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761.
具身心理治疗是以身体心理治疗、舞动治疗为代表的,理论上契合具身认知观点、实践中注重身体作用的一种当代心理治疗取向。它将"身体"与"躯体"区分开来,赋予身体解剖学的、感觉运动的、认知的与嵌入环境等不同层面的意义。当前,已有不少研究证实身体有助于改善治疗关系,促进来访者认知、情绪的改变,并发展出一系列注重身体内外感知、姿势或运动的非言语治疗技术。具身心理治疗重构了身体在治疗过程中的概念与角色,发展了新的技术,是传统心理治疗的有益补充;但也存在实证证据不足、理论框架尚未完全整合、容易过分强调身体作用等问题。今后需自觉整合其他治疗流派、开发独特的核心技术,推进循证的具身心理治疗的发展。 相似文献
762.
The aim of this study was to examine the relationships between cybervictimization and three body-related concerns: body-esteem, self-objectification, and internalization of body ideals. The aim was also to examine these relationships not only to cybervictimization in general but also to appearance-related cybervictimization more specifically. The sample comprised 482 adolescents (233 girls and 247 boys aged 13–15; two participants did not answer the question about gender) from four Swedish schools. The results showed that victims of appearance-related cyberbullying suffered from more body-related concerns: they had a poorer view of their general appearance and of their weight. They also reported more body shame, thin-ideal internalization, and appearance-related pressure from the media. This study shows that cyberbullying that focuses on the victim's appearance is associated with several body-related concerns that have not previously been studied. A novel finding was also that body-related concerns were not related to cyberbullying in general, as has been implied in earlier research, but specifically related to cyberbullying directed at the victim's appearance. The findings suggest that there is a need to include attention to the specific relationships between appearance-related cyberbullying and body-related concerns in future prevention and intervention work. 相似文献
763.
This paper is guided by a conviction common to Godard and Merleau-Ponty: namely, that the special power of art is its ability to show up for us the invisible, what was previously unseen, and thereby to shape intimately, to transform, our own perceptions of the world. Art can thereby bring us into a more intimate contact with reality. With reference especially to Godard's film Hail Mary, the paper argues that Godard distinguishes between two ways of approaching the human body: on the one hand, it can be approached as prostituted thing – which has the effect of developing in the prostituted person a kind of absence to herself and to others, a dispossession of herself and an anesthesia to her own and others' affective life. On the other hand, the human body can be approached as sacredly human – in which case we will touch that body very differently, expressing our presence to its embodied divinity precisely by withdrawing our touch and leaving space for its own desires. It is proposed that Godard's filmmaking aims at precisely this kind of withdrawal and letting be, and that thereby he awakens his viewers to, makes them more intimate with, the sacred in the human. 相似文献
764.
Sacha Kagan 《World Futures: Journal of General Evolution》2020,76(5-7):267-286
Abstract The special issue of World Futures on “queer convivialist perspectives for sustainable futures” focuses its attention on the potential insights that queer approaches may bring to sustainability research and to the search for sustainable futures. It suggests a queering of conviviality, reaching beyond the anthroponormative limitation of the Convivialist Manifesto and its lack of attention to bodies, while taking up its focus on humans as desiring beings and its implicit invitation to queer good lives. The contributed articles share transdisciplinary (academic and arts-based) research that offers analyses and interpretations opening up new perspectives for transformation of individuals and society. 相似文献
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This study aimed to identify the age by which children begin to demonstrate a biological understanding of the human body and the idea that the purpose of body functioning is to maintain life. The study also explored the influence of education, culturally specific experiences and religion on knowledge acquisition in this domain. Children aged between 4 and 7 years from three different cultural backgrounds (White British, British Muslim, and Pakistani Muslim) were interviewed about the human body and its functioning. At least half of the 4‐ to 5‐year‐olds in each cultural group, and almost all 6‐ to 7‐year‐olds, referred to the maintenance of life when explaining organs' functions and so were classified as ‘life theorizers’. Pakistani Muslim children gave fewer biological responses to questions about organs' functions and the purpose of eating and breathing, but referred to life more than their British counterparts. Irrespective of cultural group, older children understood organ location and function better than younger children. These findings support Jaakkola and Slaughter's (2002, Br. J. Dev. Psychol., 20, 325) view that children's understanding of the body as a ‘life machine’ emerges around the ages of 4–5 years. They also suggest that, despite many similarities in children's ideas cross‐culturally, different educational input and culturally specific experiences influence aspects of their biological understanding. 相似文献
767.
Janna N. Vrijsen Justin Dainer-Best Sara M. Witcraft Santiago Papini Paula Hertel Christopher G. Beevers 《Cognition & emotion》2019,33(2):288-304
Memory bias is a risk factor for depression. In two independent studies, the efficacy of one CBM-Memory session on negative memory bias and depressive symptoms was tested in vulnerable samples. We compared positive to neutral (control) CBM-Memory trainings in highly-ruminating individuals (N?=?101) and individuals with elevated depressive symptoms (N?=?100). In both studies, participants studied positive, neutral, and negative Swahili words paired with their translations. In five study–test blocks, they were then prompted to retrieve either only the positive or neutral translations. Immediately following the training and one week later, we tested cued recall of all translations and autobiographical memory bias; and also measured mood, depressive symptoms, and rumination. Retrieval practice resulted in training-congruent recall both immediately after and one week after the training. Overall, there was no differential decrease in symptoms or difference in autobiographical memory bias between the training conditions. In the dysphoric but not in the high-ruminating sample, the positive training resulted in positive autobiographical bias only in dysphoric individuals with positive pre-existing bias.
We conclude that one session of positive retrieval-based CBM-Memory may not be enough to yield symptom change and affect autobiographical memory bias in vulnerable individuals. 相似文献
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770.
This special focus issue brings to the Journal of Religious Ethics fresh considerations of moral anthropology as practiced by four emergent voices within the field. Each of these essays, in varying ways, seeks not only to advance an understanding of ethics in a particular time, place, and context, but to draw our attention to shared aspects of the human condition: its discontinuities and fractures, its practices of perception and attention, its interplays of emotion, intuition, and reason, and its thoroughly intersubjective nature. To learn something of Thai Buddhist life‐worlds, contemporary Russian modes of being, or the experience of immorality in today's China, each essay argues in turn, is to gain new insight into ourselves. 相似文献