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191.
Christian U. Krägeloh 《Counseling and values》2016,61(1):97-110
As the result of secularization and adaption of mindfulness practices from Buddhism, elements specific to culture and religion have been removed, now drawing criticism that mindfulness training has lost its original ethical characteristics. This article argues that the lack of formal coverage of morality in mindfulness‐based programs does not imply that morality plays no part, and that participants independently contextualize their mindfulness practice by drawing on their own sense of morality. Therefore, awareness of the role of morality in mindfulness practice is important for counselors, who can assist their clients with integrating their mindfulness practice with their own worldviews and ethical frameworks. 相似文献
192.
Vishnu Sridharan 《Philosophical Psychology》2016,29(3):419-431
In his book The Opacity of Mind, Peter Carruthers (2011) presents the Interpretive Sensory Awareness theory (“ISA”), which holds that while we have direct access to our own sensory states, our access to “self-knowledge” is almost always interpretive. In presenting his view, Carruthers also claims that his account is the first of its kind; after a cursory examination of major theories of mind, he concludes that “transparent access” accounts of self-knowledge—the alternative to ISA—have been endorsed throughout history. This paper challenges this latter claim. Contrary to Carruthers’ view, the paper argues that Buddhist theories of mind are not “transparent access” accounts. Instead, they not only have an analysis of sensory processing and conscious experience similar to that of ISA, but also share what Carruthers sees as ISA’s central tenet: individuals lack transparent, conscious access to most of their propositional attitudes. Given this fundamental alignment, the Buddhist perspective can offer us fresh responses to ISA’s critics, as well as approaches to ethics and free will that are aligned with ISA’s conclusions. 相似文献
193.
Marta Elliott 《Mental health, religion & culture》2013,16(9):923-936
The purpose of this study was to explore how Buddhism is associated with well-being among Thai Buddhists via an application of stress process theory. Survey data were collected in 2012 from 314 Thai citizens and analysed with structural equation modelling to assess how the association between socio-economic status (SES) and well-being is mediated by stressors and resources, in particular, religious resources. The results reveal that low SES is associated with greater financial hardship and household crowding and lower sense of control, which in turn are associated with worse well-being. Furthermore, income is associated with happiness via belief in Dharma control, whereas education is associated with unhappiness via its negative association with public religiosity. Lastly, the positive influence of religious beliefs on well-being is contingent upon having a relatively high sense of control, whereas the positive influence of religious behaviours is contingent upon having a relatively low sense of control. 相似文献
194.
Kaye V. Cook Steven J. Sandage Peter C. Hill Brad D. Strawn 《Mental health, religion & culture》2013,16(4):315-338
Virtuous exemplars embody the virtues of a cultural community, a dynamic, contextual understanding that is best explored by critical hermeneutic analysis. In order to describe their lives and refine the mental-health treatment of Cambodian immigrants, 12 virtuous exemplars from a Cambodian-American Buddhist and 12 from a Cambodian-American Christian population were interviewed. Grounded theory and a mixed-methods analysis were used. Rigor-enhancing strategies include triangulation, collaboration, member checking, and researcher reflexivity, as well as interviewing a comparison group of 12 Euro-American Christians. Cambodian-American Buddhists and Christians take their religion seriously, and it influences their daily lives. These Buddhists focus on perseverence in the present life and gaining merit for the next. The Christians focus on serving God and nurturing relationships in this life. They report that they are more different from the Cambodian-American Buddhists than Latent Semantic Analysis indicates, providing evidence of both religious and cultural distinctives among the subgroups. 相似文献
195.
Laura Harrington 《Religion》2013,43(4):643-648
The article explores Manuel Vásquez’ treatment of cultural neurophenomenology within the broader context of his non-reductionist methodology. By paying particular attention to the context of Tibetan Buddhist monks in disapora – the primary subjects of neurophenomenological research – it is suggested that Vásquez’ neurophenomenology is not as culturally mediated as he claims. His treatment may undermine his larger contention that politics shape both religious experience and the scholarly methodologies used to explore them. 相似文献
196.
