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211.
212.
The present study examined the psychological profiles of 138 candidates for ordained ministry from the Episcopal (n = 90) and Presbyterian Church (USA) (n = 48). Employing scales scores from the MMPI-2, MCMI-III, and 16PF-5, we used a series of one-way ANOVAs to test for differences
between genders, denominations, and (for Episcopalians) ordination type and completion versus non-completion of the ordination
process. Our results suggest that, consistent with the literature, these future clergy were generally well-adjusted and socially
skilled. Denominational differences in our sample were virtually non-existent. While similar on most dimensions, female candidates
may appraise their circumstances and relationships with a greater emphasis on emotional considerations than their male counterparts.
Differences between Episcopal candidates for the Priesthood and the Deaconate were consistent with differences in their respective
leadership and support roles. Finally, discriminant function analysis indicated that candidates who completed their ordination
appeared to have a more realistic and positive attitude toward the process as well as a more deferential and less independent
orientation than those who did not. 相似文献
213.
John Cattich 《Pastoral Psychology》2012,61(2):179-195
This study explores how parts of the clergy system interact in response to congregational and familial demands. Qualitative
analysis of semi-structured interviews with twenty-four clergy and their spouses identified three clergy system models based
on the spiritual meaning and relational dynamics between the clergy, their spouses, and the congregations: The living sacrifice model emphasizes service to the congregation at the expense of personal and familial needs; the faithful spouse and parent model focuses on family needs over the congregation and practices several disciplines to maintain such a focus; and the peacemaker model seeks as much as possible to satisfy their congregation and their family by intentionally juggling their demands. Results
illustrate how relational processes and spiritual meaning contribute to how clergy systems respond to systemic demands and
pressures. 相似文献
214.
The vocation of clergy life can be a hazardous journey. Stress and burnout are issues, which are increasingly reported by
clerics. Burnout is defined by a constellation of work related symptoms (Doolittle, Mental Health, Religion & Culture,10(1),
31–38, 2007), with emotional exhaustion recognised as a core component. Despite this recognition the research has not focused on factors
which lead to this state of emotional exhaustion in particular secondary traumatization. The purpose of this article is threefold.
Firstly, it presents the theoretical framework of secondary trauma. Secondly it reviews the literature aligning clergy and
trauma work and thirdly it discuses the emotional and physical toll upon clergy from this aspect of their role. 相似文献
215.
Dale Dorsey 《Philosophical Studies》2012,157(2):267-285
An important constraint on the nature of intrinsic value---the “Supervenience Principle” (SP)---holds that some object, event,
or state of affairs ϕ is intrinsically valuable only if the value of ϕ supervenes entirely on ϕ's intrinsic properties. In this paper, I argue that SP should be rejected. SP is inordinately restrictive. In particular,
I argue that no SP-respecting conception of intrinsic value can accept the importance of psychological resonance, or the positive
endorsement of persons, in explaining value. 相似文献
216.
Chris Tucker 《Philosophical Studies》2012,157(3):323-340
Does inferential justification require the subject to be aware that her premises support her conclusion? Externalists tend to answer “no” and internalists tend to answer “yes”. In fact, internalists often hold the strong higher-level requirement that an argument justifies its conclusion only if the subject justifiably believes that her premises support her conclusion. I argue for a middle ground. Against most externalists, I argue that inferential justification requires that one be aware that her premises support her conclusion. Against many internalists, I argue that this higher-level awareness needn’t be doxastic or justified. I also argue that the required higher-level awareness needn’t be caused in some appropriate way, e.g. by a reliable or properly functioning faculty. I suspect that this weaker higher-level requirement is overlooked because, at first glance, it seems absurd to allow nondoxastic, unjustified, and unreliably-caused higher-level awareness to contribute to inferential justification. One of the central goals of this paper is to explain how such weak awareness can make an essential contribution to inferential justification. 相似文献
217.
Our ability for scientific reasoning is a byproduct of cognitive faculties that evolved in response to problems related to survival and reproduction. Does this observation increase the epistemic standing of science, or should we treat scientific knowledge with suspicion? The conclusions one draws from applying evolutionary theory to scientific beliefs depend to an important extent on the validity of evolutionary arguments (EAs) or evolutionary debunking arguments (EDAs). In this paper we show through an analytical model that cultural transmission of scientific knowledge can lead toward representations that are more truth-approximating or more efficient at solving science-related problems under a broad range of circumstances, even under conditions where human cognitive faculties would be further off the mark than they actually are. 相似文献
218.
Todd R. Long 《Philosophical Studies》2012,157(2):251-266
Michael Bergmann seeks to motivate his externalist, proper function theory of epistemic justification by providing three objections
to the mentalism and mentalist evidentialism characteristic of nonexternalists such as Richard Feldman and Earl Conee. Bergmann
argues that (i) mentalism is committed to the false thesis that justification depends on mental states; (ii) mentalism is
committed to the false thesis that the epistemic fittingness of an epistemic input to a belief-forming process must be due
to an essential feature of that input, and, relatedly, that mentalist evidentialism is committed to the false thesis that
the epistemic fittingness of doxastic response B to evidence E is an essential property of B–E; and (iii) mentalist evidentialism
is “unmotivated”. I object to each argument. The argument for (i) begs the question. The argument for (ii) suffers from the
fact that mentalist evidentialists are not committed to the consequences claimed for them; nevertheless, I show that there
is, in the neighborhood, a substantive dispute concerning the nature of doxastic epistemic fittingness. That dispute involves
what I call “Necessary Fittingness”, the view that, necessarily, exactly one (at most) doxastic attitude (belief, or disbelief, or suspension of judgment) toward a proposition is epistemically fitting with respect to a person’s total evidence at any time. Reflection on my super-blooper
epistemic design counterexamples to Bergmann’s proper function theory reveals both the plausibility of Necessary Fittingness
and a good reason to deny (iii). Mentalist evidentialism is thus vindicated against the objections. 相似文献
219.
Cultures shape the types of goals that students pursue in the classroom. However, research in achievement goal theory seems
to have neglected this cultural aspect with its exclusive focus on individualistically-based goals such as mastery and performance
goals. This emphasis on mastery and performance goals may reflect Western individualist psychological thinking. Thus, social
goals, which may be more salient in collectivist cultures, are relatively neglected. There is a dearth of studies investigating
the role of social goals in academic motivation, and the few studies that did explore them are somewhat problematic. This
paper reviews research done within the achievement goal theory, considers the need for more studies on social goals, and concludes
with the argument that social goals are important in understanding student motivation especially in collectivist cultures. 相似文献
220.
Dialectical Behavior Therapy (DBT) is a treatment designed for individuals having borderline personality disorder (BPD), patients
having binge eating disorder, co-morbid substance dependence and BPD, and depressed older adults. This paper aims to explore
the use of DBT and to ascertain the status of DBT education in treating difficulties in handling interpersonal relationships
among clients seeking counseling and psychotherapy. The skills training mode can be employed for teaching skills to solve
relationship problems. Validation and acceptance strategies can lessen rejection sensitivity and negative feelings that make
interpersonal situations chaotic. Black and white thinking can be resolved by finding a middle path through acceptance and
change. This paper suggests the possible utility of DBT for enhancing psychological well-being in clients. 相似文献