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11.
Religious affiliation and the family 总被引:1,自引:0,他引:1
The process of religious affiliation is mediated by institutions such as the family, which provide a network of ties to the public sphere. Variations in the likelihood of those with no religious affiliation in high school (N=900) becoming church members by the time they reach 30 are explained in terms of a combination of individual attributes, such as educational and spatial mobility, and changes in structural location, such as the transition to marital and parental status. Panel data from the Career Development Study show that women's chances of affiliation are more affected than are men's by parents' religious homogamy, getting married, and having children. 相似文献
12.
This paper argues that, since the Second Vatican Council (Vatican II), there has been a significant shift in the rhetorical stance of the Roman Catholic Church toward homosexuality in which the pre-council rhetoric, which condemned both act (i.e., homosexual behavior) and actor (i.e., the homosexual) has been replaced by two distinctly different rhetorics: a moral rhetoric, which continues the Church's long-standing condemnation of homosexual acts as sins, and a pastoral rhetoric, which argues that homosexuals should be ministered to and embraced. A Burkean pentadic analysis is used to define how the two rhetorics differ from each other and from the earlier rhetoric. The three major influences (i.e., Scripture, Tradition, and Catholic theology/philosophy) that have shaped, and continue to shape, the Church's position regarding homosexuality are described. Some of the socio-political implications of this shift are emphasized. 相似文献
13.
Can we rationally learn to coordinate? 总被引:1,自引:0,他引:1
In this paper we examine the issue whether individual rationality considerations are sufficient to guarantee that individuals will learn to coordinate. This question is central in any discussion of whether social phenomena (read: conventions) can be explained in terms of a purely individualistic approach. We argue that the positive answers to this general question that have been obtained in some recent work require assumptions which incorporate some convention. This conclusion may be seen as supporting the viewpoint of institutional individualism in contrast to psychological individualism. 相似文献
14.
从数字技术应用素养、数字内容社交素养、数字媒体创新素养和数字安全保护素养4个维度构建农村居民数字素养评价指标体系,探讨数字素养对农村居民数字生活参与的影响效应和作用机制。研究发现,农村居民数字素养总体偏低。数字素养显著正向影响农村居民数字消费、数字文娱、数字出行、数字教育、数字医疗和数字生活参与度。社会网络、社会学习和自我效能感在上述影响中发挥部分中介作用,并且对不同领域数字生活的影响有较显著差异。进一步研究发现,数字素养通过强弱社会关系网络对农村居民各领域数字生活影响存在差异,尤其是弱关系网络对参与复杂数字生活有显著影响。据此提出建立健全数字教育培育体系,提高农村居民自我效能感,统筹协调强、弱社会网络,提升社会学习能力等对策建议。 相似文献
15.
略论宗教在社会主义和谐社会建设中的积极作用 总被引:1,自引:0,他引:1
构建社会主义和谐社会是一项浩繁的事业,需要社会各界共同奋斗。宗教教义中蕴涵许多有关和谐的思想资源,我们应积极挖掘这些资源,采取多种方式和途径,动员信教群众努力为建设社会主义和谐社会做出贡献。 相似文献
16.
基于VARK学习风格模型,以对应分析方法对IY、第二步、CKCC和积极行动四门远程社会情感学习课程的研究发现:课程学习风格偏好具有差异,其教学活动体现出不同的风格搭配且混合式学习是实现不同学习风格的主要方式。其中,IY偏好视觉和动觉的学习风格,教学活动主要包括观看视频,然后根据指示进行有道具的情境模拟活动,主要以视频课作为远程教学方式;第二步偏好读写的学习风格,教学活动主要包括阅读图片文字材料,然后完成书写类的作业,主要以数字课程作为实现方式;CKCC同样偏好读写的学习风格,教学活动主要包括教材阅读,同时伴随讨论和讲述,主要以直播课为远程教学方式;积极行动偏好听觉的学习风格,更加注重同伴间的讨论和互动,同样以在线直播课程为远程教学方式。这四门课程为其它远程社会情感学习课程开发提供了借鉴,包括课程特色和教学目标与学习风格需匹配,以及混合式学习促进不同学习风格活动效果。 相似文献
17.
美国代理祖父母志愿者项目是借助代际间服务型学习方法,以满足社区需求为导向,利用各类资源实施的一种社区教育和服务活动,旨在改善老年人生活质量,促进老年人和儿童青少年共同发展,构建互利共生社区服务型学习生态。其运行机制包括涵盖招募选拔、志愿者培训、服务实践和绩效评估四个环节及分工明确的协同合作。其项目实践以循证服务模式为依托,项目设计与运行保持了一定的自主性,效果评估体现了综合多维性。美国代理祖父母志愿者项目可以为我国发挥社区作用,推动社区教育发展,促进养老托幼一体化服务建设,构建互利共生的服务型学习生态提供参考借鉴。 相似文献
18.
学习品质是帮助幼儿获得积极学业成就的内在机制,家庭环境是影响幼儿学习品质发展的重要因素。为了深入探究幼儿学习品质与家庭因素之间的关系,本研究运用CMA3.7软件对34项实证研究的相关文献进行元分析。研究结果显示,幼儿学习品质与家庭因素呈现显著正相关。不同学习品质纬度与家庭因素的相关程度存在差异。从高到低排序为:想象与创造、坚持与专注、反思与解释、主动性、好奇心与兴趣。具体而言,家庭经济条件、父母参与程度以及家庭投入与支持对幼儿学习品质发展有显著影响。此外,性别与年龄对幼儿学习品质不同纬度的发展水平具有显著调节效应。主要教育建议:家长应在幼儿学习品质发展的关键时期给予关注,重视与幼儿的亲子互动,提高家庭支持和投入力度,并根据幼儿的个性特点有针对性地培养,从而促进其学习品质均衡发展。 相似文献
19.
Since the first free elections were held in April 1994, South Africans are popularly known as the 'rainbow people'. The paper inquires whether South Africans who experienced pride in their nation in the first years of democracy also perceived a greater sense of subjective well-being. It is proposed that national pride in post-apartheid South Africa might be fused with or work through self-esteem to lift levels of happiness. The paper traces the history of the new integrating civil religion of the rainbow people and the acceptance of the rainbow as a political symbol of unity among the diverse people of South Africa immediately after the 1994 elections and two years later. The proposed link between national pride and happiness was explored with data from two independent national surveys, the 1995 South African World Values Survey conducted by Markinor and a June 1996 MarkData syndicated omnibus survey. The study found that the appeal of the rainbow as political symbol was inclusive of all groups in society and that feelings of national pride and support for the rainbow ideal were positively associated with subjective well-being. As indicated by intensity and frequency measures, the majority of South Africans were proud of their country and could name a national achievement that inspired pride. Better-off South Africans tended to be happier and more satisfied with life but less proud, while the poor were less happy but fiercely proud of their country. Results suggest that belief in South Africa's 'rainbow nation' ideal may have assisted in boosting happiness during the transition to a stable democracy, thereby preventing alienation among the losers under the new political dispensation. Supporters of the ideal of the rainbow nation were more optimistic than others about the future of their country. 相似文献
20.