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251.
Johnson SL Winett CA Meyer B Greenhouse WJ Miller I 《Journal of abnormal psychology》1999,108(4):558-566
The current study prospectively examined the impact of social support on symptom severity and recovery from episodes in bipolar disorder, both as a direct influence and as a buffer of life events. Fifty-nine individuals with Bipolar I disorder were followed longitudinally with monthly symptom severity interviews. Social support was measured by the Interpersonal Support Evaluation List and the Interview Schedule for Social Interaction, and life events were assessed using the Life Events and Difficulties Schedule. Individuals with low social support took longer to recover from episodes and were more symptomatic across a 6-month follow-up. Results suggest a polarity-specific effect, in that social support influences depression but not mania. Discussion focuses on theoretical implications of a series of polarity-specific findings within the field. 相似文献
252.
International Journal for Philosophy of Religion - 相似文献
253.
Matthew B. Johnson 《Journal of Contemporary Psychotherapy》1999,29(1):45-47
The Museum Exhibit on the life and works of Sigmund Freud and psychoanalysis opened at the Library of Congress in Washington, DC on October 15, 1998. The Exhibit includes both praise and critical commentary regarding Freud's many contributions. Original documents, artifacts and personal items from Freud collections are on display as well as film clips, photographs, and other recordings. Different periods in Freud's life are highlighted. After leaving Washington, DC, the Exhibit will travel to New York, Los Angeles, and on to Vienna. 相似文献
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257.
Esther Hess 《American journal of psychoanalysis》2018,78(2):137-158
This article considers the meaning and significance of authority, and its relevance to the transference process, within the framework of psychotherapy in the orthodox Jewish (Haredi) community in Israel. In this community, deeply-rooted habits of obedience to the commandments of the Torah and the authority of the Rabbi are integral to maintaining an orthodox way of life. Clinical vignettes with Haredi patients are presented to illustrate the complexities that arise when both patient and therapist belong to the orthodox community, and highlight the authority-related issues that are central to the therapy. This combination of factors requires a sensitive and finely-tuned approach which will enable the therapist to maintain the treatment framework while still accommodating the orthodox way of life. 相似文献
258.
Kalina Yordanova 《American journal of psychoanalysis》2018,78(1):47-62
What psychological response does war and forced displacement evoke in victims? How do survivors of war communicate their experiences to their children? Finally, what culture does the psychological response to loss shape? Using data collected through interviews, psychological consultations, and children’s drawings from two sources—the ongoing Syrian civil war and the Bosnian war of 1992–1995, this paper suggests that the experience of the war generation becomes the organizing axis of their identity and that of their children. It seeks to demonstrate that survivor parents communicate their experience of loss through gesture, act, and object rather than through a coherent narrative. Whereas survivor children use metaphoric and metonymic readings of their parents’ everyday performance in order to construct meaning and form their identities as descendants of a given family. This paper argues that such an identity is characterized by ambivalence towards the self and towards others, melancholic longing for an idealized pre-war past, and the impossibility of letting it go. 相似文献
259.
Raluca Soreanu 《American journal of psychoanalysis》2018,78(4):421-444
The present paper starts from the reflection that there is a curious “phenomenological gap” in psychoanalysis when it comes to processes of splitting and to describing the “life” of psychic fragments resulting from processes of splitting. In simpler terms, we are often in a position to lack a precise understanding of what is being split and how the splitting occurs. I argue that although Melanie Klein’s work is often engaged when talking of splitting (particularly through discussions on identification, projection and projective identification), there are some important phenomenological opacities in her construction. I show that by orchestrating a dialogue between Melanie Klein and Sándor Ferenczi, we arrive at a fuller and more substantive conception of psychic splitting and of the psychic life of fragments which are the result of splitting. This is even more meaningful because there are some unacknowledged genealogical connections between Ferenczian concepts and Kleinian concepts, which I here explore. While with Klein we remain in the domain of “good” and “bad” objects—polarised objects which are constantly split and projected—with Ferenczi we are able to also give an account of complicated forms of imitation producing psychic fragments and with a “dark” side of identification, which he calls “identification with the aggressor”. While attempting to take steps toward imagining a dialogue between Klein and Ferenczi, I note a certain silent “Ferenczian turn” in a late text by Melanie Klein, “On the Development of Mental Functioning”, written in 1958. In particular, I reflect on her reference to some “terrifying figures” of the psyche, which cannot be accounted for simply as the persecutory parts of the super-ego but are instead more adequately read as more enigmatic and more primitive psychic fragments, resulting from processes of splitting. 相似文献
260.