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51.
JENNIFER A. HERDT 《Modern Theology》2009,25(4):541-561
Within both contemporary inner‐city street life and early modern courtly civility, persons acquire value through being acknowledged by others. Though dependent on others for a sense of self‐worth constructed by external tokens of respect, they are unable to experience dependency as gift. Humility thus appears as an admission of lack of worth, rather than as a confession of the dependent character of one's worth. What might contemporary Christians retrieve from the Augustinian critique of an ethic of glory in attempting to diagnose and respond to contemporary social dislocations, and how might churches contribute productively to disrupting the zero‐sum competition for respect? 相似文献
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JENNIFER SPENCER GOODYER 《Modern Theology》2009,25(2):217-237
This article explores the value of Iris Murdoch's metaphysical ethics for the theologian. Although, in many ways, Murdoch does appeal to the theologian, a subtle form of nihilism underlies her thought insofar as human goodness—in the form of loving attention—is only possible once the individual has overcome his/her ego by staring into the void and accepting the ultimate meaninglessness of reality. As this article demonstrates, Murdoch's replacement of transcendence with void rules out any form of real love or human goodness: only a dualistic exchange of gazes remains possible. Real, selfless love is only possible when the ego understands itself in the context of theological transcendence. 相似文献
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JENNIFER J. ARGO DARREN W. DAHL KATHERINE WHITE 《Journal of applied social psychology》2011,41(11):2753-2767
Two laboratory studies identified conditions under which individuals are willing to misrepresent information regarding another person's performance to protect that other person's public self‐image (i.e., to provide deceptive strategic identity support). The extent to which deceptive strategic identity support arises is determined by the salience of another person's need for impression‐management assistance. Factors increasing the salience of a person in need (including performance discrepancy, relationship closeness, location of the target, and trait empathy) motivated individuals' willingness to engage in deceptive strategic identity support. State empathy was found to mediate the effects. 相似文献
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JENNIFER B. SAGER ELIZABETH A. SCHLIMMER JAMES A. HELLMANN 《The Journal of Humanistic Counseling》2001,40(1):21-33
The demand for clinical services for both Latin Americans and the lesbian, gay, and bisexual (LGB) population is increasing rapidly. Consequently, LGB Latin Americans are more likely to seek clinical services. This article highlights critical characteristics of Latin American and LGB culture. Identity development, counseling, and ethical implications are provided. 相似文献
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BENJAMIN LE TIMOTHY J. LOVING GARY W. LEWANDOWSKI JR EMILY G. FEINBERG KATHERINE C. JOHNSON REMY FIORENTINO JENNIFER ING 《Personal Relationships》2008,15(4):511-532
In this study, a prototype analysis of romantic missing was conducted. College‐age participants in the United States generated features of missing a partner (Study 1) and rated their centrality (Study 2). In a reaction time task, participants made category judgments for central features more quickly than for noncentral features (Study 3). In recognition and recall tasks, central features were more salient in participants’ memory, and participants evaluated individuals experiencing central features in vignettes as missing their partners more (Study 4). A prototype‐based measure of missing administered to individuals in long‐distance relationships (Study 5) correlated with commitment and attachment dimensions but only weakly with loneliness. Finally, level of missing differed based on whether individuals were in a geographically distant (vs. proximal) relationships (Study 6). 相似文献
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JENNIFER JACKSON 《Journal of applied philosophy》1990,7(1):51-60
ABSTRACT To what extent is honesty or truthfulness morally obligatory in trade and advertising practices? It is argued here what while we have a general right, in business as elsewhere, not to be lied to, we have no general right, either in our business or other pursuits, not to be deliberately deceived. Certain restrictions on deceptive practices in trade and advertising, even unintentionally deceptive practices, are, even so, morally defensible: viz. where the practice would mislead reasonable people to a material degree or where it would mislead especially vulnerable people who are predictably unreasonable. It is suggested that a code of practice for trade and advertising which exaggerates the degree of truthfulness which is morally obligatory may actually be corrupting in effect. 相似文献