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Children worldwide experience mental and emotional disorders. Mental disorders occurring among young children, especially infants (birth –3 years), often go unrecognized. Prevalence rates are difficult to determine because of lack of awareness and difficulty assessing and diagnosing young children. Existing data, however, suggest that rates of disorders in young children are comparable to those of older children and adolescents (von Klitzing, Dohnert, Kroll, & Grube, 2015 ). The lack of widespread recognition of disorders of infancy is particularly concerning due to the unique positioning of infancy as foundational in the developmental process. Both the brain and behavior are in vulnerable states of development across the first 3 years of life, with potential for enduring deviations to occur in response to early trauma and deprivation. Intervention approaches for young children require sensitivity to their developmental needs within their families. The primacy of infancy as a time of unique foundational risks for disorder, the impact of trauma and violence on young children's development, the impact of family disruption on children's attachment, and existing literature on prevalence rates of early disorders are discussed. Finally, global priorities for addressing these disorders of infancy are highlighted to support prevention and intervention actions that may alleviate suffering among our youngest world citizens.  相似文献   
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This study, conducted in Germany, examines the role of maternal soothing strategies to explain the association of maternal self-efficacy with infant regulation (crying and sleeping behavior). Questionnaire data of 150 mothers, living in Germany, with mixed ethnic and educational backgrounds were collected when infants were 3 and 7 months old. Two types of maternal soothing strategies were distinguished: close soothing, involving close physical and emotional contact, and distant soothing, involving physical and emotional distancing from the infant. A cross-sectional SEM at 3 months indicated that maternal self-efficacy is associated with reported infant regulation through distant soothing strategies. Low maternal self-efficacy was associated with frequent maternal use of distant soothing, which in turn was related to reported infant regulation problems, that is, non-soothability and greater crying frequency. Frequent use of close soothing was associated with reported infant sleeping behavior, that is, frequent night-time awakenings. A longitudinal SEM further indicated that the effects of close soothing persisted at least until the infants' age of 7 months. The study showed how low maternal self-efficacy, increased use of distant soothing, and reported early infant regulation problems are intertwined and that, due to their persisting positive effect on infant soothability, close soothing better supports infant development.  相似文献   
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In this paper, we investigate the ‘ought implies can’ (OIC) thesis, focusing on explanations and interpretations of OIC, with a view to clarifying its uses and relevance to legal philosophy. We first review various issues concerning the semantics and pragmatics of OIC; then we consider how OIC may be incorporated in Hartian and Kelsenian theories of the law. Along the way we also propose a taxonomy of OIC-related claims.  相似文献   
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This review article argues that Wouter Hanegraaff's Esotericism and the Academy is deeply influenced by a methodological cluster usually referred to as ‘discourse theory.’ That the author is not willing to classify his own approach as such is explained with recourse to his dispute with Kocku von Stuckrad, who, according to Hanegraaff, would embody discourse theory, whereas Hanegraaff would embody history. A comparison of Hanegraaff's Esotericism and the Academy: Rejected Knowledge in Western Culture (Cambridge: Cambridge University Press, 2012) and von Stuckrad's Locations of Knowledge in Medieval and Early Modern Europe: Esoteric Discourse and Western Identities (Leiden: Brill, 2010) reveals that this is a misleading classification and that Hanegraaff's study comes closer to what discourse theory is all about. As a consequence, Esotericism and the Academy is the very first study on ‘Western esotericism’ that offers a convincing justification of this particular label as an overarching discursive category.  相似文献   
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In his book, Hermeneutics and Reflection (2013), Friedrich-Wilhelm von Herrmann outlines what he sees as the fundamental differences between Edmund Husserl’s “theoretical” phenomenology and Martin Heidegger’s “a-theoretical” phenomenology, which he frames in terms of the distinction between “reflective observation” and “hermeneutic understanding”. In this paper, I will clarify the sense of these terms in order to elucidate some of the crucial similarities and differences between Husserl and Heidegger. Against von Herrmann’s characterization of the Husserlian project, I argue that we should not consider these differences in terms of “reflection”, since this runs the risk of misconstruing Husserlian phenomenology with the philosophical tradition he was striving against. Taken together, by way of a close reading of von Herrmann, the following discussion will serve as a brief sketch of the early Heidegger’s turn away from Husserlian phenomenology and toward his own hermeneutic phenomenology.  相似文献   
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by Rodney D. Holder 《Zygon》2009,44(1):115-132
The German theologian and martyr Dietrich Bonhoeffer is not widely known for engaging with scientific thought, having been heavily influenced by Karl Barth's celebrated stance against natural theology. However, during the period of his maturing theology in prison Bonhoeffer read a significant scientific work, Carl Friedrich von Weizsäcker's The World View of Physics. From this he gained two major insights for his theological outlook. First, he realized that the notion of a \"God of the gaps\" is futile, not just in science but in other areas of human inquiry. Second, he felt that an infinite universe, as considered by science, would be self-subsistent and could exist as if there were no God. Bonhoeffer replaced Barth's radical critique of religion with the even more extreme view that it is a mere passing phase in history that grown-up humanity can dispense with. At the same time Bonhoeffer began an important critique of Barth's reaction, namely, the latter's retreat to a \"positivism of revelation.\" While Bonhoeffer did not go quite as far as one might like, his approach opened up hopeful avenues for an answer to \"the liberal question\" and even a revived place for some kind of natural theology.  相似文献   
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This essay argues that Adam Smith's political economy is premised upon a moral anthropology, and that greater attention to Smith from religious ethicists may both improve Smith scholarship and deepen dialogue on economic themes within the field of religious ethics. It does so first by surveying common readings of Smith and noting that engagement of his work within religious ethics and theology tends to rely on misconceptions prevalent in these readings. It then outlines the moral psychology that links Smith's Theory of Moral Sentiments and Wealth of Nations and explains the importance of this moral psychology for Smith's ambivalent analysis of commercial society. Reflecting on the case of Smith's work, it concludes by arguing that attention from religious ethicists may also improve contemporary political economic debates, given that they are often premised upon latent assumptions about moral anthropology.  相似文献   
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Abstract

This article revisits Bernd Moeller's concept of ‘productive misunderstanding’ as a way of explaining the early appeal and success of the Reformation among some of Luther's most important supporters. It does so through a case study of a consolation pamphlet by the secretary of Nuremberg City Council, Lazarus Spengler, whom Luther credited with planting the evangelical faith in this prominent imperial city. Spengler was one of the Wittenberg reformer's most important lay supporters: he authored the earliest pro-Luther lay pamphlet and his name was subsequently appended to the papal bull Exsurge Domine. However, in his consolation pamphlet Spengler espoused a view of suffering that Luther had firmly rejected because it contradicted his evangelical soteriology. This important difference suggests that while Spengler did a great deal to promote Luther's cause, and at great personal risk, he acted on the basis of an incorrect understanding of the Wittenberg reformer's theology, at least in the late 1510s and early 1520s. This article explores the reasons for Spengler's productive misunderstanding and suggests that it was likely shared by other evangelical burghers. By examining Moeller's concept from a novel vantage point, that of suffering and consolation, this article seeks to shed new light on the reception of Luther's ideas in the early German Reformation.  相似文献   
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