全文获取类型
收费全文 | 181篇 |
免费 | 7篇 |
专业分类
188篇 |
出版年
2020年 | 6篇 |
2018年 | 5篇 |
2017年 | 2篇 |
2016年 | 2篇 |
2015年 | 3篇 |
2014年 | 6篇 |
2013年 | 20篇 |
2012年 | 8篇 |
2011年 | 5篇 |
2010年 | 3篇 |
2009年 | 2篇 |
2008年 | 4篇 |
2007年 | 7篇 |
2006年 | 3篇 |
2005年 | 9篇 |
2004年 | 4篇 |
2003年 | 7篇 |
2002年 | 8篇 |
2001年 | 2篇 |
2000年 | 2篇 |
1998年 | 2篇 |
1997年 | 2篇 |
1995年 | 3篇 |
1994年 | 4篇 |
1992年 | 1篇 |
1991年 | 2篇 |
1989年 | 5篇 |
1988年 | 2篇 |
1987年 | 3篇 |
1986年 | 6篇 |
1985年 | 2篇 |
1984年 | 3篇 |
1983年 | 4篇 |
1982年 | 1篇 |
1981年 | 1篇 |
1980年 | 4篇 |
1979年 | 1篇 |
1978年 | 1篇 |
1977年 | 3篇 |
1976年 | 3篇 |
1975年 | 1篇 |
1974年 | 1篇 |
1973年 | 4篇 |
1972年 | 2篇 |
1970年 | 2篇 |
1969年 | 4篇 |
1968年 | 4篇 |
1967年 | 2篇 |
1966年 | 2篇 |
1964年 | 1篇 |
排序方式: 共有188条查询结果,搜索用时 15 毫秒
121.
This study compares fertility and menstrual characteristics and contraceptive practices of white, black, and Southeast Asian refugee adolescents participating in the Minneapolis Health Department's Maternal and Infant Care Program between 1980 and 1982. Mean ages were similar among all racial groups; however, half the Hmong adolescents had a live birth as compared to less than 25% of the other racial groups. More than 75% of the Hmong and other Southeast Asian adolescents were married as compared to 11% of the whites and 8% of the blacks. Menarche was significantly later (2 years) for Hmong and other Southeast Asians, and the interval between menarche and first pregnancy was significantly shorter for the Hmong. While more than half of the whites and blacks previously used contraception, 14% of the Hmong and 29% of the other Southeast Asians had used contraception. Oral contraceptives were the most frequently used method for whites, blacks, and Southeast Asians; the Hmong were equally likely to choose oral contraceptives or barrier methods. The Hmong were less likely to choose contraception postpartum than were the other groups. 相似文献
122.
This paper describes the present crisis in the mental health system relative to the chronically mentally ill. It asks how we can apply our usual social contract with the sick to noncompliant mental patients. The paper identifies some American assumptions about freedom and individualism that undermine a more effective response and offers alternative assumptions based on the Judeo-Christian tradition that may help resolve some difficulties. 相似文献
123.
124.
125.
Three major social psychological theories were applied to data obtained in interviews with a random sample of 50 exsmokers and 50 smokers. The objective was to test the utility of these theories with respect to smoking behavior development and change. The results provided strong support for the hypotheses derived from reference group theory and partial support for the cognitive dissonance and psychoanalytic hypotheses. 相似文献
126.
This paper is concerned with the development and application of social network concepts in clinical practice. A framework of network levels and sets for ordering data and observations is proposed; the phenomenon of truncated networks is considered and two emphases in network intervention (gathering and connecting forms) are proposed to conceptualize network characteristics and practice that follows from such characteristics. A number of current examples of network practice are placed within the framework, and several advantages of utilizing a network perspective as a complement to existing models of family therapy are noted. 相似文献
127.
Richard C. Erickson Ph.D. 《Pastoral Psychology》1984,32(2):131-139
Adlerian psychology begins with several assumptions congenial to the Judeo-Christian view of man-in-community. It views people holistically as responsibly pursuing goals in a social context. The social challenges of work, friendship and love hold the key to human well-being and are not incidental to it. Adlerians present some particularly helpful observations on the uses of guilt to avoid life's tasks. 相似文献
128.
129.
130.
Richard C. Erickson Ph.D. 《Journal of religion and health》1982,21(2):115-123
Certain dichotomies that are built into modern medical and psychiatric care—mind versus body, the individual versus the group, and sin versus sickness—are discussed and criticized. Judeo-Christian views regarding these issues are presented as helpful alternatives that can help set limits on the distinctions made. 相似文献