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201.
Beebe J 《The Journal of analytical psychology》2004,49(2):177-191
Science means not just 'knowing', but knowing verified by replicability. Science is particularly hard to bring to depth psychology because the individual uniquenesses that can't be repeated are what make people most deeply themselves. Everyone, including the analytic investigator, however, has a science, in the sense of a world-view that is replicated by experience. Jung offered hermeneutics as an alternative mode to science for getting to know the psychological subject. But as Heidegger emphasized, hermeneutics always begins with the projection of a world-view, i.e., the science of the would-be interpreter. In the analytic situation, dialogue is available to test the world-view and enlarge its horizon, in accord with Gadamer's expansion of hermeneutics, 'the classical discipline concerned with the art of understanding texts', into a method of inquiry open to the possibilities of otherness. An example is given from an analytic training seminar, in which the author began by projecting his version of the theory of psychological types onto the dream material a candidate offered in response to the seminar. A dialogue with the candidate ensued which enabled the teacher to correct his original, somewhat rigid, application of his scientific viewpoint. In such a dialogue, psyche emerges as the final interpreter of what is, generating hypotheses that can fruitfully be applied to the understanding of other cases. 相似文献
202.
The study explored whether intercultural competence was a significant predictor of religious attitudes among Third Culture Kids (TCKs), individuals who had spent their developmental years abroad. It also examined whether growing up as a missionary kid (MK) would predict religious attitudes. Two hundred and seventy-six TCKs from 37 countries and 19 religious affiliations completed the web-based survey that included measures of intercultural competence, religious attitudes and beliefs, and demographic information. Intercultural competence was a significant predictor of participants’ desire for all religions to be treated fairly whereas growing up as an MK was a significant predictor of participants’ desire for their religion to be unchallenged and of less desire for interreligious dialogue. The findings suggest that increasing intercultural competence may be a way to promote religious acceptance. 相似文献
203.
Catherine Caufield 《Teaching Theology & Religion》2017,20(1):89-101
Sensitive issues, rife in religious studies and in theology, present a pedagogical challenge when teaching students to nuance their thinking around positions that are often sharply defined and elicit strong feelings. I developed a learning tool that I call the “Agency Paradigm.” The purpose of this tool is to help students comprehend diversity within religious traditions, particularly regarding the agencies of women who are committed to them. Drawing on the open and critical dialogue of emancipatory pedagogy, the Agency Paradigm encourages students to explore a range of ways women in world religions choose to act in varying contexts. This approach to teaching world religions increases students’ cognitive knowledge base and expands their understanding of each of the religions studied in the course, as examined through the perspective of differing women; it also assists them in developing their own agency through thoughtful reflection. 相似文献
204.
This article focuses on Reflective Structured Dialogue as a set of practices developed in the context of conflict resolution that are well suited to handling quotidian uneasiness and extraordinary moments of disruption in religious studies classrooms. After introducing Reflective Structured Dialogue's history, goals, and general practices, the authors consider its uses in classroom settings. They argue that a classroom in which teachers understand themselves as facilitators, and in which students are experienced in structured dialogue practices – including being comfortable in a state of intellectual “wobble” – is one more apt to be able to engage with, and more likely to benefit from, disruptive events. 相似文献
205.
Mothers who were pregnant and widowed on September 11, 2001, and their 4–6-month infants (in utero on 9/11) were filmed during face-to-face interaction and their vocal dialogues were examined via microanalysis. Mothers were White, well-educated, mean age 34.3 years, and far from the World Trade Center site on 9/11; infants were 4–6 months, half female. We examined the bi-directional, moment-by-moment co-regulation of the timing of vocal dialogue, and particularly turn taking, in mother-infant and stranger-infant interactions, with time-series models. We analyzed the contingent coordination of durations of (1) vocalizations of the turn-holder, and (2) switching-pauses at the moment of the turn exchange. The switching pause is an aspect of the rhythm of the turn-holder who, after taking a turn, yields the floor to the partner through the switching pause. Turn taking is the lynchpin of dialogue, and the bi-directional contingent coordination of the switching-pause regulates the turn exchange. Both partners showed signs of risk and resilience. The 9/11 mothers did not coordinate the timing of turn taking with their infants, a highly unusual finding. In contrast, the 9/11 infants did coordinate the timing of turn taking with their mothers, and with the “stranger,” forms of resilience. We propose that the 9/11 mother’s difficulty coordinating with the infant’s turn taking rhythm is a mode of transmission of her trauma to the infant. This work expands our knowledge of the specificities of co-regulation in the context of the 9/11 trauma. 相似文献
206.
