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131.
132.
This essay argues that elegiac poetry, the poetry of mourning, may be a resource for pastoral care with complicated grief. It builds on Freuds distinction between mourning (normal grief) and melancholia (complicated grief), particularly as appropriated by French literary critic and psychoanalyst Julia Kristeva. It makes the case for elegy as a locus for externalizing a lost object which, in complicated grief, has been internalized as part of the bereaved persons self and which is not only grieved but also treated ambivalently if it is not hated. Drawing on the suffering God motif in Christian theologies of the cross, theological reflections supplement psychological arguments. 相似文献
133.
The purpose of this article is to offer pastoral reflections on the movie by Mel Gibson entitled The Passion of the Christ. 相似文献
134.
Sarah?KnoxEmail author Stephen?G.?Virginia Jessica?Thull John?P.?Lombardo 《Pastoral Psychology》2005,54(2):139-155
A nationally selected, random sample of Roman Catholic secular (i.e., diocesan) priests was examined using the Center for
Epidemiological Studies-Depression scale and an instrument developed for this study to assess contributors to priests' vocational
satisfaction. In addition, a self-report inventory gathered information regarding participants' demographics as well as four
categories of predictor variables (i.e., overall level of vocational satisfaction, social support, spiritual activities, physical
environment). The study yielded a response rate of 45%. Secular clergy reported rates of depression approximately seven times
greater than are found in the general population, and also indicated that the recent sexual abuse scandal in the Roman Catholic
church had negatively affected their mood. Priests' engagement in sacramental activities contributed greatly to their vocational
satisfaction, and low levels of vocational satisfaction were found to be most predictive of depression. Factors comprising
priests' vocational satisfaction were External Manifestations (e.g., preaching, teaching), Internal Manifestations (e.g.,
prayer life, affirmation of God's call), and Social Manifestations (e.g., relationships with parishioners, appreciation from
others). 相似文献
135.
African American Christian consciousness developed in response to the traumatic field in which African American subjectivity took shape. The expression of the faith in the African American tradition is fundamentally tragic as a consequence. The Middle Passage is the existential and symbolic nodal point of this experience. There is a sense in which African Americans remain very much on the water; marginalized and suspended between worlds. There is a deeper sense in which the African American situation and response reflects the condition of modernity and post-modernity in the sense that it is hardly more than modernity becoming conscious of itself. A thorough examination and exploration of its significance is essential to developing a theology that adequately expresses African American Christian consciousness. This paper is an attempt to lay out, what I think, are some of the basic components of the experience and the bare outlines or orientation of such a theology grounded in it. 相似文献
136.
The common factors debate in psychology and, more recently, marriage and family therapy is slow to erupt in pastoral care
and counselling. This article introduces the common factors debate into pastoral science by proposing the Stewardship Models
of Pastoral Ministry and Supervision. The model integrates common factors research and pastoral practice using Ricoeur’s “economy
of the gift” ethic. The model’s focus is pastoral care, counselling and supervision in congregations, a unique community context
in search of an adequate pastoral praxis. 相似文献
137.
138.
Whether or not qualia are ways things seem, the view that qualia have the properties typically attributed to them is unjustified.
Ways things seem do not have many of the properties commonly attributed to them. For example, inverted ways things seem are
impossible. If ways things seem do not have the features commonly attributed to them, and qualia do have those same features,
this looks like good reason to distinguish the two.
But if your reasons for believing that qualia have the features are epistemically on a par with reasons for believing that
ways things seem have the features, and you know that ways things seem do not have the features, then those reasons cannot
justify your belief that qualia have the features. I argue that the reasons are epistemically on a par in this way. 相似文献
139.
This paper develops a response to the knowledge argument against physicalism. The response is both austere, in that it does
not concede the existence of non-physical information (much less non-physical facts), and natural, in that it acknowledges
the alethic character of phenomenal knowledge and learning. I argue that such a response has all the advantages and none of
the disadvantages of existing objections to the knowledge argument. Throughout, the goal is to develop a response that is
polemically effective in addition to theoretically sound. 相似文献
140.
I set out the standard view about alleged examples of failure of transmission of warrant, respond to two cases for the view,
and argue that the view is false. The first argument for the view neglects the distinction between believing a proposition
on the basis of a justification and merely having a justification to believe a proposition. The second argument for the view
neglects the position that one 9s justification for believing a conclusion can be one 9s premise for the conclusion, rather
than simply one 9s justification for the premise. Finally, the view is false since it is inconsistent with the closure of
knowledge as closure is properly understood. 相似文献