全文获取类型
收费全文 | 110篇 |
免费 | 15篇 |
专业分类
125篇 |
出版年
2023年 | 2篇 |
2021年 | 8篇 |
2020年 | 9篇 |
2019年 | 4篇 |
2018年 | 1篇 |
2017年 | 2篇 |
2016年 | 4篇 |
2015年 | 15篇 |
2014年 | 7篇 |
2013年 | 15篇 |
2012年 | 8篇 |
2011年 | 5篇 |
2010年 | 7篇 |
2009年 | 5篇 |
2008年 | 6篇 |
2007年 | 5篇 |
2006年 | 3篇 |
2004年 | 1篇 |
2003年 | 1篇 |
2002年 | 2篇 |
2001年 | 1篇 |
2000年 | 1篇 |
1999年 | 1篇 |
1997年 | 1篇 |
1987年 | 1篇 |
1984年 | 2篇 |
1981年 | 2篇 |
1980年 | 1篇 |
1979年 | 1篇 |
1978年 | 3篇 |
1976年 | 1篇 |
排序方式: 共有125条查询结果,搜索用时 4 毫秒
121.
Judith V. Jordan PhD 《Women & Therapy》2013,36(2-4):235-254
SUMMARY This article was originally presented at the May 2004 Learning from Women Conference sponsored by Harvard Medical School and the Jean Baker Miller Training Institute. It examines the ways in which cultural and personal denial of fear and vulnerability contribute to a sense of isolation. Fear is manipulated in hierarchical settings to ensure the preservation of existing power arrangements. In a culture built on exploitation of fear, people do not experience the safety necessary to let their inevitable vulnerabilities show. Unmitigated chronic fear is an unsafe context that leads to a traumatic sense of disempowerment and personal immobilization, whether it is in war, childhood sexual abuse, living with a battering partner, or, perhaps in a more subtle way, in being immersed in massages of un-safety, danger, and having no influence in the larger public domain. Through mutual empathy we can heal these places of fear and disconnection. Mutual empathy arises in a context of profound respect, authentic responsiveness, humility, non-defensiveness, an attitude of curiosity, mindfulness (staying with the “not knowing”), and an appreciation of the power of learning. Movement out of isolation helps us pass through fear to hope and ultimately leads to growth and more connection. 相似文献
122.
123.
Willis Jenkins 《The Journal of religious ethics》2009,37(2):283-309
The fields of environmental ethics and of religion and ecology have been shaped by Lynn White Jr.'s thesis that the roots of ecological crisis lie in religious cosmology. Independent critical movements in both fields, however, now question this methodological legacy and argue for alternative ways of inquiry. For religious ethics, the twin controversies cast doubt on prevailing ways of connecting environmental problems to religious deliberations because the criticisms raise questions about what counts as an environmental problem, how religious traditions change, and whether ethicists should approach problems and traditions with reformist commitments. This article examines the critiques of White's legacy and presents a pluralist alternative that focuses religious ethics on the contextual strategies produced by moral communities as they confront environmental problems. 相似文献
124.
Judith V. Jordan PhD 《Women & Therapy》2013,36(2-4):189-208
SUMMARY This article was originally presented at the April, 2000 Learning from Women Conference sponsored by the Harvard Medical School and the Jean Baker Miller Training Institute. It explores the ways in which marginalization and the use of power-over maneuvers and privilege contribute to disconnection at a personal and societal level. Strength in vulnerability is proposed as an alternative to strength in isolation. The author suggests that courage is created in connection and the distorting effects of the myth of the separate-self must be challenged in order to appreciate the power of connection. This article examines specific ways to resist the disconnecting and disempowering effects of hyper-individualistic values both in and out of therapy. 相似文献
125.