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101.
We examined age differences in temporal discounting, the tendency to devalue delayed outcomes relative to immediate ones, with particular emphasis on the role of affective responses. A life-span sample completed an incentive-compatible temporal discounting task involving both monetary gains and losses. Covariates included demographic characteristics, cognitive functioning, personality traits, affective responses, and subjective health. Advanced age was associated with a lower tendency to discount the future, but this effect reached statistical significance only for the discounting of delayed gains. An examination of covariates suggested that age effects were associated with age differences in mental health and affective responses rather than demographic or cognitive variables.  相似文献   
102.
Children of cancer patients are increasingly being paid attention to as target group for family-based mental health prevention concepts in psychosocial oncology. Based on the long-term experiences with the concept Children of Somatically Ill Parents (COSIP) for child-centred medical family counselling, which was developed at the counselling service COSIP at the Hamburg University Medical Centre, a specialized manual was developed for the context of psychosocial care in oncology, which is currently being tested in a multi-center approach. In this article the theoretical framework and the practical steps of this manualized concept in caring for families with a parent having cancer are summarized. Characteristic elements are the flexible handling of the three system levels parents, family and child in the counselling setting as well as focussing on previously defined intervention goals which are expected to strengthen the coping resources in the family and the children. Perspectives for clinical practice and research are discussed.  相似文献   
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Reviews     
J ung , C. G. The Zofingia Lectures. Collected Works of C. G. Jung, Supplementary Volume A.
M eltzer , D onald . Dream Life. A Re-examination of the Psychoanalytic Theory and Technique.
K han , M asud R. Hidden Selves.
H all , J ames A. Jungian Dream Interpretation: a Handbook of Theory and Practice.
C obb , N oel . Prospero's Island.
Z iegler , A lfred J. Archetypal Medicine.
L ichtenberg , J oseph . Psychoanalysis and Infant Research.
H artocollis , P eter . Time and Timelessness.
P ruyser , P aul W. The Play of the Imagination: towards a Psychoanalysis of Culture.  相似文献   
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This introduction explores the relationship between Europe andits Christianities. It analyses different diagnostic and evaluativeapproaches to Europe's Christian or post-Christian identity.These are grouped around the concepts of diverse traditional,and, on the other hand, post-Enlightenment Christianities. Whilethe first revolves around a liturgical and mystical accountof the church, a Christ-centred humanism, an emphasis on man'sfuture life, noetic theology and a foundationalist claim touniversal truth, the second endorses a moralization of the "Christianmessage," political implementation of "Christian goals," rationalism,a this-worldly humanism, and tolerance for religious diversity.Since even the concepts of "traditional" and "post-Enlightenment"Christianity turn out to be deeply ambiguous, the essay concludeswith exploring the different ways in which the Christianityof the Apostolic Church, the Enlightenment (along with the "Western"Christianities it shaped), and contemporary liberalism eachconceive of their respective endorsements of human freedom aseither normative, that is obligatory, value-laden, or contingent,and arbitrary. In each case, a different notion of "tradition"(as well as familial and church authority) is placed eitherin harmony or in opposition to such freedom. As a result ofthis conceptual analysis, the deeply fractured identity of Europe,as exemplified by the diverse bioethical positions adopted bythe authors in this issue, becomes visible.  相似文献   
107.
Age differences in emotion recognition from lexical stimuli and facial expressions were examined in a cross-sectional sample of adults aged 18 to 85 (N = 357). Emotion-specific response biases differed by age: Older adults were disproportionately more likely to incorrectly label lexical stimuli as happiness, sadness, and surprise and to incorrectly label facial stimuli as disgust and fear. After these biases were controlled, findings suggested that older adults were less accurate at identifying emotions than were young adults, but the pattern differed across emotions and task types. The lexical task showed stronger age differences than the facial task, and for lexical stimuli, age groups differed in accuracy for all emotional states except fear. For facial stimuli, in contrast, age groups differed only in accuracy for anger, disgust, fear, and happiness. Implications for age-related changes in different types of emotional processing are discussed.  相似文献   
108.
This essay addresses the problem of communication between Christianity and the secular world in an area where the latter tends to oppose the moral norms endorsed by the former. How, in the interest of missionary outreach (and with which understandings of what such outreach involves) can the language barriers be bridged? Whereas the Roman Catholic natural law tradition posits a neutral common ground of (traditional or hermeneutical) rationality between Christianity and the world, an Ebeling- and Barth-modified Lutheranism engages in an argument ad hominem by seizing upon an admitted deficiency within that world, and by recommending Christianity for mending that deficiency. Both positions differ from the Evangelical claim that since that which the world politically values is derived from Christianity, it must remain subject to Christianity's moral legislation. An entirely different approach to the communication- and outreach-problem is taken by Orthodox Christianity: The gulf which separates it from the world is acknowledged, and the possibility of trans-gulf-traffic is referred to God's grace. It is only this latter model, however, which preserves Christianity's theological terms (such as "Scripture", "law", and "holiness") from common-ground-securing, deficiency-mending, or authority-imposing secularizing, and thus from compromising that very theological context into which communicative outreach endeavors were to invite.  相似文献   
109.
Hospital chaplaincy, in its exposure to clients, colleagues,and care-takers from different faith backgrounds, can be understoodin either generic or catholic terms. The first understanding,often merely implicit in denominationalist approaches, assumesthat some "Absolute" can be prayerfully invoked through themedium of diverse rituals, confessions, and symbols. This positioncombines the advantage of unprejudiced acceptance of other creedsand traditions with the disadvantage of lacking resources fordiscriminating among the spiritualities that may be operativewithin those other creeds and traditions. Catholicism, in linkingtrue spirituality with the one true church as the mystical bodyof the Tri-une God, secures such a criterion but fails to satisfythe tolerance-of-acknowledgement in the secular sense, whichis canonical in contemporary ecumenism. The Orthodox understandingof Catholicism is portrayed as imposing a non-judgemental humilityand repentance which provides a solution to that spiritual-humandilemma of inter-faith cooperation in the hospital.  相似文献   
110.
Patristic teaching about sin and disease allows supplementing well-acknowledged conditions for a Christian medicine with further personal challenges, widely disregarded in Western Christianities. A proper appreciation of man's vocation toward (not just achieving forgiveness but) deification reveals the need to cooperate with the Holy Spirit's offer of grace toward restoring man's pre-fallen nature. Ascetical exercises designed at re-establishing the spirit's mastery over the soul distance persons from (even supposedly harmless) passion. They thus inspire the struggle towards emulating Christ's (self-crucifying) kenotic love, and to accept even secularly "undeserved" suffering as spiritually deserved in view of his (forever) lacking fervor in that struggle. Only in the spirit of that love can the evil Adam's sin brought into this world work its therapeutic impact, the eschatological purpose of which explains God's lovingly permitting that evil. This therapeutic impact is physically manifested already in this life through the transforming energies granted the saints of the church.  相似文献   
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