全文获取类型
收费全文 | 375篇 |
免费 | 5篇 |
专业分类
380篇 |
出版年
2020年 | 4篇 |
2019年 | 6篇 |
2018年 | 3篇 |
2017年 | 6篇 |
2016年 | 4篇 |
2014年 | 5篇 |
2013年 | 37篇 |
2012年 | 10篇 |
2011年 | 8篇 |
2010年 | 6篇 |
2009年 | 11篇 |
2008年 | 13篇 |
2007年 | 12篇 |
2006年 | 11篇 |
2005年 | 17篇 |
2004年 | 8篇 |
2003年 | 18篇 |
2002年 | 12篇 |
2001年 | 5篇 |
2000年 | 3篇 |
1999年 | 6篇 |
1997年 | 3篇 |
1996年 | 4篇 |
1995年 | 7篇 |
1994年 | 3篇 |
1993年 | 9篇 |
1992年 | 8篇 |
1991年 | 5篇 |
1990年 | 4篇 |
1988年 | 5篇 |
1987年 | 5篇 |
1986年 | 3篇 |
1985年 | 6篇 |
1984年 | 7篇 |
1982年 | 6篇 |
1981年 | 4篇 |
1980年 | 9篇 |
1979年 | 5篇 |
1978年 | 7篇 |
1977年 | 4篇 |
1976年 | 12篇 |
1975年 | 6篇 |
1974年 | 6篇 |
1973年 | 12篇 |
1972年 | 4篇 |
1971年 | 5篇 |
1970年 | 4篇 |
1968年 | 2篇 |
1966年 | 4篇 |
1964年 | 2篇 |
排序方式: 共有380条查询结果,搜索用时 15 毫秒
31.
Dysfunction as a factual component of disorder 总被引:1,自引:0,他引:1
Wakefield JC 《Behaviour research and therapy》2003,41(8):969-990
The harmful dysfunction (HD) analysis holds that disorder, mental or physical, requires harm, a value criterion, and dysfunction, a factual criterion referring to failure of a mechanism to perform a naturally selected function. Houts' arguments that the HD analysis does not offer an adequate factual account of dysfunction are examined and shown to be invalid. For example, his claim that the HD analysis confuses function with purpose, a value concept, ignores the analysis'account of function in terms of the value-free notion of effect-explanation; and his argument that functions imply norms (e.g., what mechanisms are 'supposed to' do) falsely assumes that such norms are evaluative. The HD analysis of function is analogous in logical structure to the functional analyst's factual behavioral notion of function. Houts' value account of disorder is inconsistent with people's classificatory judgments, as his own examples demonstrate. 相似文献
32.
Decisions can sometimes have a constructive role, so that the act of, for example, choosing one option over another creates a preference for that option (e.g., , , and ). In this work we explore the constructive role of just articulating an impression, for a presented visual stimulus, as opposed to making a choice (specifically, the judgments we employ are affective evaluations). Using quantum probability theory, we outline a cognitive model formalizing such a constructive process. We predict a simple interaction, in relation to how a second image is evaluated, following the presentation of a first image, depending on whether there is a rating for the first image or not. The interaction predicted by the quantum model was confirmed across three experiments and a variety of control manipulations. The advantages of using quantum probability theory to model the present results, compared with existing models of sequence order effects in judgment (e.g., Hogarth & Einhorn, 1992) or other theories of constructive processes when a choice is made (e.g., and ) are discussed. 相似文献
33.
Jerome A. Cerny William G. Himadi David H. Barlow 《Journal of psychopathology and behavioral assessment》1984,6(4):301-329
Research progress in the anxiety disorders is predicated on a useful classification system. In this paper, we review the reliability and validity data for theDiagnostic and Statistical Manual of Mental Disorders, 3rd ed. (DSM-III) anxiety disorders and discuss the salient issues associated with both the conceptualization of anxiety disorders and the diagnostic criteria offered in the DSM-III. It is concluded that the diagnostic reliability for these disorders is, overall, satisfactory. A dearth of validity data, however, hinders progress in both the diagnosis and the treatment of the anxiety disorders. Nevertheless, the DSM-III work group has proposed several changes in the diagnostic criteria for the anxiety disorders. We find some of these proposed changes helpful in that they clarify current diagnostic criteria; changes in diagnostic criteria that alter the basic classification schema, however, seem to be premature.Preparation of this paper was supported in part by MIMH Research Grant 1368.On sabbatical leave from Indiana State University. 相似文献
34.
