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991.
Dr Miguel Angel Gonzalez Torres 《International Forum of Psychoanalysis》2013,22(4):247-249
Abstract Case vignettes are offered to illustrate five principles of self psychological treatment the author believes are generally accepted by self psychologists. A sixth principle is included, contributed by self psychologists informed by intersubjectivity. They are: 1. The centrality of the empathic vantage point for analytic observation. This requires a shift in the listening stance from observing from the outside to observing from the inside. The analyst attempts to listen from within the context of the analysand's subjective reality in order to understand his experience. 2. Alterations in the sense of self must be recognized and understood. 3. When ruptures occur between patient and analyst (selfobject bond), such ruptures are analyzed. 4. From a technical point of view, the careful exploration of both the state of the selfobject bond, and the meanings to the patient of the analytic activity needs to be carefully examined and understood by both patient and analyst. 5. Defensive activities are thought to be undertaken in the service of psychological survival. 6. A deeply entrenched defensive structure may appear as a resistance to progress in treatment. Such pathological structures of accommodation function to dismantle progress in self delineation. 相似文献
992.
Dr. Hans-Jürgen Wirth 《International Forum of Psychoanalysis》2013,22(2):94-107
Abstract The existence of man is distinguished by its split state: man stands in the middle of life yet still has an awareness of his own death. He has to compensate whatever is missing in him naturally at the societal level, created as culture, and at the individual level through creativity. Rank investigated the human ‘creative drive’, the anthropological aspiration to express oneself in creative works, and to overcome the fear of death with its help. Freud admired poets and artists, whose achievements he could not psychoanalytically access, but he considered science superior to the harmless and naïve arts. There are two anthropological radicals: premature birth and the consciousness of death. Freud's massive fear of death made it difficult for him to acknowledge the problem of death appropriately. In Rank's concept, the development of human creativity contributes towards the fear of death being alleviated so that the knowledge of death can be integrated into life; creativity belongs to the fundamental opportunities of man that may enable him to find a way through neurosis. Failure is as much a part of life as is creativity: those who do not experience and accept life in its tragic dimension are denied creativity. Only a creative person who accepts his partial failure finds the strength to continue to be creative without his imperfect work leading to the ritual repetition of the same thing again and again, that is, getting stuck in recidivism. 相似文献
993.
Prof Dr Michael Ermann 《International Forum of Psychoanalysis》2013,22(4):222-227
Abstract With the concept of procedural unconscious processes, contemporary psychoanalysis goes beyond Freud, who did not know of implicit memory and the resulting procedural relational dynamics. Today, lack of mentalization and symbolization is regarded as another mechanism besides repression constituting the psychodynamic unconscious. From that theoretical background, the manifestation of early pre-reflexive archaic experience can be conceptualized as procedural transference and handled in a way that takes care of the specific functioning inherent to the underlying archaic states of mind. Using material from the analysis of a narcissistic patient, the merging of episodic and procedural modes of transference and how this affected the psychoanalytic technique are demonstrated. 相似文献
994.
Justin B. Leaf Kathleen H. Tsuji Amy E. Lentell Stephanie E. Dale Alyne Kassardjian Mitchell Taubman John McEachin Ronald Leaf Misty L. Oppenheim‐Leaf 《Behavioral Interventions》2013,28(1):82-106
Discrete trial teaching (DTT) is a systematic form of intervention commonly implemented with children and adolescents diagnosed with autism spectrum disorder. Experimenters and clinicians have implemented DTT in both one‐to‐one instructional formats and group instructional formats to teach a wide variety of skills to children and adolescents diagnosed with autism spectrum disorder. The purpose of this study was to compare DTT implemented in a one‐to‐one instructional format with DTT implemented in a group instructional format in order to determine which format was more effective, efficient, resulted in higher observational learning, and resulted in better maintenance when teaching a variety of expressive skills. The experimenters utilized a parallel treatment design, and the results indicated that both instructional formats were equally effective, there were mixed results in terms of maintenance and efficiency, and group instruction resulted in observational learning. Copyright © 2012 John Wiley & Sons, Ltd. 相似文献
995.
