文献
154.
Although most researchers acknowledge that subjective well-being (SWB) is multiply determined, little research and theory
simultaneously considers the effects of many types of determinants, located at many different levels of analysis. Guided by
a six-level model of “optimal human being” (Sheldon, 2004, ‚Optimal Human Being: An Integrated Multi-level Perspective’ (Erlbaum, Mahwah, N.J.)), we tested the hypothesis that psychological
need-satisfaction, a positive Big Five trait profile, good personal goal-progress, high self-esteem, positive social support,
and a happiness-conducing cultural membership would each uniquely predict SWB. These hypotheses were confirmed, supporting
the hierarchical perspective and irreducibility assumption that under-girded the research. Implications for SWB theory and
interventions, and for the task of integrating the many different types of personality constructs that exist, are discussed. 相似文献
155.
Although cross-sectional studies have shown a reliable association between marital status and subjective well-being, a recent longitudinal study [Lucas et al. 2003, Journal of Personality & Social Psychology 84(3), pp.␣527–539] found no support for the idea that happiness increases after marriage. Instead, participants who got married reported short-term increases followed by complete adaptation back to baseline levels of well-being. However, researchers have criticized this study on two grounds. First, these results contradict cohort-based analyses from a nationally representative sample. Second, these analyses do not control for pre-marriage cohabitation, which could potentially inflate baseline levels of well-being. The original data (plus four additional waves) are reanalyzed to address these concerns. Results confirm that individuals do not get a lasting boost in life satisfaction following marriage.The data used in this paper were made available by the German Institute for Economic Research (DIW). This research was supported by a grant from the Anthony Marchionne Foundation. 相似文献
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采用感恩问卷、正性情感负性情感量表、生活满意度问卷、抗挫折能力问卷和社会支持评定量表对865名中学生进行调查, 以考察中学生感恩和主观幸福感的关系, 以及社会支持与抗挫折能力在两者之间的中介作用。结果:(1)中学生正性情绪显著高于负性情绪;(2)中学生感恩与主观幸福感、社会支持、抗挫折能力相关显著;(3)结构方程分析结果显示, 中学生感恩直接负向预测负性情绪;社会支持和抗挫折能力在感恩与生活满意度、正性情绪间起到完全中介作用, 抗挫折能力在感恩和负性情绪间起部分中介作用。 结论:感恩能通过作用于社会支持和抗挫折能力来影响主观幸福感。 相似文献
159.
《Frontiers of Philosophy in China》2017,(2):207-223
This paper asks what should be the basis of a global environmental ethics.As Gao Shan has argued,the environmental ethics of Western philosophers such as Holmes Rolston and Paul Taylor is based on extending the notion of intrinsic value to that of objects of nature,and as such it is not very compatible with Chinese ethics.This is related to Gao's rejection of most—if not all—Western "rationalist" environmental ethics,a stance that I grant her for pragmatic reasons (though I remain neutral about it theoretically).Gao argues that the Daoist notion of living in harmony with nature can instead become the basis of a Chinese environmental ethics.However,the involved Daoist conception of living in harmony with nature is,in my view,based on an aesthetic property.The paper argues that despite the appeal of the Daoist view for a Chinese environmental ethics,an aesthetic property cannot provide the basis for a global environmental ethics.The paper also considers another version of Daoist environmental ethics,which does not rely on an aesthetic notion,but I argue that it too fails as such a candidate.As an alternative,the paper considers and applies contemporary Western thinkers on gratitude (such as Robert Emmons and Elizabeth Loder),proposing that gratitude to nature (environmental gratitude)can indeed provide the needed basis. 相似文献
160.
本研究基于文化智力理论与社会认同理论探讨了主流文化认同、自尊在文化智力与主观幸福感关系中的链式中介作用。研究采用文化智力量表、主流文化认同量表、自尊量表和幸福感指数量表对648名少数民族预科生进行调查。结果显示:(1)自尊是文化智力与少数民族预科生主观幸福感之间的中介变量;(2)主流文化认同是文化智力与少数民族预科生自尊的中介变量,因此,主流文化认同和自尊在文化智力与少数民族预科生主观幸福感之间起链式中介作用,这表明主流文化认同和自尊是影响文化智力与少数民族预科生主观幸福感之间关系的重要内因,研究结论对提高少数民族预科生主观幸福感具有重要的价值。 相似文献