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21.
A unique relationship exists between physicians and philosophers — one that expands on the constructive potential of the liaison between physicians and, for example, theologians, on the one hand, or, social workers on the other. This liaison should focus in the scientific aspects of medicine, not just the ethical aspects. Philosophers can provide physicians with a perspective on both the philosophy and the history of medicine through the ages — a sense of how medicine has adapted to the social cultural and ethical needs of each period. This perspective, while emphasizing medicine asscience, should not be limited to matters of methodology, or to criteria for distinguishing science from other intellectual pursuits, but should be concerned also with the history, sociology and politics of science. Both physicians and philosophers stand to gain from a strengthening of their active liaison now as never before; but most of all, the public will be the beneficiary. 相似文献
22.
Werner Lowenthal Ph.D. 《The Journal of medical humanities》1988,9(1):44-49
The purpose of this study was to document the responses of pharmacy students and pharmacists to various ethical dilemmas. The responses of the first professional year students, third professional year students and pharmacists were evaluated and compared. In most instances, responses indicated a high priority for patient/client welfare. Pharmacists and students reportedly act with regard to the dignity of life, individual freedom, and an inner sense of right. 相似文献
23.
LYMAN C. WYNNE M.D. Ph.D. CLEVELAND G. SHIELDS Ph.D. MARK I. SIRKIN Ph.D. 《Family process》1992,31(1):3-18
This article examines and clarifies controversies about the concept of illness in the field of family therapy. We contend that illness, as traditionally understood in all cultures, is a relational, transactional concept that is highly congruent with core principles of present-day family theories. Family therapists need not buy into a biotechnical, reductionistic reframing of illness as disease. Rather, it is more appropriate to conceptualize and work with illness as a narrative placed in a biopsychosocial context. Such a narrative includes how shared responsibility for coping and for finding solutions can take place, without becoming involved in disputes about causal models. 相似文献
24.
Gordon Halliday Ph.D. 《Journal of Contemporary Psychotherapy》1992,22(3):173-181
The concept of developmental amnesia is proposed to describe the impairment of normal memories during a person's school age life. One hundred psychotherapy patients were interviewed and the age of earliest memories ranged from 1–12 years, with a mode of 5 years. Memory was continuous for 53% of patients by 1st grade, while 18% reported life memory was still episodic at age 18 or later. Parental alcohol problems were associated with delay of continuous memories. 相似文献
25.
There is usually a long period of time between infection with the AIDS virus and manifestation of symptoms. Asymptomatic patients often would benefit from elective surgery for diseases such as arthritis which are unrelated to their infection. The surgeons' decisions to accept the risks to themselves, their spouses, and their operating teams in order to relieve pain and suffering appear to be based upon two covenants; one concerns their role within the doctor-patient relationship, and the other concerns their relationship to what they see as the ultimate meaning in life. 相似文献
26.
This article provides a review of the implications of analytic psychology for pastoral care and the caregiver. Four areas of Jung's thought are examined: (1) his mode of treatment, (2) the process of individuation, (3) his theory of personality types, and (4) his concept of synchronicity. We suggest that Jung's system of thought contains a rich reservoir of insight for the enrichment of pastoral care. 相似文献
27.
Larry Gates Ph.D. 《Journal of religion and health》1992,31(4):281-286
Archetypal psychology proposes a genetic basis for experiencing conscience as the Voice of God. Human beings are predisposed to submit themselves to parental directives, but they are also predisposed to submit themselves to some higher, spiritual law. True conscience differs from the Freudian superego in that it sometimes directs one to disobey the prevailing moral code.From the unconscious spring the basest motives and also the noblest motives. The religious person gives careful attention to both. It is difficult but not always impossible to distinguish true conscience from subtle self-deceit. 相似文献
28.
Darlene E. McCown Ph.D. R.N. Chandra Sharma M.S.N. R.N. 《Journal of religion and health》1992,31(1):31-40
Pastors' children have been thought to have more behavioral problems than other children since they face high expectations and are part of families that are often under public scrutiny. The purpose of this study was to describe the social competencies and behavioral problems of a national sample of pastors' children, aged 4–16, and to compare them to age and sex standardized norms. Data were obtained on 98 children from a random sample of 62 families, using the Child Behavior Checklist. Results indicate that scores for both boys and girls at each age grouping fell within the acceptable norms for both social competencies and behavioral problems. 相似文献
29.
David Belgum Ph.D. 《Journal of religion and health》1992,31(1):73-85
Our discussion begins with a consideration of the various types of religion and of guilt. Both religion and morality function in different ways from individual to individual. All these factors need to be taken into account before we can turn to treatment for the painful experience of guilt and bring about an improved self-esteem. 相似文献
30.
Michael E. Cavanagh Ph.D. 《Pastoral Psychology》1992,41(2):81-87
The concept of sin seems to have virtually disappeared from the pastoral counseling literature, and this likely reflects the possibility that it has virtually disappeared from the practice of pastoral counseling. This article presents a case for returning the concept of sin to pastoral counseling and does so by discussing the psychospiritual importance of addressing sin, defining sin in a pastorally useful way, discussing four capital sins in light of a contemporary understanding of sin, and drawing some pastoral implications. 相似文献