全文获取类型
收费全文 | 256篇 |
免费 | 5篇 |
专业分类
261篇 |
出版年
2024年 | 4篇 |
2023年 | 1篇 |
2022年 | 2篇 |
2021年 | 2篇 |
2020年 | 7篇 |
2019年 | 22篇 |
2018年 | 11篇 |
2017年 | 11篇 |
2016年 | 12篇 |
2015年 | 11篇 |
2014年 | 6篇 |
2013年 | 44篇 |
2012年 | 6篇 |
2011年 | 7篇 |
2010年 | 2篇 |
2009年 | 6篇 |
2008年 | 11篇 |
2007年 | 9篇 |
2006年 | 14篇 |
2005年 | 17篇 |
2004年 | 4篇 |
2003年 | 6篇 |
2002年 | 9篇 |
2001年 | 4篇 |
2000年 | 6篇 |
1999年 | 7篇 |
1998年 | 4篇 |
1997年 | 3篇 |
1996年 | 1篇 |
1995年 | 3篇 |
1994年 | 1篇 |
1993年 | 1篇 |
1988年 | 2篇 |
1985年 | 1篇 |
1984年 | 1篇 |
1982年 | 1篇 |
1981年 | 2篇 |
排序方式: 共有261条查询结果,搜索用时 15 毫秒
81.
82.
Darrell Cole 《The Journal of religious ethics》2012,40(1):26-51
I offer an argument for why torture, as an act of state‐sponsored force to gain information crucial to the well‐being of the common good, should be considered as a tactic of war, and therefore scrutinized in terms of just war theory. I argue that, for those committed to the justifiability of the use of force, most of the popular arguments against all acts of torture are unpersuasive because the logic behind them would forbid equally any act of mutilating or killing in battle. I will also argue that looking at torture through the perspective of the just war tradition forces us to place strictures on the practice that make it hard to justify, helps us to see why torture should never be legalized, helps us to clarify when circumstances might justify torture, and suggests what sort of character is required to recognize when those circumstances have occurred. 相似文献
83.
Totemism, a topic that fascinated and then was summarily dismissed by anthropologists, has been resurrected by evolutionary psychologists’ recent attempts to explain religion. New approaches to religion are all based on the assumption that religious behavior is the result of evolved psychological mechanisms. We focus on two aspects of Totemism that may present challenges to this view. First, if religious behavior is simply the result of evolved psychological mechanisms, would it not spring forth anew each generation from an individual's psychological mechanisms? Yet, Australian Totemism, like other forms of Totemism, is profoundly traditional, copied by one generation from the prior ones for hundreds of generations. Regardless of personal inclinations, individuals are obligated to participate. Second, it is problematic to assume that all practitioners of Totemism actually believe their religious claims. We propose an alternative explanation that accounts for the persistence of Totemism and that does not rely on an assumption that its practitioners are preliterate or naive because they have strange beliefs. We focus on Totemism as a cultural mechanism aimed at building and sustaining social relationships among close and distant kinsmen. 相似文献
84.
Ruth Stanley 《Zygon》2009,44(4):825-846
Spiritual practices such as prayer have been shown to improve health and quality of life for those facing chronic or terminal illness. The early Christian healing tradition distinguished between types of prayer and their role in healing, placing great emphasis on the healing power of more integrated relational forms of prayer such as prayers of gratitude and contemplative prayer. Because autonomic tone is impaired in most disease states, autonomic homeostasis may provide insight into the healing effects of prayer. I report on observations in five volunteers engaging in five types of prayer. Using heart rate variability as a measure of autonomic tone and adaptability, I review the potential correlation of type of prayer with autonomic rebalance as measured specifically by psychophysiological coherence ratios. The five types—supplication, devotion, intercession, gratefulness, and contemplative prayer—elicited varying degrees of improvements in heart rate variability and corresponding psychophysiological coherence. These observations suggest a correlation of innate healing to prayer type that is consistent with teachings from the Christian healing tradition and with modern research. Further research is warranted to verify these hypotheses. 相似文献
85.
Darrell Cole 《The Journal of religious ethics》2008,36(1):125-154
Spies, like soldiers, do a job and employ tactics that need justifying. I offer an argument for how Christian ethics may handle the moral problems of spying and do so by looking at the morally troubling tactics used by spies through the eyes of those who played an important role in shaping Christian theology and philosophy and have become normative in Christian moral thinking on the use of force. I argue that spying may be justifiable when we conceive the profession as a kind of use of force that is governed by the just war criteria. Spying is a particular kind of use of force that takes its moral character from those who authorize it, with what justification, to what ends, and with what methods. Particular attention is given to the tactics of disregarding the rules of war, the telling and living of lies, running covert operations, and assassinating military and political leaders. 相似文献
86.
