全文获取类型
| 收费全文 | 312篇 |
| 免费 | 16篇 |
| 国内免费 | 1篇 |
专业分类
| 329篇 |
出版年
| 2024年 | 4篇 |
| 2023年 | 14篇 |
| 2022年 | 4篇 |
| 2021年 | 7篇 |
| 2020年 | 15篇 |
| 2019年 | 18篇 |
| 2018年 | 23篇 |
| 2017年 | 12篇 |
| 2016年 | 22篇 |
| 2015年 | 9篇 |
| 2014年 | 13篇 |
| 2013年 | 51篇 |
| 2012年 | 11篇 |
| 2011年 | 7篇 |
| 2010年 | 6篇 |
| 2009年 | 11篇 |
| 2008年 | 8篇 |
| 2007年 | 7篇 |
| 2006年 | 13篇 |
| 2005年 | 3篇 |
| 2004年 | 8篇 |
| 2003年 | 9篇 |
| 2002年 | 14篇 |
| 2001年 | 11篇 |
| 2000年 | 4篇 |
| 1999年 | 5篇 |
| 1998年 | 4篇 |
| 1997年 | 5篇 |
| 1996年 | 1篇 |
| 1995年 | 1篇 |
| 1994年 | 2篇 |
| 1993年 | 2篇 |
| 1992年 | 2篇 |
| 1991年 | 2篇 |
| 1976年 | 1篇 |
排序方式： 共有329条查询结果，搜索用时 0 毫秒
31.
Alan G. Vaughan 《The Journal of analytical psychology》2021,66(3):695-718
This paper examines the Black Lives Matter (BLM) movement in cultural, historical and relational contexts at the intersection of the U.S. Civil Rights movement, U.S. Civil Rights legislation, the Voting Rights Act of 1965 and reforms thereto in the recent U.S. Supreme Court decision of Shelby County v Holder, 570 U.S.529 (2013). The intergenerational relations between the BLM movement and these ongoing movements for civil and human rights is underscored. In the wake of protests about the sadistic murder of George Floyd, an unarmed African American man, by a Caucasian police officer, the BLM movement has been mischaracterized as an affront to law and order by the Trump-led U.S. administration. The mischaracterization was a re-election campaign effort designed to ignite ‘white fear’, ‘white rage’ and to defend police brutality and systemic racism. Analytical psychology and the phenomenology of the trickster archetype, as amplified from the African-centric perspective in the Yoruba deity Esu-Elegba, are employed to interrogate partisan obstructionist behaviours that assault multicultural democracy in both contemporary U.S. electoral politics and the political economy. The paper concludes with a brief note on the social activism of Fair Fight Georgia and the integration of its agenda into the BLM movement. 相似文献
32.
33.
Carol Schersten LaHurd 《Dialog》2018,57(1):23-30
The 2016 election of Donald Trump as president and the first year of his administration have been accompanied by intensified social and political divides in the United States. A comparison of today's polarization with that during the Vietnam War and civil rights movement of the 1960s suggests strategies for bridging the divides—and in particular for an expanding role by faith communities. 相似文献
34.
Christopher S. Browning 《Political psychology》2018,39(2):243-261
Following the attacks against the Paris offices of the satirical magazine Charlie Hebdo in January 2015 and the subsequent acts of political violence in Paris the following November, a number of memes spread swiftly across social media. Most notable of these were proclamations of “Je suis Charlie,” “Je suis Paris,” “Je suis en terrasse,” and tricolorizing one's Facebook profile page. Although there are various ways by which this phenomenon might be explained, this article argues that, at least for some people, they seem to have operated as key mechanisms by which individuals/society sought to reestablish what Tillich calls “the courage to be,” and which in more contemporary terminology might be labeled a sense of ontological security—the ability to go on in the face of what would otherwise be debilitating anxieties of existential dread. The article argues the memes did this through a number of mechanisms. These included establishing a sense of vicarious identification with the victims; embracing increased levels of danger and seeking to confront the question of mortality head on; reasserting a sense of community and home via the reinstantiation of everyday routines now ascribed with enhanced political and existential significance; and reaffirming a new civilizationally inflected self‐narrative. 相似文献
35.
Maria Fernandes‐Jesus Maria Luísa Lima José‐Manuel Sabucedo 《Political psychology》2018,39(5):1031-1047
In this article, we assume an interdisciplinary approach to the study of why and how people transpose political considerations to their lifestyles. Our aims are threefold: to understand the meanings and perceptions of people engaged in lifestyle politics and collective action; to examine the motives guiding individual change; and to explore the linkage processes between lifestyle politics and collective action. Identity process theory is considered as a lens to examine the processes and the motives of identity via a thematic analysis of 22 interviews. This study combined interviews with people seeking social change through their lifestyles with interviews with members of action groups and social movements. We found that each participant's identity is guided by identity motives such as distinctiveness, continuity, and psychological coherence. Besides, lifestyle politics is evaluated as an effective way to bring about social change, depending on the individual experience of perceived power to bring about change through collective action. Overall, lifestyle politics states the way in which the participants decided to live, to construct their identities, and to represent their beliefs about the right thing to do. Lifestyle politics complements collective action as a strategy to increase the potential of bringing about social change. The implications of this research are discussed in relation to the importance of understanding the processes of identity and lifestyle change in the context of social, environmental, and political change. 相似文献
36.
