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11.
State-trace analysis (Bamber, 1979) addresses a question of interest in many areas of psychological research: Does 1 or more than 1 latent (i.e., not directly observed) variable mediate an interaction between 2 experimental manipulations? There is little guidance available on how to design an experiment suited to state-trace analysis, despite its increasing use, and existing statistical methods for state-trace analysis are problematic. We provide a framework for designing and refining a state-trace experiment and statistical procedures for the analysis of accuracy data using Klugkist, Kato, and Hoijtink's (2005) method of estimating Bayes factors. The statistical procedures provide estimates of the evidence favoring 1 versus more than 1 latent variable, as well as evidence that can be used to refine experimental methodology. 相似文献
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This paper surveys the field of Judaism and health. The authors trace the history of discourse on health and healing within
Judaism, from the biblical and rabbinic eras to contemporary research and writing on Jewish bioethics, pastoral care, communal
services, and aging, including congregational and community programming related to health and illness and the emergence of
the Jewish healing movement. The work of the Kalsman Institute on Judaism and Health is described, focusing on efforts to
unite these various threads into a scholarly field emphasizing basic and applied research on the instrumental functions of
Jewish religious life for health and well-being. 相似文献
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Robert M Prince 《American journal of psychoanalysis》2015,75(3):267-286
Over 70 years, there have been different narratives of the Holocaust survivors coming to the United States. Survivors’ stories begin with an event of major historical significance. Difficulties in conceptualizing historical trauma, along with common distortions and myths about Holocaust survivors and their children are examined. This article proposes that it is impossible to discuss the consequences of extreme suffering without consideration of historical meaning and social context with which they are entwined. The evolution of the social representation of the Holocaust and the contradictions in clinical attributions to survivors and their children with consideration of the future is described. Attributions to survivors and their children with consideration of the future is described. 相似文献
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Brainerd Prince 《International review of missions》2010,99(2):244-257
This paper brings together three strands of enquiry – interrogation of spirituality, interpretation of spirituality and Sri Aurobindo's integrative spirituality – which form the three natural parts of the paper. In the first part I interrogate the idea and category “spirituality” and argue that this term came to be understood in opposition to the “material” only in medieval times, and thus the common notion of spirituality as opposed to materiality is misplaced. In the second part, in light of George Lindbeck's work, I will explore the question – is it possible for different traditions that interpret spirituality differently to hold a common unifying position? I will argue that if we are to arrive at an understanding of spirituality that will be acceptable to different traditions, then the very conception of spirituality must be informed by all. In the final part, I will argue that Sri Aurobindo's integrative spirituality offers a sufficient rationale for creation‐care by proposing a view of spirituality which, on the one hand, overcomes the spiritual‐material dichotomy, while on the other, contains an implicit guard against imposing its view of spirituality on other traditions. Finally, by bringing Sri Aurobindo into the dialogue I demonstrate how insights from another tradition can be drawn to enrich our understanding of spirituality. 相似文献
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Alexandra Prince 《Zygon》2017,52(1):76-99
Between 1869 and 1879, the communal Christian group the Oneida Community undertook a pioneering eugenics experiment called “stirpiculture” in upstate New York. Stirpiculture resulted in the planned conception, birth, and communal rearing of fifty‐eight children, bred from selected members of the Oneida Community. This article concerns how the Oneida Community's unique approach to religion and science provided the framework for the creation, process, and eventual dissolution of the stirpiculture experiment. The work seeks to expand current understanding of the early history of eugenics in the United States by placing its practice more than two decades earlier than is generally considered. Additionally, this article situates the Community's leader John Humphrey Noyes as an early eugenics and social scientific thinker. Finally, the treatment provides a case study for the transitional period in mid to late nineteenth century America whereby scientific modes of epistemology were accommodated within or supplanted by theological worldviews. 相似文献
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