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901.
902.
Intimate partner violence (IPV) is a major social and public health problem that affects men and women across the globe regardless of their culture, religion and other demographic characteristics. During the last 100 years many different theories have been proposed to explain the phenomenon of IPV. Much research is been conducted using these theories as a guiding or underlying framework. However, it is difficult to find a single account that provides a succinct and up-to-date overview of these theories. As a result considerable effort is required to identify and retrieve relevant papers to understand the various theories which attempt to explain IPV. This article attempts to provide a succinct and up-to-date integrative review of the biological and psychological explanations of IPV. Both perspectives have been critically evaluated in the light of the available literature and an attempt has been made to discuss the strengths and limitations of each perspective in shedding light on the causation of IPV. 相似文献
903.
Paul Moxnes 《European Journal of Work and Organizational Psychology》2013,22(3):433-443
In this article, Vansina's assertions expressed in his comments on my article: "Fantasies and fairy tales in groups and organizations: Bion's basic assumptions and the deep roles" (Moxnes, 1998) are refuted. Bion's possible hatred for his parents, his tendency for schizoid isolation, his abandonment of group studies, and his detached leadership style are discussed. The relationship between basic assumptions and deep roles are clarified, and some new ideas about the unconscious in groups and organizations are suggested. It is maintained that access to the unconscious is an age-old function of everyday life and that introspection of the collective unconscious is possible. A fourth basic assumption related to deep roles is proposed, and support for the existence of deep roles in psychodynamic group research is given. 相似文献
904.
Paul Nash Kathryn Darby Sally Nash 《International Journal of Children's Spirituality》2013,18(2):148-161
The authors are a multi-disciplinary team of chaplains, one with a counselling qualification, and an academic with a research background in spirituality and youth work. A pilot participation project undertaken at Birmingham Children’s Hospital (UK) focused on increasing the understanding of the spiritual needs of sick children and young people and involving children and young people in improving the service and provision of spiritual and religious care to them. Views from children, young people and parents were sought with the intention of developing resources and training that help facilitate the meeting of spiritual and religious needs of children and young people in hospital. Within the wider chaplaincy team are chaplains from the six major world faiths and this project considers spiritual needs of children and young people who perceive themselves as belonging to a faith group or not. Reflections from the pilot include identifying ten principles and practices to inform the spiritual care of sick children and proposing the concept of interpretive spiritual encounters as a tool for spiritual care. The pilot study indicated that being more proactive in offering spiritual care enhanced the quality of service offered by Chaplaincy. 相似文献
905.
Paul Cantz 《Mental health, religion & culture》2013,16(8):779-797
Freud's materialistic treatment of religion has discouraged and stigmatised inquiries concerning the potential theoretical and clinical utility that biblical stories could offer to the ongoing development of psychoanalysis. As a result, the historical development of psychoanalysis has been disproportionally influenced by the Hellenic ideals that influenced the German humanistic pedagogical value of Bildung, to which Freud was an ardent disciple. However, since it has consistently been recognised that Western culture has been mutually influenced by both biblical and Hellenistic attitudes, it may be warranted to extend this dialectal interplay into the realm of individual psychology, in the process delimiting a space whereby psychoanalysis and biblical thought can constructively coexist. In this vein, prototypical myths from the Greek and biblical traditions can reliably be situated on a psycho-mythological continuum, with Greek myths representing a less integrated level of ego development and biblical narratives reflecting an unambivalent, higher level of psychological organisation. The Greek mythology of Oedipus and the biblical Binding of Isaac has been chosen to illustrate this dynamic. 相似文献
906.
907.
Paul Baker 《Mental health, religion & culture》2013,16(4):339-357
Religion is thought to significantly impact numerous areas of mental health, including depression. Using a 63-item questionnaire, the influence of religious affiliation, saliency, and practice on levels of depressive symptoms and treatment preference in a non-clinical sample of Christians, Muslims, Atheists, and Agnostics (N = 471) was investigated. No significant differences in depressive symptoms were found between affiliations. Saliency and frequency of practice had a weak negative correlation with depressive symptoms for Christians, but were not significant for Muslim participants. No significant differences of preference were found between affiliations for social, cognitive, and medical treatments. Treatment preference of religious-based treatments differed significantly between affiliations. Findings suggest that affiliation is not significantly related to depressive symptoms or treatment preference, and the influence of saliency and practice differs between religions. Limitations and implications of the current study are discussed, and directions for further research are identified. 相似文献
908.
Paul Gordon 《欧洲心理治疗、咨询与健康杂志》2013,15(3):493-495
Ivan Ward (ed.) (1997) The Presentation of Case Material in Clinical Discourse, London: Freud Museum Publications, 96 pp., $6.95 相似文献
909.
Joshua N. Hook Everett L. Worthington Jr Don E. Davis David Watkins Eadaoin Hui Wenshu Luo Hong Fu Boaz Shulruf Paul Morris Samuel H. Reyna 《Asian Journal of Social Psychology》2013,16(4):286-291
The present study examined the practice of forgiveness among participants from China (N = 172) and New Zealand (N = 91). We tested a theoretical model describing the relationships between collectivism, individualism, and forgiveness. Participants from China were more collectivistic and less individualistic than were participants from New Zealand. Overall, participants from New Zealand were more forgiving than were participants from China. Collectivism was positively related to decisional forgiveness in Chinese participants. Decisional forgiveness independently predicted conciliatory behaviour among participants from China, but this was not the case for participants from New Zealand. Thus, the hypothesized model received qualified support. 相似文献
910.
Devon Berry Colleen P. Bass Cecily Shimp-Fassler Paul Succop 《Mental health, religion & culture》2013,16(7):695-710
American students transitioning to university are at an increased risk for behaviours such as binge drinking, depression and suicidality. Despite the proliferation of prevention and intervention programs, rates remain high. Although religiosity is known to confer a protective effect in this population, it remains largely untapped as a resource because, among other reasons, it is poorly understood, poses ethical challenges, and exposes areas of distrust between the religious and medical establishments. This report describes the findings of a survey that examined possible factors explaining the relationship between religiosity, risky behaviours and emotional extremes in students as they transitioned into their first year of university. This study accounted for the religious diversity of the US by surveying Christian, Jewish, Muslim and religiously unaffiliated students. Findings indicated that religiosity was consistently and negatively correlated to risky behaviours across all faith groups. Interestingly, unique patterns in levels of religiosity emerged among the various faith groups. Similarly, patterns of engagement in risky behaviours demonstrated variation among religious groups. Our findings add to the body of evidence that suggests university-based professionals take into consideration student religiosity when creating prevention intervention programs for students. 相似文献