Carlo Strenger 《International Journal of Applied Psychoanalytic Studies》2004,1(4):291-312
An extended case study of an analytic treatment examines the difficulty of identity formation for Sephardic Jews in Israel, on the background of negative stereotypization of this group by the Ashkenazi Elites during the first decades of Israel's existence. Zionism was based on the idea that a New Jew needed to be created, as the Old Diaspora Jew was seen as weak, dejected, and self‐deprecating. The hypothesis is advanced that the Old Jew remains a split‐off part of Israeli identity, which is experienced as threatening, and that psychic wounds often found in Sephardic Jews in Israel reflect the projection of disavowed aspects of the Old Jew by Ashkenazim onto Sephardim. The case example shows how this wider social reality influences transference–countertransference interactions in analytic treatment. The patient's transference love and the therapist's complex countertransference reaction are analyzed not only as individual issues but as reflecting Israeli history and its present social and political reality. Copyright © 2004 Whurr Publishers Ltd. 相似文献
87.
《Women & Therapy》2013,36(4):55-68
Abstract Feminist psychologists do not often include Jewish representation when they discuss issues of difference and diversity. Jewish female adolescents have not been included in the current research on teen-age girls and voice. The author finds that Jewish female adolescents do experience themselves as different from the majority culture. This difference is associated with respondents emerging from early adolescence while maintaining relational competence. 相似文献
88.
By Gwen B. Sayler 《Dialog》2005,44(1):81-89
Abstract: What does the Bible say about homosexuality? The argument developed in this article demonstrates that the five biblical texts often cited as “proof” that the Bible condemns homosexuality reflect a theological anthropology that is challenged within Scripture itself and that has been determined by the church to be contextual rather than binding in relation to other debated issues. By bringing the theological anthropology reflected in the five texts into conversation with contrasting biblical anthropologies, it becomes possible to re‐frame the contemporary conversation on homosexuality in terms of discerning which biblical theological anthropology will be considered authoritative for the church in the 21st century. 相似文献
89.
汉易卦气学中阴阳二气消长运行的原理保留了先秦《易传》和《礼记.月令》中尊重自然规律的思想,同时也发展了《月令》中的阴阳灾异思想;天人感应的原理是源自《洪范》“五事”“五征”思想,而于战国后期以来被加以充分发挥并在技术上加以细化的天人感应论;五行生克原理是用来说明造成某种灾异的具体原因的,对卦气占筮体系的建立有重要作用;由五行生克理论派生的五行运数理论,主要被用于讲王朝兴衰更替问题,阴阳二气消长运行的理论对于气论哲学的发展还是有积极影响的。天人感应理论有为人道正义寻求支撑的意义,但卦气学繁复的技术细节冲淡了这种意义,而用五行运数理论解释世运兴衰朝代更替,在本质上与天人感应学说是有矛盾的。 相似文献
90.
William Meredith-Owen 《The Journal of analytical psychology》2009,54(3):359-378
Abstract : Some of S.T. Coleridge's observations about ' the mind's self-experience of itself ' and the nature of faith and trust are discussed in relation to the implicit tensions between 'tradition' (formal structure, received wisdom) and 'originality' (creativity, individuation), especially in the transference. The existential doubts of some analysands may undermine their confidence that their integrity will be fostered by the analytic relationship: so instead the trappings of 'tradition' (e.g. in the case of a trainee the assumption of a professionally endorsed status) may be appropriated as a spurious substitute for 'originality'.
It is argued that an anticipatory 'faith', albeit initially rather cerebral, may be necessary to sustain the analytic endeavour until a more intimate, heartfelt 'trust' can release the potential for individuation. Further consideration is given to the 'analytic attitude' that might best facilitate this process, and to how sensitivity to these dynamics may inform one's reading of the transference. 相似文献
It is argued that an anticipatory 'faith', albeit initially rather cerebral, may be necessary to sustain the analytic endeavour until a more intimate, heartfelt 'trust' can release the potential for individuation. Further consideration is given to the 'analytic attitude' that might best facilitate this process, and to how sensitivity to these dynamics may inform one's reading of the transference. 相似文献