Dana Fennell 《Religion》2013,43(4):549-574
This paper is a participant-observation-based study of one Quaker and three Buddhist groups. Using a sociological framework, it explores silence as actively practiced in religious ritual. It demonstrates the usefulness of employing multiple continuums to analyze practices, including a speech–silence continuum, a body movement–body stillness continuum, and a thinking–not thinking continuum. Even when silence is seen as active, it may be construed as functioning to turn people inward and away from each other. Instead, this paper demonstrates how silence for these groups is not necessarily socially isolating. For instance, participants not only learned, practiced, and reflected on silence together, but drew connections between the practice of silence and changes in everyday social interactions, including bringing compassion into these. Some persons referred to realizing a sense of interconnectedness in the silence akin to a Meadian fusion. 相似文献
197.
Jeff Wilson 《Religion》2013,43(1):11-21
Mizuko kuyō, the popular Japanese Buddhist memorial service for aborted fetuses, has been increasingly appropriated by both sides of the contentious American abortion debate. In the wake of exposure to the idea of mizuko kuyō, both pro-life and pro-choice Buddhist appropriators resort to discussions of the ritual because they feel it helps them strengthen the weaknesses of their own sides and undermine the positions of their opponents. Prolife Americans use mizuko kuyō to prove that they care about women, not just fetuses, and that their convictions do not arise simply out of private religious feelings but objective psychological and medical facts. Pro-choice Americans, on the other hand, use mizuko kuyō to demonstrate that they care about families and children, not just women, and that they are sensitive not only to the secular but also the religious aspects of life and abortion. In the process, pro-life Christians, who seem to be primarily motivated by their exclusivist and authoritarian Biblical convictions, turn for support to a non-theistic religion they otherwise oppose; pro-choice feminists, who seem to have chiefly secular reasons for supporting abortion rights, turn for support to a supernatural entity and his retinue of angry fetal ghosts 相似文献
198.
Beth A. Berkowitz 《Religion》2013,43(4):723-726
This review article celebrates the massive contributions José Ignacio Cabezón’s Sexuality in Classical South Asian Buddhism has made to the fields of Buddhist studies, South Asian studies, and studies in gender and sexuality. After introducing the vast scope of Cabezón’s masterwork, the article draws attention to Cabezón’s notably minimalist treatment of tantra, which he asserts did no more to challenge the denigration of queer people than exoteric Buddhism did. Even so, this article picks up on the possibility Cabezón puts forward, if only hesitantly, that Mahāyāna antinomianism and tantra have the (as yet unrealized) potential for a queer Buddhist theology, with the aim of inviting further scholarship on this potential. 相似文献
199.
Asaf Federman 《Religion》2013,43(4):553-572
Discussions about Buddhist meditation in the West usually focus on the post-1960s period and explain the popularity of meditation in a context of modernistic discourses. In this article the author suggests that meditation was in fact available in Britain much earlier than is usually assumed, in a period which was without doubt ‘modern,' yet which did not quickly produce mass acceptance of meditative practices in its host culture. While the migration of meditation was influenced by modernist discourses, these were sometimes contradictory to each other and hindered acceptance. The author examines how the term meditation itself has evolved, who first brought it to Britain and why, as well as the political and social forces that shaped its trajectory of acceptance and rejection in the first half of the 20th century. 相似文献
200.
by Joel W. Krueger 《Zygon》2009,44(3):675-698
I draw upon the conceptual resources of the extended mind thesis (EM) to analyze empathy and interpersonal understanding. Against the dominant mentalistic paradigm, I argue that empathy is fundamentally an extended bodily activity and that much of our social understanding happens outside of the head. First, I look at how the two dominant models of interpersonal understanding, theory theory and simulation theory, portray the cognitive link between folk psychology and empathy. Next, I challenge their internalist orthodoxy and offer an alternative \"extended\" characterization of empathy. In support of this characterization, I analyze some narratives of individuals with Moebius syndrome, a kind of expressive deficit resulting from bilateral facial paralysis. I conclude by discussing how a Zen Buddhist ethics of responsiveness is helpful for articulating the practical significance of an extended, body-based account of empathy. 相似文献