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81.
Erik Goodwyn 《The Journal of analytical psychology》2017,62(3):395-414
Technology, viewed more generally, is a collection of skills and methods that are used to accomplish an objective of some kind. Modernity has produced many kinds of ever‐expanding new technologies, but it is also evident that technologies can be lost or fall out of use. A cross‐cultural survey of ritual reveals a rather startling observation: that while developed nations often exceed other cultures in terms of material technology, they often pale by comparison in their use of ritual technology. In this essay we will see how ritual is a powerful sort of technology that developed nations have mostly allowed to drift out of regular, vigorous use, despite its numerous psychological and biological effects. This tendency has left one of the rituals we still have – psychotherapy itself – to be bereft of some of the typical tools for concretizing the symbolic in recurrent patterns around the world. Jung himself could be accused of being somewhat anti‐ritual himself, enmeshed as he was in the post‐Protestant, post‐Enlightenment cultural environment that defines the West in many ways 1 . But these under‐utilized elements of ritual technology may be a natural fit for Jungian therapy due to its use of symbols. 相似文献
82.
Gunnar Immo Reefschläger 《The Journal of analytical psychology》2024,69(1):72-87
Synchronicity describes a meaningful coincidence of events, which is familiar to us from treatments of our patients, but unfortunately has not yet been empirically substantiated. Adding to previous findings that point out beneficial aspects of synchronicity (Marlo, 2022; Lagutina, 2021; Connolly, 2015), in this paper I will show through a series of five synchronistic moments which happened in the context of therapy and analysis and which have been documented empirically, how synchronicities occur and can be used therapeutically. In my research I found several situational factors that can be considered structural aspects of synchronistic moments. Furthermore, I will show that synchronistic phenomena can have a positive influence if certain relational and transference-countertransference referential aspects are considered by the therapist and analyst. The concept of synchronicity brings the possibility of a further therapeutical instrument for the patient-analyst-dyad. 相似文献
83.
Adeshina Afolayan 《Metaphilosophy》2023,54(2-3):223-237
This essay deploys the existence of epistemic vices in the trajectory of Western philosophy to map the erasures and complicities that accompanied the emergence of contemporary African philosophy (CAP1). It argues that the complicity of CAP1 in the hyperspecialization and academic self-absorption that marked the professionalization of Western philosophy, makes it difficult to attend to the conditions for its own possibility. CAP1 arguably needs to make a critical turn into critical African philosophy (CAP2), understood as a metatheoretical and metaphilosophical framework for an internal transformation that is emancipatory. CAP2 is envisioned, first, as a critique of postcoloniality that rehumanizes the autonomous African subject; and, second, as an ethicopolitical project that explores the cracks between philosophy as theoretical practice and philosophy as praxis in opening up the spaces for postcolonial emancipation. The essay identifies three conditions that instigate the emancipatory possibility of philosophizing on the continent: the spatial/platial, demosophic, and political. 相似文献
84.
《Revue Européene de Psychologie Appliquée》2021,71(6):100626
IntroductionMindfulness-based practices have received significant attention recently due to the numerous benefits that result from increased mindfulness. One construct, self-connection, is less well-known but appears to relate to mindfulness.ObjectiveThe current study experimentally manipulated self-connection in an attempt to increase people's mindfulness.MethodA sample of 66 participants journaled for one week. Half of them discussed their days while the other half wrote about aspects of their day that related to self-connection.ResultsNo significant difference in mindfulness emerged between groups after the week of journaling. However, those who journaled about self-connection were significantly more mindful a month later. In contrast, no sustained or significant increase in mindfulness emerged in the control group.ConclusionAlthough limited by its sample size, this study provides initial support for self-connection and its ability to improve mindfulness. More studies are needed to further examine self-connection and its relationship to mindfulness for both researchers and practitioners. 相似文献
85.
Yuri Alexandrov Brian Feldman Olga Svarnik Irina Znamenskaya Marina Kolbeneva Karina Arutyunova Andrey Krylov Alexandra Bulava 《The Journal of analytical psychology》2020,65(2):345-365
The concept of regression is considered with an emphasis on the differences between the positions of Freud and Jung regarding its significance. The paper discusses the results of experimental analyses of individual experience dynamics (from gene expression changes and impulse neuronal activity in animals to prosocial behaviour in healthy humans at different ages, and humans in chronic pain) in those situations where regression occurs: stress, disease, learning, highly emotional states and alcohol intoxication. Common mechanisms of regression in all these situations are proposed. The mechanisms of regression can be described as reversible dedifferentiation, which is understood as a relative increase of the representation of low-differentiated (older) systems in the actualized experience. In all of the cases of dedifferentiation mentioned above, the complexity of the systemic organization of behaviour significantly decreases. 相似文献
86.
