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31.
The strengths and virtues identified by positive psychology are treated as logically independent, and it is recommended that
people identify their “signature” strengths and cultivate them, because more of a strength is better [Peterson and Seligman:
2004, Character Strengths and Virtues: A Handbook and Classification (Oxford University Press, New York); Seligman: 2002,
Authentic Happiness (Free Press, New York)]. The present paper contrasts that view with the Aristotelian view that virtues
are interdependent, that happiness (eudaimonia) requires all the virtues, and that more of a virtue is not always better than less. We argue that practical wisdom is the
master virtue essential to solving problems of specificity, relevance, and conflict that inevitably arise whenever character
strengths must be translated into action in concrete situations. We also argue that practical wisdom is becoming increasingly
difficult to nurture and display in modern society, so that attention must be paid to reshaping social institutions to encourage
the use of practical wisdom rather than inhibiting it. 相似文献
32.
Albert Ellis' contribution to psychotherapy has been monumental, and he has argued that REBT is a philosophically based project. Especially after 1986, Ellis further argued that biological predisposition accounted for much of our tendencies toward rationality and irrationality. Further, he has called for non-rating of one's self or being (that call itself being an evaluation). We have argued, as has Ellis, for a tertium quid, character, also located in biological predisposition (ontology). Distinctions are drawn between types of constructivism (and construction), one of those foundational to REBT. We have accounted for a common sense self that can be evaluated and yet be unconditionally accepted. The self in REBT can be distinguished from roles. A reasoning self in the service of desires while allowing for LFT (DA) is preserved. 相似文献
33.
Edmund Pellegrino has argued that the dramatic changes in American health care call for critical reflection on the traditional norms governing the therapeutic relationship. This paper offers such reflection on the obligation to “do no harm.” Drawing on work by Beauchamp and Childress and Pellegrino and Thomasma, I argue that the libertarian model of medical ethics offered by Engelhardt cannot adequately sustain an obligation to “do no harm.” Because the obligation to “do no harm” is not based simply on a negative duty of nonmaleficence but also on a positive duty of beneficence, I argue that it is best understood to derive from the fiduciary nature of the healing relationship. 相似文献
34.
Kevin J. Sharpe 《Zygon》1991,26(2):309-315
Abstract. I examine Helmut Reich's recent ( Zygon , December 1990) discussion of the complementarity model for relating science and theology and find it confusing. On the one hand, his complementarity purports to make science and theology relevant for each other. It even requires we solve their conflicts. On the other hand, it discourages the overlap of scientific and theological knowledge and thus the direct resolution of their conflicts. 相似文献
35.
Assimilative hue shifts in color gratings depend on bar width 总被引:1,自引:0,他引:1
36.
Reaction time for determining if two square-wave gratings are the same or different is a bimodal function of the relative angular separation (RAS) between them. Response time peaks at 60° and 120° separation and drops siguificantly at approximately 90°, provided that the gratings being compared are of the same spatial frequency. This pattern of results is not in line with those previously reported for more complex figures, nor may it be attributed to any “oblique effect,” since the same function is obtained with the comparison gratings placed at different retinal orientations. One possible explanation is that orthogonally tuned orientation channels interact in a facilitatory fashion in the human visual system. 相似文献
37.
Kevin J. Sharpe 《Zygon》1993,28(1):47-60
Abstract. The holomovement metaphysics of David Bohm emphasizes connections and continuous change. Two general movements through space-time extend Bohm's ideas. One is that the universe was nonlocal when it started but increases in locality. (With nonlocality, two simultaneous but distant events affect each other.) The other is the opposite movement or evolution toward increasingly complex systems exhibiting internal connections and a type of nonlocality. This metaphysics produces a theology when the holomovement is a model for God. Several topics follow, including global nonlocality, God as creator, God's transcendence and immanence, and God as personal. This theology shows promise but needs further development. 相似文献
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