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841.
Ryan Williams LaMothe 《Pastoral Psychology》2011,60(4):537-549
In this article, I explore political humiliation and its relation to conversion, as seen in the autobiographies of Malcolm
X and Martin Luther King. In brief, I argue that before and during the time that Martin Luther King and Malcolm X lived, political
structures, laws, policies, and programs gave rise to and supported social behaviors and communications of the dominant group
that were aimed at humiliating a subjugated, marginalized group—African-Americans. These experiences of political humiliation
served to motivate Malcolm X and Martin Luther King to make changes in their religious commitments and attitudes. I argue
further that their conversions, while different in a number of ways, cannot simply be understood as religious acts. Rather,
their conversions represent political-religious acts that involved a turning away from the individual and social political
subjugation to acts of political resistance against the pervasive barrage of humiliations at the hands of whites. Their political-religious
acts of resistance also included a redemptive telos, which was a quest for a present and future political, social, and religious
realization of human dignity and freedom. 相似文献
842.
Ryan Williams LaMothe 《Pastoral Psychology》2011,60(4):523-536
In this article, I offer a way of thinking about the interplay of political and religious subjectivities in persons’ conversion
experiences or faith journeys. More particularly, I contend that a person’s political and religious experiences interact such
that political experiences and ideas shape the person’s religious values and beliefs, and vice versa. Malcolm X’s story is
used to illustrate this interplay of subjectivities vis-à-vis the varied changes or conversions in his life. The major point
here is that the richness and depth of change in Malcolm X’s life (and other figures) are better grasped when we take into
account the dynamic intersection of the political and religious. 相似文献
843.
The results of a survey conducted in 1988 on the traditional deadly sins and the schedule of virtues formulated by Erik H.
Erikson were previously reported by Capps (Pastoral Psychology 37:229–253, 1989). The results of a second survey conducted in 1998 were reported by Capps and Cole (Pastoral Psychology 48:359–376, 2000). This article reports on a third survey conducted in 2008–2009. All three surveys employed a research instrument constructed
by Capps titled Life Attitudes Inventory. Major findings of the third survey are that lust and melancholy are considered the deadliest of the deadly sins, with anger
rounding out the top three. Envy is thought to be the least deadly sin. The sins most personally struggled with are pride,
envy, and apathy, with both genders accounting for the high ranking of pride, women for envy, and men for apathy. Men’s and
women’s views whether individual sins are more characteristic of men or of women were also reported, with greed especially
ascribed to men and envy to women. Similarities and differences between young, middle and mature adults’ views on and experiences
of the deadly sins are reported, as are comparisons between the members of two Christian denominations (Presbyterians and
Methodists). 相似文献
844.
Richard K. Payne 《Pastoral Psychology》2011,60(6):883-892
This essay explores five aspects of Mark Graves’ work that relate to Buddhist psychological theories. These five are consciousness
as a stream, ineffability, the true self/false self dichotomy, hierarchy, and Graves’ conception of the soul as process. More
than similarities and differences, the essay suggests to productive points of interaction. 相似文献
845.
The current investigation evaluated psychological and personality profiles of applicants to the diaconate and priesthood for several Episcopal dioceses. Applicants included both genders and their ages ranged from 29 to 67 years. A psychological testing battery including the MMPI-2, 16PF, and MCMI-III was administered to 42 applicants between 2008 and 2009 who subsequently entered the diaconate or priestly formation program in the Episcopal Church. Results indicate that these applicants were generally well-adjusted. Findings also suggest some tendency for defensiveness, repression, naïveté, and a strong need for affection, as well as for being emotionally stable, intelligent, trusting, and open to change. Finally, results suggest elevations on histrionic, narcissistic, and compulsive measures. 相似文献
846.
Gloria A. Johnson 《Pastoral Psychology》2011,60(1):49-59
This article defines ways in which a community can honor older adults as an invaluable resource to community life. A biographical
study of a particular community is undertaken in order to extricate its theological convictions and ethical values. This study
underscores the pivotal role of older adults in community function. Moreover, this article challenges scholars, caregivers,
congregations to develop theories and strategies of care efficacious for healing. 相似文献
847.
Mary Clark Moschella 《Pastoral Psychology》2011,60(1):95-98
Spiritual autobiography groups constitute a form of ministry that can potentially enrich the lives of older adults, their
families, and their congregations. Such groups, when competently led, provide participants with an environment in which they
can make meaning out of their lives, grieve their losses, and give and receive support. The actions and interactions involved
in composing, telling, and hearing life stories are salutary exercises that can increase participants’ experiences of clarity,
coherence, and connection to God and to each other. The spiritual wisdom that emerges from such life stories, when shared
within congregations, can enhance intergenerational relationships and lead to spiritual growth for members of diverse ages. 相似文献
848.
Nathan Carlin 《Pastoral Psychology》2011,60(3):377-397
This paper offers a pastoral reading of the memoir written by Lionel Dahmer, the father of the serial killer Jeffrey Dahmer.
I suggest that the literary genre of the memoir provided Lionel with a means of confession that enabled him to process three
particular experiences related to his son—namely, grief, shame, and regret. I also suggest that the writing of this confession
enabled Lionel to forgive his son for his son’s various failures and, potentially, to forgive himself for his own failures
as a father, though this latter point can only be offered speculatively. This memoir is inherently pastoral and theological
because it deals with the themes of confession and forgiveness, and, theologically, the memoir also may be viewed as a work
of penance. One theological upshot, based on Lionel’s experience, entails challenging the idea that God the Father abandoned
God the Son on the cross: A more divine model of fatherhood would be one in which a father could embrace the shame of standing
by his son when the chips are down. 相似文献
849.
The Craftsman and His Apprentice: A Kohutian Interpretation of the Gospel Narratives of Jesus Christ
Kohutian theory suggests that relationships play a central role in structuring and sustaining the psychological self. In this
article, we apply self psychology to the Father-Son dyad found in the Synoptic and Johannine narratives in order to understand
the Jesus of the gospels in a new, psychologically informed manner. Conclusions are drawn related to how self psychology can
help to elucidate the biblical relationship between God the Father and Son, or the craftsman and his apprentice, as well as
how, conversely, the Father-Son dyad described in the gospels can inform self psychology. 相似文献
850.