The work studies the empathy elicited by a storytelling system in which the characters in the story are interpreted by humanoid robots and modelled as cognitive agents. The ACT-R architecture is exploited to shape the characters’ personalities and equip them with knowledge and behaviours typical of social practices. The narration is enriched with gestures and emotional expressions obtained by setting parameters that can be correlated to some emotions, such as the pitch and speech rate, the LEDs colour and the head inclination. The system has been evaluated by comparing a simple narrative modality with an enhanced one, where an introspective dialogue is adopted to explain and let transparent the internal reasoning processes of the characters. The obtained results show that storytelling affected the cognitive component of empathy, especially through the advanced narrative mode. 相似文献
207.
In this article, I use the concept of atmosphere to analyse disparate sources related to the process of sacralisation of the orthodox synagogue Adass Jisroel in modern Stockholm. Using the synagogue as an entry point, I explore the affective landscapes related to its unofficially sacred places in firstly a Pietist orphanage and secondly a cinema, and how they shaped inner-communal relations. The material components of Adass Jisroel's sites elicited different emotions from different visiting bodies: its orthodox members aimed to create a space of religious continuity and communal integrity, reformed guests othered the members, while poorer orthodox Jews felt alienated. By analysing these multiple affective experiences linked to material changes of set architectural designs, I outline, for the first time, the orthodox minority's unstable position between fragility and stability in Sweden's capital from 1870 until the 1940s. On a greater scale, through this case study, I propose that the concept of atmosphere provides the field of emotional geography with conceptual muscle to both excavate silenced minority voices, and explore the role of the built environment in eliciting emotions that shape, cement, contest and transform the inner-communal hierarchal landscape that unofficially sacred places are irrevocably situated in. 相似文献
208.
Jennifer Hockenbery 《Dialog》2021,60(1):28-34
This article looks at the connection between white supremacist cults and an epistemology of despair—a view that knowledge cannot be shared or communicated between diverse people. The theology of Augustine, the fourth century African bishop, undermines the power of this epistemology by inspiring hope in dialogue as an avenue towards ending white supremacist thinking. 相似文献
209.
David Carter 《The Ecumenical review》2021,73(1):86-110
This article describes the influence of the Orthodox tradition on Methodism in the course of the development of the ecumenical movement. It relates the proposals made in the 1990s for an international dialogue between the traditions, proposals which have yet to be acted on. The article also describes a series of resonances between the two traditions that exist from earlier parallel developments, as well as emphases that have occurred independently but that can now be recognized as establishing commonalities that could be fruitful in later dialogue. Mention is made of commonality in the theological use of hymnody (Charles Wesley and St Symeon in particular) and of common emphases on trinitarian theology holiness/theosis, the divine image in human nature and on holistic mission. 相似文献
210.
Iosif Bosch 《International review of missions》2021,110(1):83-99
Racism, in its various manifestations (e.g., philetism, ethnophiletism, racial segregation, racial discrimination, racial extermination) – as a mere sentiment or conviction as well as a systematic and organized ideology or politics in its origin – is a spiritual tendency of fallen human nature. The purpose of this systematic-dogmatic reflection is to prove from the perspective of Orthodox theology that this harmful propensity of the human race is a direct consequence of original sin and particular passions created in the soul. Racism has extended to the present day on a wider social level, and its only cure is mainly ascetic-spiritual in nature. This spiritual therapy should be performed through and by all the means the church has at its disposal to erase the stigmata of humankind’s primitive negation and ultimate distance from God. 相似文献