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581.
错误记忆指的是人们会回忆或再认那些没有出现过的事件。目前,针对错误记忆的研究多集中于视力正常的人群。国外近年来有针对视障人群错误记忆的研究认为,在听觉学习情境中视障成人有更好的真实记忆和更低的错误记忆。目前对于盲生的错误记忆特征尚缺乏研究。而盲文摸读作为视障人群重要的学习方式,其对视障人群的真实记忆和错误记忆的影响尚未有研究者关注。本研究以初中盲生和视力正常学生作为研究对象,采用DRM范式,发现被试采用阅读学习(盲生摸读盲文,视力正常学生阅读屏幕文字)和听觉学习两种学习方式下,都发现被试身上存在稳定的错误记忆;盲生的错误记忆显著低于视力正常学生。在摸读学习方式下,盲生真实记忆好于听觉学习方式。  相似文献   
582.
王汐朋 《管子学刊》2009,(4):98-103
在殷商、西周、春秋三个时期,卜筮对于中国早期至上神信仰的作用历经了从催生到消泯的变化:殷商时期,卜筮与至上神"帝"信仰有着表里与共的内在关系,卜筮催生宗教;西周以后,周人不再把"帝"而是把祖考作为信仰对象,卜筮沦为了政治的工具,与"帝"信仰发生了断裂;春秋时期,卜筮又成了人本精神所利用的舞台,周人借助对卜筮形式的肯定和卜筮结果的否定来彰显人的主体性,消泯"帝"信仰。卜筮在历史中两种截然相反的作用,对早期中国宗教的发生与夭折形成深刻的影响。  相似文献   
583.
584.
Two experiments tested whether 4- and 5-year-olds follow the rule “ignorance means you get it wrong.” Following this rule should lead children to infer that a character who is ignorant about some situation will also have a false belief about it. This rule should sometimes lead children into error because ignorance does not imply false belief. In Experiment 1, children and adults were told about a girl who is looking for her dog but does not know which of two boxes it is under. Most children predicted that the girl would look in the box with the dog and not in the empty box; adults chose both boxes equally. Experiment 2 used a similar story but varied whether the girl wants to approach or avoid her dog. Again, most children predicted that the girl would succeed. These findings suggest that children do not follow the rule “ignorance means you get it wrong.”  相似文献   
585.
Alpha,Dimension-Free,and Model-Based Internal Consistency Reliability   总被引:2,自引:2,他引:0  
As pointed out by Sijtsma (in press), coefficient alpha is inappropriate as a single summary of the internal consistency of a composite score. Better estimators of internal consistency are available. In addition to those mentioned by Sijtsma, an old dimension-free coefficient and structural equation model based coefficients are proposed to improve the routine reporting of psychometric internal consistency. The various ways to measure internal consistency are also shown to be appropriate to binary and polytomous items. Research supported in part by grants DA00017 and DA01070 from the National Institute on Drug Abuse. This paper is based in part on Bentler (2003).  相似文献   
586.
道德信仰危机的成因及其克服   总被引:2,自引:0,他引:2  
道德信仰是对道德的终极关怀,是理性的非理性存在方式,是人的精神支柱。道德理想主义,制度安排不尽合理,市场经济负面效应以及社会主义低谷是道德信仰危机的重要根源。发展经济,加强制度伦理建设,强化规则意识等克服道德信仰危机的主要措施。  相似文献   
587.
用信息函数法对标准参照测验作质量分析   总被引:1,自引:0,他引:1  
根据项目反应理论的信息函数法,以自主开发的“现代教育和心理测量通用分析系统”为工具,对两个大规模实施的标准参照测验进行了测验质量分析。结果说明,信息函数分析法比经典真分数理论分析法,可以获得更丰富、深刻、有针对性的资料,能对项目筛选修订、测验编制开发给出有力的指导,值得大力引进、推广。  相似文献   
588.
Olsson  Erik J. 《Studia Logica》2003,73(2):219-240
Hans Rott has argued, most recently in his book Change, Choice and Inference, that certain formal correspondences between belief revision and rational choice have important philosophical implications, claiming that the former strongly indicate the unity of practical and theoretical reason as well as the primacy of practical reason. In this paper, I confront Rott's argument with three serious challenges. My conclusion is that, while Rott's work is indisputable as a formal achievement, the philosophical consequences he wants to draw are not forthcoming. This revised version was published online in August 2006 with corrections to the Cover Date.  相似文献   
589.
Shah, N. The Philosophical Quarterly, 56, 481–498 (2006) has defended evidentialism on the premise that only it (and not pragmatism) is consistent with both (a) the deliberative constraint on reasons and (b) the transparency feature of belief. I show, however, that the deliberative constraint on reasons is also problematic for evidentialism. I also suggest a way for pragmatism to be construed so as to make it consistent with both (a) and (b) and argue that a similar move is not available to the evidentialist. Thus, far from settling the debate in favour of evidentialism, considerations concerning the deliberative constraint on reasons support pragmatism.  相似文献   
590.
James Montmarquet 《Synthese》2008,161(3):393-402
My aim here is to characterize a certain type of ‘virtue approach’ to questions of responsibility for belief; then to explore the extent to which this is helpful with respect to one fundamental puzzle raised by the claims that we have, and that we do not have, voluntary control over our beliefs; and then ultimately to attempt a more exact statement of doxastic responsibility and, with it a plausible statement of ‘weak doxastic voluntarism.’ See my longest treatment of these in Montmarquet (1993). An account closer to the one presented here may be found in Montmarquet (2000). More recent treatments, emphasizing point (ii) just below, the role of context, would include Montmarquet (forthcoming).  相似文献   
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