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NATHAN D. HIEB 《International Journal of Systematic Theology》2007,9(4):398-414
Abstract: The Glaubenslehre provides the context for this exploration of Schleiermacher's understanding of Christ's resurrection in relation to redemption, the nature-system and eschatology. In spite of Schleiermacher's affirmation of the historicity of Christ's resurrection, he proceeds to empty the resurrection of redemptive significance, thereby maintaining consistency with a nature-system that implicitly disallows miracles, and resulting in an eschatology in which the resurrection of individual believers is posited in severe tension with the consummation of the church. Thus, the weight of Schleiermacher's consistent argumentation regarding redemption, the nature-system and eschatology suggests that there is no room for resurrection in the Glaubenslehre in relation to either Christ or individual believers. 相似文献
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AMANDA VELDORALE‐BROGAN NATHANIEL M. LAMBERT FRANK D. FINCHAM C. NATHAN DEWALL 《Personal Relationships》2013,20(3):511-523
Three studies involving dating relationships and friendships tested the hypothesis that higher perceived partner virtues (or personal strengths enacted in the context of relationships) are related to greater relationship problem‐solving efficacy. Studies 1 and 2 showed that higher perceived partner virtues were related to more relationship problem‐solving efficacy concurrently and longitudinally. Study 3 showed that perceiving one's partner as more virtuous predicted increased turning toward one's partner for assistance, which, in turn, predicted increased problem‐solving efficacy. All 3 studies showed that higher perceived partner virtues were related to greater relationship problem‐solving efficacy. 相似文献
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An online sample of more than 150,000 participants was used to examine whether—in addition to predicting how much intimacy people want—attachment styles also predict how people define and perceive intimacy. Results indicated that, as compared with relatively secure individuals, people with high levels of attachment anxiety required more time, affection, and self‐disclosure to construe a relationship as “close.” Additionally, anxious individuals perceived less intimacy in relationship vignettes than did their less anxious peers. In contrast, highly avoidant individuals required less time, affection, and self‐disclosure to define a relationship as “close,” and they perceived more intimacy in vignettes than did their more secure peers. These findings indicate that people who are relatively anxious not only want more intimacy in their relationships, but they are also less likely to perceive intimacy, as compared with their less anxious peers. Conversely, people high in avoidance not only want less intimacy, but they are also more sensitive to its presence, as compared with their less avoidant peers. 相似文献
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LUKE W. GALEN CHRISTINE M. SMITH NATHAN KNAPP NICOLE WYNGARDEN 《Journal of applied social psychology》2011,41(9):2123-2143
While research has shown that religious individuals are perceived as being more moral than the nonreligious, the present studies suggest that these findings are affected by in‐group bias. Participants low and high in religious fundamentalism (RF) were asked to form an impression of a target's moral and social dimensions. The target's religious identity was presented either explicitly (in Studies 1 and 2) or implicitly (Study 3). Participants high in RF consistently rated the religious target more favorably than the nonreligious target on both dimensions. In contrast, LF individuals' morality ratings did not differ as a function of target religiosity across all 3 studies. Our results suggest that future research exploring the religion–morality link must control for perceiver religiosity. 相似文献
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SCOTT MACDONALD 《Metaphilosophy》2008,39(1):20-38
Abstract: The Confessions recounts Augustine's successful search for God. But Augustine worries that one cannot search for God if one does not already know God. That version of the paradox of inquiry dominates and structures Confessions 1–10. I draw connections between the dramatic opening lines of book 1 and the climactic discussion in book 10.26–38 and argue that the latter discussion contains Augustine's resolution of the paradox of inquiry as it applies to the special case of searching for God. I claim that he develops a model, relying on the universal human experience of joy and truth, that identifies a starting point that (1) is common to all human beings, (2) is sufficient for guiding a successful search for God, and (3) avoids commitment to recollection of experiences prior to birth. The model is crucial to Augustine's rejection of traditional Platonist views about recollection. 相似文献
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The purpose of the present study was to examine the relation between a couple's perceptions of each other while engaged in a conflict situation, and their management of the conflict itself. One-hundred-eighty couples undergoing family therapy interacted in a mixed-motive game that served as the standard conflict situation. Each couple's interactions were classified into one of four categories, depending upon how they managed this conflict. The interpersonal perceptions of each group were then examined, and several differences were found. Couples who resolved the conflict in a cooperative manner perceived each other as cooperative and themselves expressed more appeasing intentions than any other group. Couples who managed the conflict in a mutually destructive manner perceived each other as competitive and themselves expressed the highest level of exploitative and defensive intentions. Couples who developed either a dominant-submissive relationship, or those who waivered between cooperating and competing and failed to attain any stable solution to the conflict, also differed from each of the other groups. 相似文献