Ole Vedfelt 《The Journal of analytical psychology》2020,65(1):88-115
The various ways schools of psychotherapy relate to dreams have been marked by isolationism and mutual conflict rather than self-examination and then integrating the discoveries and methods of other schools. Jung’s method was in opposition to Freud’s psychoanalysis. Existential psychology was dismissive of Freud’s and Jung’s discoveries, while cognitive dream interpretation and cognitive therapy sought other roads entirely. In addition, scientific and neuropsychological dream research has been only insignificantly tied to the psychotherapeutic dream theories. These conflicts and the lack of a comprehensive dream theory has made it convenient for the current rationalist collective consciousness and treatment systems to reject the often times challenging knowledge about ourselves that dreams can provide. This paper describes how contemporary theories of complex cybernetic information networks can create an overriding, constructive framework for uncovering common traits within the above-mentioned branches of dream research and dreamwork. Within this framework, ten core qualities are delineated, supported by both therapeutic knowledge as well as scientific research: 1) Dreams deal with matters important to us; 2) Dreams symbolize; 3) Dreams personify; 4) Dreams are trial runs in a safe place; 5) Dreams are online to unconscious intelligence; 6) Dreams are pattern recognition; 7) Dreams are high level communication; 8) Dreams are condensed information; 9) Dreams are experiences of wholeness; 10) Dreams are psychological energy landscapes. For each core quality I describe short dreamwork sequences from my own practice and a schematic image of how I perceive the overriding interaction between systems in the dreaming brain. For each core quality recommendations for practical dreamwork are provided. Finally, I draw attention to dreams as a huge psychological resource for humankind. 相似文献
87.
Erik Goodwyn 《The Journal of analytical psychology》2020,65(5):911-931
Throughout his career, Jung felt the psyche had ‘ancestral layers’ that contained elements of an individual’s species history, and clinical experience has shown that this idea can be an aid to psychological healing and emotional well-being. Thus, some later thinkers have attempted to link such theoretical constructs to the genome, as Jung had little knowledge of genetics in his day. But in the early 2000s, genome studies suggested that the genome might contain too little content to be capable of encoding symbolic information. This opinion gave rise to an oft-repeated ‘impoverished genome’ argument, i.e. that the genome could not provide a significant contribution to the collective unconscious, prompting theorists to propose other sources for it, or to argue that it doesn’t exist. Today, however, developments in evolutionary neurogenetics calls the impoverished genome argument into question for a number of independent reasons. These developments re-open the idea that the genome may be worth reconsidering as the biological substrate for the collective unconscious. 相似文献
88.
Simone Webb 《Metaphilosophy》2020,51(2-3):280-302
The question of how gender might inflect and affect philosophy as a way of life has been somewhat neglected, as has the role of philosophical modes of living for historical female philosophers. This essay draws on Michel Foucault’s multifaceted, Hadot-inspired conception of philosophy to show how transformative philosophical practices of the self function as feminist praxis in the work of the early modern feminist philosopher Mary Astell. Philosophy in Astell’s texts, the essay argues, is a spiritual practice of the self that at the same time functions as a feminist critique both of sexist social structures and of the self that undertakes the practice. It facilitates women in achieving internal freedom. Finally, the essay discusses potential feminist concerns about Astell’s proposed philosophical way of living, before suggesting that it may have value for women today. 相似文献
89.
《Pratiques Psychologiques》2020,26(4):259-263
Discourse analysis is still underdeveloped in Psychology. However, it offers both a precise theoretical framework and various methods of analysis, which make it possible to deal with issues at the heart of psychology and the missions of the practicing psychologists. All discourse is the result of a join construction; it integrates cross-perceptions as well as inter-individual and inter-group relational dynamics. There is no border between the individual who produced the discourse, and the individual who receives it. One is in the other and the other is in one. This conception is particularly relevant when it comes to analyzing what takes place at the heart of social relations, whatever the field of intervention: health, training, work and even more broadly the political and societal debate. This special issue does not aim to be exhaustive but presents different possible applications of discourse analysis, in order to provide the reader, reading grids and tools, which inform practice and nourish theory. 相似文献
90.
Maritza Montero 《Political psychology》2007,28(5):517-533
The origins and development of the psychology of liberation are described, detailing the intellectual and political context in which the concept of liberation emerged in Latin American social sciences. Its constitution as a mode of doing psychology, and the founding ideas of Ignacio Martin Baró, its pioneer, are analyzed. Primary concepts such as problematization, de-ideologization, and de-alienation are discussed, and I explain how they are integrated into a central process characterized as conscientization. The role of relatedness as an epistemological base for knowledge construction and liberation is highlighted. The dynamics in which these processes interact in order to facilitate and catalyze the transformation of negative living conditions through participatory action and reflection, to empower people so they become conscious citizens, and to strengthening civil society and democracy is also discussed. I argue that the ethical, critical, and political character of the liberating actions respond for the participatory, reflexive, and transformative conception of this form of psychology. 相似文献