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911.
Dr. Iain Dresser 《Psychoanalytic Psychotherapy》2013,27(3):13-23
SUMMARY This paper traces the development of the concepts of transference and counter-transference over nearly a hundred years, from the origin of the concepts to current understanding of them. Clinical material will be given to illustrate some of the ideas held today. 相似文献
912.
Dr. Anne Zachary 《Psychoanalytic Psychotherapy》2013,27(3):71-89
SUMMARY The paper reviews some previous writings by Dr. Tom Main and Dr. Peter Lomas about the work of the Cassel Hospital with puerperal mothers. It goes on to describe the case histories and treatment of two patients recently treated with their families. The emphasis is on actual material produced in therapy but with reference to other aspects of the much wider treatment structures employed by the Cassel, for example the nursing and the community. Important aspects focussed upon include the essential experience of good mothering in becoming a mother, how closeness to the infantile impulses and urges of a real baby can lead to profound measures of identification and projection, and the effects of motherhood on femininity and sexuality. 相似文献
913.
“Hotspots” refer to memories of detailed moments of peak emotional distress during a traumatic event. This study investigates hotspot frequency, and the emotions and cognitions contained in hotspots of memory for trauma, to replicate a previous study in this area (Holmes, Grey, & Young, 2005). Participants were patients receiving treatment for post-traumatic stress disorder (PTSD) at a specialist outpatient clinic after experiencing a range of traumatic events. The main finding was that, after fear, the most common emotions reported were anger and sadness. Cognitions related to psychological threat to the self were more common than those related to physical threat. 相似文献
914.
Dr Martin A. Safer Carolyn W. Breslin Richard P. Boesch Renata Cerqueira 《Memory (Hove, England)》2013,21(8):861-872
We investigated accuracy in recalling past emotional behaviours and emotionality. Male couples discussed the history of their relationship, and coders rated the extent to which each partner engaged in behaviours such as complimenting or criticising. These ratings were combined into dimensions representing the deeper, emotional essence of that partner's discussion (expressions of We-ness, Fondness, Negativity, and Disappointment). Four years later, participants accurately recalled some of their own and some of their partner's emotional gist-level behaviours, but their answers indicated that they also remembered the emotional essence of the conversation. We conclude that individuals can retain the emotional essence of an experience for a long time, and that they may use this memory to infer, in part, gist-level details of the experience. 相似文献
915.
This article briefly reviews literature on responses towards same-sex (lesbian and gay) sexualities from psychoanalytic and ‘lesbian and gay affirmative’ psychotherapeutic perspectives. An analysis is presented of reports of countertransferential reactions to lesbian and gay clients, obtained from interviews with fourteen psychotherapists who work in a lesbian and gay affirmative manner and eighteen clients who had received affirmative psychotherapy. Data were subjected to grounded analysis. Participants consistently attended to the thoughts, feelings and values that therapists held in relation to lesbian and gay clients and how these affected the meanings and practices available to them. These were linked with the therapist's sexual identity among other factors. Negative countertransferential reactions were regarded as potentially occurring among heterosexual and lesbian and gay therapists and were seen as arising from therapists’ conscious and unconscious fears about same-sex sexualities. These findings indicate a need to continue debating these issues more widely in the professional arena. 相似文献
916.
Andrew Village The Revd Dr 《Mental health, religion & culture》2013,16(2):97-107
Although social scientists have convincingly demonstrated relationships between religious beliefs/practices and mental health, almost none of the empirical findings or related theory apply specifically to Jews. To address this limitation, we investigated the role of Jewish religiousness in anxiety, depression, and happiness, in a large Jewish community sample (n = 565). Several facets of global Jewish religiousness were examined, as well as a theoretically based Jewish religious variable, trust in God. A self-report measure of trust in God was created, and factor analyses yielded two reliable and valid subscales: trust in God and mistrust in God. Contrary to our hypotheses, global Jewish religiousness was on the whole unrelated to mental-health functioning. As expected, higher levels of trust in God were associated with less anxiety and depression, and greater personal happiness, whereas inverse associations emerged for the unanticipated but robust mistrust subscale. 相似文献
917.
Vassilis Saroglou Dr 《Mental health, religion & culture》2013,16(3):255-267
Previous research indicated negative associations between religiosity and humour creation and appreciation. The present studies on 175 students (study 1) and 196 adults from married couples (study 2) investigated the links between religiosity and spirituality and the use of specific humour styles (assessed on the basis of Martin et al. (2003) Humor Styles Questionnaire and Craik et al. (1996) Humorous Behavior Q-Sort Deck). In study 1 (self-reports), men's spirituality and religiosity were found to be negatively related respectively to the use of hostile and social humour. In study 2 (self- and/or spouse-ratings), there was weak but meaningful evidence that both religious men and women did not tend to use hostile and earthy humour nor, to some extent, social humour. Religious men tended to use self-defeating humour, a finding partially due to their high insecurity in attachment. Moreover, religiosity and/or spirituality was found to be related to between-spouse similarity in many humour styles. The discussion points out the willingness of religious people to share similar values and ways of enjoyment with their partners as well as the fact that the ‘discomfort’ of religion with humour seems to encompass a large number of humour styles. 相似文献
918.
Dr. Susan M. Shimmerlik Ph.D. 《Psychoanalytic Dialogues》2013,23(3):371-389
At this point in the evolution of our field, developments in psychoanalysis and family systems, as well as findings from cognitive neuroscience and research in infant development are pointing to convergences in our understanding of the human experience. One central point of convergence has been the understanding of implicit modes of experience, particularly as this relates to affective communication. Through the lens of couples and couple therapy, this paper examines the ways in which the patterning of couple and family relationships takes place in the enactive domain through nonconscious, implicit communication processes. With the understanding that it is in the nature of implicit experience that it must be enacted to be accessed, this paper argues that some of that which is stored in the implicit domain remains embedded and enacted in one's most intimate relationships and therefore can only be accessed within the context of those relationships. This paper then explores some of the implications of implicit processes as this relates to the triad of the therapist and the couple in couple therapy. 相似文献
919.
920.
Kathleen Lennon Dr 《Inquiry (Oslo, Norway)》2013,56(2):107-122
In this paper I distil a concept of the imaginary with which to make good the claim that our mode of embodied subjectivity is an imaginary embodiment in an imaginary world. The concept of the imaginary employed is not one in which imaginary worlds are contrasted with the real, but one in which imagination is a condition of there being a real for us. The images and forms in terms of which our imagined bodies and worlds are constituted carry, in an interdependent way, cognition and affects. Imagined configurations have a resilience which makes their displacement more than a matter of appealing to considerations of truth or falsity. It involves encounters with alternative imagined configurations which can be recognized as making both cognitive and affective sense. 相似文献