This article briefly reviews literature on responses towards same-sex (lesbian and gay) sexualities from psychoanalytic and ‘lesbian and gay affirmative’ psychotherapeutic perspectives. An analysis is presented of reports of countertransferential reactions to lesbian and gay clients, obtained from interviews with fourteen psychotherapists who work in a lesbian and gay affirmative manner and eighteen clients who had received affirmative psychotherapy. Data were subjected to grounded analysis. Participants consistently attended to the thoughts, feelings and values that therapists held in relation to lesbian and gay clients and how these affected the meanings and practices available to them. These were linked with the therapist's sexual identity among other factors. Negative countertransferential reactions were regarded as potentially occurring among heterosexual and lesbian and gay therapists and were seen as arising from therapists’ conscious and unconscious fears about same-sex sexualities. These findings indicate a need to continue debating these issues more widely in the professional arena. 相似文献
996.
Vassilis Saroglou Dr 《Mental health, religion & culture》2013,16(3):255-267
Previous research indicated negative associations between religiosity and humour creation and appreciation. The present studies on 175 students (study 1) and 196 adults from married couples (study 2) investigated the links between religiosity and spirituality and the use of specific humour styles (assessed on the basis of Martin et al. (2003) Humor Styles Questionnaire and Craik et al. (1996) Humorous Behavior Q-Sort Deck). In study 1 (self-reports), men's spirituality and religiosity were found to be negatively related respectively to the use of hostile and social humour. In study 2 (self- and/or spouse-ratings), there was weak but meaningful evidence that both religious men and women did not tend to use hostile and earthy humour nor, to some extent, social humour. Religious men tended to use self-defeating humour, a finding partially due to their high insecurity in attachment. Moreover, religiosity and/or spirituality was found to be related to between-spouse similarity in many humour styles. The discussion points out the willingness of religious people to share similar values and ways of enjoyment with their partners as well as the fact that the ‘discomfort’ of religion with humour seems to encompass a large number of humour styles. 相似文献
997.
Andrew Village The Revd Dr 《Mental health, religion & culture》2013,16(2):97-107
Although social scientists have convincingly demonstrated relationships between religious beliefs/practices and mental health, almost none of the empirical findings or related theory apply specifically to Jews. To address this limitation, we investigated the role of Jewish religiousness in anxiety, depression, and happiness, in a large Jewish community sample (n = 565). Several facets of global Jewish religiousness were examined, as well as a theoretically based Jewish religious variable, trust in God. A self-report measure of trust in God was created, and factor analyses yielded two reliable and valid subscales: trust in God and mistrust in God. Contrary to our hypotheses, global Jewish religiousness was on the whole unrelated to mental-health functioning. As expected, higher levels of trust in God were associated with less anxiety and depression, and greater personal happiness, whereas inverse associations emerged for the unanticipated but robust mistrust subscale. 相似文献
998.
Nathan S. Rose Joel Myerson Mitchell S. Sommers Sandra Hale 《Neuropsychology, development, and cognition. Section B, Aging, neuropsychology and cognition》2013,20(6):633-653
ABSTRACT Young and older adults performed verbal and spatial storage-only and storage-plus-processing working memory tasks while performing a secondary finger tapping task, and the effects on both the maximum capacity (measured as the longest series correct) and the reliability (measured as the proportion of items correct) of working memory were assessed. Tapping tended to produce greater disruption of working memory tasks that place greater demands on executive processes (i.e., storage-plus-processing tasks compared to storage-only span tasks). Moreover, tapping produced domain-general interference, disrupting both verbal and spatial working memory, providing further support for the idea that tapping interferes with the executive component of the working memory system, rather than domain-specific maintenance processes. Nevertheless, tapping generally produced equivalent interference effects in young and older adults. Taken together, these findings are inconsistent with the hypothesis that age-related declines in working memory are primarily attributable to a deficit in the executive component. 相似文献
999.
1000.
TO MAKE SPANISH A SACRED LANGUAGE: WRITING AND THE CRYPTO‐JEWISH ALLEGORY IN SABINA BERMAN’S LA BOBE
Joanna Mitchell 《Journal of Modern Jewish Studies》2013,12(3):287-308
The prominent Jewish‐Mexican author Sabina Berman explores her relationship to Judaism in the semi‐autobiographical novel La Bobe (1990; Bubbeh, 1998) via a loving portrait her grandmother. Undeterred by her Ashkenazi background, Berman employs a Crypto‐Jewish allegory in her portrayal of the grandmother. Through this allegory, Berman is able to restructure Jewish identity as female centered and mouldable. The allegory also opens up a tradition of women’s religious knowledge and prayer that becomes the foundation of the narrator’s future as a Jewish‐Mexican writer. In her narrative, Berman argues for a spiritual identity based not on strict observance of ritual form but on the devotion with which the rituals are undertaken, be they the transmission of a sacred text, the performance of domestic chores, or the writing of stories and plays. 相似文献