Nicole Land Shemine Gulamhusein Angela Scott Emily Coon 《World Futures: Journal of General Evolution》2018,74(7-8):572-594
Beginning from the proposition that doing transdisciplinary child and youth care (CYC) entails an ethic of risk and vulnerability, four graduate students from differing social, spiritual, bodied, and academic locations trace how our research and professional projects encounter, challenge, support, and disrupt one another. Thinking through two concepts critical to the field of CYC in Canada (politics and care), we aim to (a) make visible the possibilities, tensions, and incommensurabilities that emerge when we collectively risk generous, rigorous dialogue between distinct research projects, practice orientations, and lived ontological and epistemological loyalties; and (b) imagine the practices required to enact, and the creative collaborations that might emerge through, transdisciplinary conversations in child and youth care. 相似文献
37.
Andrew R. Lewis Paul A. Djupe Stephen T. Mockabee Joshua Su‐Ya Wu 《Journal for the scientific study of religion》2015,54(2):419-428
Social science researchers have increasingly come to utilize Amazon's Mechanical Turk (MTurk) to obtain adult, opt‐in samples for use with experiments. Based on the demographic characteristics of MTurk samples, studies have provided some support for the representativeness of MTurk. Others have warranted caution based on demographic characteristics and comparisons of reliability. Yet, what is missing is an examination of the most glaring demographic difference in MTurk—religion. We compare five MTurk samples with a student convenience sample and the 2012 General Social Survey, finding that MTurk samples have a consistent bias toward nonreligion. MTurk surveys significantly overrepresent seculars and underrepresent Catholics and evangelical Protestants. We then compare the religiosity of religious identifiers across samples as well as relationships between religiosity and partisanship, finding many similarities and a few important differences from the general population. 相似文献
38.
Edwin Zehner 《文化与宗教》2013,14(2):185-203
In recent decades, Thailand has seen the development of new styles of social and political organisation whose effects can be seen across religious and confessional lines. Among them are charismatically led large-scale organisations emulating the style of large-scale businesses. The article ‘triangulates’ this style via brief case studies of the Thai Rak Thai Party (now the Phuea Thai Party), the Wat Phra Dhammakaya Buddhist meditation movement and the Church of the Divine Call (pseudonym), who share some underlying similarities despite their overt differences. The similarities among the groups flow in part from trends associated with economic development and globalisation. Yet, at the same time these groups – and the ways in which they inspired such fervent opposition – express some enduring features of Thai cultural and social organisation. 相似文献
39.
ABSTRACTAn analysis of the transition from railways to highways as the dominant British transport system during the twentieth century shows that public storylines about competing niche and regime technologies can have a powerful influence on socio-technical transitions. These storylines are developed by supporters and opponents of the competing technologies, with each group attempting to frame their favoured technology positively. The public salience of these storylines can be evaluated by assessing how highly they score on four elements of frame resonance: empirical fit, experiential commensurability, actor credibility, and macro-cultural resonance. These storylines can be seen at play across the entirety of the transition to a road-based transport system, from the very early history of the automobile through to the turn of the millennium, when public opposition to road transport was becoming increasingly pronounced. This case study uniquely traces discursive conflict over the entire course of a multi-decade transition. While existing literature in the multi-level perspective typically emphasises the disadvantages faced by niche-innovations, this case study shows that powerful storylines, enabled by the right cultural repertoires and possibly negative storylines about existing socio-technical systems, can create powerful political support for a new technology, giving it an advantage against more established incumbents. 相似文献
40.
Does participation in mass religious rituals promote intergroup conflict or does it promote intergroup tolerance? We assess these claims by examining the effects of the annual pilgrimage to Mecca (the hajj) on sociopolitical views of Muslims in Russia’s North Caucasus. Participant observation during the hajj and a quasi-experimental focus group study of pilgrims and non-pilgrims produced paradoxical findings. While the hajj strengthened their ingroup pride as Muslims, the pilgrims came through as more outgroup-tolerant and prosocial than the non-pilgrims. We develop a synthetic theoretical solution: in high-identity-value, high-diversity common group settings social recategorisation and social capital become transitive – that is, inclusive views and social capital effects within an ingroup extend to outgroups. This means that intergroup conflict could be reduced by not only maximising contact across conflicting groups, but also by bringing together as many subgroups as possible within each conflicting group in settings where their common identity is positively affirmed in a non-discriminatory fashion. 相似文献