Jerome S. Bernstein 《Psychological Perspectives》2018,61(1):18-26
Consciousness does not exist apart from psyche; it reflects it. Different realities are not interchangeable with other manifestations of psychic reality. “Borderland consciousness” is the term I have conceived for people who, in one way or another, have a living dynamic connection to and relationship with nature. Given this understanding, the oral traditional and Native American cultures manifest a reciprocity psyche, and are today the closest manifestation of the psychic reality in Genesis, pre-expulsion from Eden. Navajo language contains no words for religion, guilt, human, inanimate, psyche, or ego. The Western psyche manifests a dominion psyche; that is, a binary consciousness borne as a result of the expulsion in Genesis, and wedded to logic as an uncompromising characteristic of sanity and health. This kind of consciousness too often crushes the spirit dimension, which is transrational. An awareness of borderland consciousness is entering into the Western cultural collective. This is the telos of the Garden of Eden expulsion, and itself represents the dominion psyche and the reciprocity psyche in dialogue. This dialogue offers a critical counterbalance to the rogue behavior of the overspecialized Western ego of the dominion psyche. This article urges Jungians to develop new methods of connecting with borderland consciousness since the dominion psyche and its technology alone cannot save our species in the face of the threat of a global climate change disaster. 相似文献
35.
520 college students from a public university in the southwest were questioned to examine correlations between having a tattoo and the presence of tattoos among their family and friends. Tattoos among both friends and family were positively correlated with respondents' having a tattoo. The magnitude of friends' influence was about double the influence of family. 相似文献
36.
Jerome R. Sehulster 《Memory (Hove, England)》2013,21(2):145-158
Do individuals perceive a time of their lives that is special with regard to their identity as part of a generation or era? In an interview study, 89 subjects were asked to list favourite films (and the ages at which they saw them) and to list films that defined their era (and the ages at which they saw them). Subjects also stated the years that they felt began and ended their eras. Additional age-information questions about ages of schooling and co-workers and friends were asked. Results suggest that subjects perceive their era to be between ages 14 and 24; the mean age at which subjects viewed era films was 21.85 (inside the era), whereas the mean age at which subjects viewed favourite films was 27.59 (outside the era). Although most subjects perceived their eras to begin at approximately the same age (14), those subjects who attended college perceived extended era periods (by 2.5 years). Relationships between an era and social identity are discussed, as well as the relationship between the era and the autobiographical memory phenomenon of the reminiscence peak. 相似文献
37.
38.
This paper examines the historical association between medieval mysticism and asceticism and the psychopathological condition of hysteria. We first review the particular forms of medieval mysticism and asceticism that seem to have inspired modern psychiatrists and reductive historians to dismiss these phenomena as indubitably neurotic behaviours. Then we review the concept of hysteria as it evolved during the last two centuries for points of convergence with mysticism. Finally, we question the validity of value-laden diagnostic formulations in the domain of personality assessment. A few highly dramatic but culturally endorsed religious behaviours occuring in an otherwise well functioning individual does not constitute a basis for any psychiatric diagnosis, let alone a condemnatory characterological one such as hysteria. We propose a perspective for looking at medieval mystical states of mind and behaviours in context that moves beyond ahistoric assumptions that employ modern Western standards as the yardstick for medieval health and illness. 相似文献
39.
Jerome A. Stone 《Zygon》2003,38(4):783-800
Abstract. Religious naturalism encompasses thinkers from Baruch Spinoza, George Santayana, John Dewey, Henry Nelson Wieman, and Ralph Burhoe to recent writers. I offer a generic definition of religious naturalism and then outline my own version, the “minimalist vision of transcendence.” Many standard issues in the science‐and‐religion dialogue are seen to fade in significance for religious naturalism. I make suggestions for our understanding of science, including the importance of transcognitive abilities, the need for a revised notion of rationality as an alternative to extreme versions of postmodernism, the value of rational dissensus, and the education of appreciation. Finally, I suggest ways to interpret the religious traditions of the world by religious naturalism. 相似文献
40.
Doris B. Wallace Fazal Ibrahim Ali Jeanne Bamberger Gillian Beer Lee Benson Katja Bödeker John Broughton Jerome Bruner Weihang Chen Peter Damerow Jürgen Renn Charlotte Doyle Wolfgang Edelstein Howard Gardner Ellen Gruber Garvey Mary Lee Grisanti Sarah V. Gruber Simon L. Gruber Helen Haste Vera John-Steiner Deanna Kuhn Danielle Maurice Emiel Reith Lucien Richard Isabelle Sehl Anastasia Tryphon Ryan Tweney Jacques Vonèche Crystal Woodward Yeh Hsueh S. P. Zitner 《Journal of psycholinguistic research》2003,32(5):573-619