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91.
Exchangeability and predictivism   总被引:1,自引:0,他引:1  
Sergio Wechsler 《Erkenntnis》1993,38(3):343-350
  相似文献   
92.
S C Masin 《Perception》1998,27(12):1417-1422
The time the perceptual system takes to generate two overlapping phenomenal surfaces is estimated to be about 60 ms by a recognition task and 200-250 ms by a primed matching task. Here, a reaction-time task was used to test these estimates. It is plausible that when two overlapping phenomenal surfaces appear abruptly in the visual field the perceptual system sends a signal to the response system when the localisation of the parts of these surfaces begins. The perceptual system should send a subsequent signal when the phenomenal overlapping of the surfaces is achieved. The reaction times to these signals were estimated in two experiments. The difference between these estimates confirms the time estimate provided by the primed matching task.  相似文献   
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The authors present two clinical cases involving an existential crisis which led the patients to lose what had been the foundation in their lives, their faith. Although the therapeutic settings differ – the first patient had a few psychotherapy sessions following a psychotic episode with a mystical background, while the second was in the final stage of analytic treatment – the authors highlight how in both clinical cases a loss of faith becomes a total and urgent crisis of the Self. The fracture which ensues seems to generate an intense engagement of the body which, paradoxically during a loss of faith, induces an experience of ecstasy of the kind that has traditionally been reported. In the first case the experience of ecstasy was lived first‐hand by the patient who thereafter redefined the psychotic breakdown as a “moment of truth”; whereas the second patient, through a deep projective identification, induces an eerie countertransferential feeling of ‘metaphysical’ shortfall in the agnostic psychoanalyst, triggering bewilderment, physical discomfort and awe in him. In both cases the authors believe that the notable somatic involvement may be correlated to a potentially profound and unprecedented contact with the True Self.  相似文献   
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In 1931 an unknown murderer of little girls (Peter Lorre) is terrorizing the city of Berlin. We see him entice a new victim, the little Elsie Beckmann, who is coming home from school: whistling a tune by Grieg, he buys her a balloon from a blind beggar. When her corpse is discovered, the police undertake a major mobilization aimed at seeking the serial killer in the criminal underworld; meanwhile, the ever more terrified population starts to see the dangerous murderer in everyone. Since the roundups and incursions into the seediest parts of town disturb the gangsters’ activities, the leaders of organized crime, headed by Schränker (Gustav Gründgens), take it upon themselves also to hunt down the solitary child‐killer, engaging the community of beggars. Every corner of the city is catalogued and sifted by the dual activity of the police and the gangsters. The ‘monster’, a former psychiatric patient, mild and harmless in manner, is finally tracked down via two parallel routes: the clue of a cigarette packet enables Inspector Lohmann (Otto Wernicke) to track down the serial killer's address, while the blind beggar recognizes the whistled tune. The murderer is identified by a ‘slap’ from a young criminal which leaves an M marked in chalk on a shoulder of the man's overcoat. Thus he is caught and undergoes a kind of trial at the hands of the gangsters who tie him up in order to lynch him, but they are interrupted by the arrival of the forces of law and order.  相似文献   
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According to Bion, group mentality is inspired by three basic assumptions (dependence, fightflight, pairing) dominating in turn. No conjunctions of basic assumptions seem to be possible. The author, however, formulates the hypothesis that such conjunctions may take place in weakly structured enlarged groups, midway between small groups and the institutional larger groups described by Freud and Bion as Church, Army and Aristocracy. A case study is here presented, wherein the group session appears to be dominated by a baFF+baP conjunction (i.e. a combination of fight-flight and pairing emerging simultaneously). The in-depth analysis highlights the shared unconscious fantasy corresponding to this conjunction, i.e. the Weapon-Baby fantasy. Having split the parental couple into a good one and a bad one, the group expects the good couple to generate a Divine Baby capable of leading the war against the bad couple. The \"good\" pairing thus evoked, however, is nothing but a combined object, only capable of faecal offspring: a Stool Baby, which can only be used to be thrown against the Enemy. Similar fantasies can be found at the individual level in manic-personality pseudo-creativity. At the social level, the same baFF+baP conjunction seems to apply as well to political movements such as Hitlerism.  相似文献   
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Most empirical research has attempted to demonstrate the relationship between religiosityandcriminal behavior principally onthebasis of self-reported measures of criminality. The present study analyzed the influence of individual religiosity on personal perceptions of the seriousness of a variety of criminal offenses. Findings obtained from a national sample of Israeli respondents with varyingdegrees of religiosity and belonging to two different religions--Judaism and Islam--support the existence of effects of religiosity on perceptions of crime seriousness. Moreover, in the case of the Jewish respondents, religiosity emerged as the variable exerting the most influenceon their perceptions of victimless offenses.  相似文献   
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In the third chapter of The Drowned and the Saved, Primo Levi describes the shame of the survivor—the nameless pain felt before the silence and the void of Auschwitz—as an echo of the atavistic anguish inscribed in every one of the tohu‐bohu, the empty and deserted universe. In this feeling there may lie the first signs of a reaction against blind matter: a form of consciousness of the existence of evil and an anticipation of hope for a better future. In this article, the author explores how, by means of a meditation on Auschwitz, by a reference to the Bible and to some fundamental concepts of Jewish ethics, Levi delineates an ethical horizon on which a text, a collective memory and a relationship with God, or with the silence of God, stand as fragile but visible signposts in an ethically uncertain future.  相似文献   
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