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81.
Egger-Biniores D 《The Journal of analytical psychology》2007,52(2):143-155
Abstract: Training in Zurich has its own special character but also is marked by the very fact that it is in Zurich. Zurich radiates its own distinct energy and carries a specific historical significance in the world of analytical psychology. This, like all things with psychic energy, has a spectrum of meaning. This spectrum, as well as the ‘spirit’ of the place, will be critically examined, taking into account the ‘blessings’ and ‘curses’ of such genius loci. Training in Zurich is experientially based and is first and foremost an initiation: an initiation into symbolic life, or rather life where symbol plays an important role. Training is understood to involve a transformation of one's self, much like the 8th century alchemist Morienus Romanus understood the opus as a ‘human transformation system’. It is not merely an education. The requirement of ‘immersion’ is core to the experience of becoming an analyst in Zurich and this sets up a valuable discomfort between rational intellectual learning and intuitive experience, between knowing and not‐knowing. How does this dis‐serve the making of an analyst? What is implicit in this immersion and its discomfort? Does it have a role in today's emphasis on clinical and empirical training? Does Zurich still offer something unique and valuable in the world of training, or is it passé? From these questions, the dichotomy of what is ‘urgent’ and ‘essential’ in training will be examined. 相似文献
82.
实践美学视野中的自然鉴赏观 总被引:1,自引:0,他引:1
Keping Wang 《Frontiers of Philosophy in China》2007,2(1):140-149
Appreciating nature may at its best feature have three levels of experience according to practical aesthetics. The first level
is more sensuous as it largely pleases the ear and eye, the second level is more psychological as it chiefly pleases the mind
and mood, and the third level is more sublimate as it mainly pleases the will and spirit. In Chinese culture the affinity
between man and nature can be traced back to the traditional conception of tian ren he yi 天人合一 as heaven-human oneness, which will be ultimately conducive to the artistic realm or aesthetic state of being.
This paper was delivered at the XVI International Congress of Aesthetics on “Changes in Aesthetics” held during 18–23 July
2004 in Rio De Janiero, Brazil. 相似文献
83.
共享心智模型(SMM)指队员对于团队的共享心理表征。复杂任务下高的一致性难以获得且易造成小集体意识,SMM的作用在于相互间的调节及共享信念对低一致性的调节作用。为了验证这些假设对9名不同行业创业者进行访谈,对访谈材料进行内容分析得到心智模型关键概念,经过概化理论分析后得到了4个SMM:任务、队友、团队协作以及团队精神。使用心智模型问卷在ERP模拟实验中测量31个团队的绩效和SMM一致性。结果发现团队协作模型一致性是预测绩效的有力指标;团队构成不影响各个SMM一致性;任务模型一致性正向缓冲了团队协作模型一致性对绩效的作用;团队精神模型一致性正向缓冲了团队协作模型一致性对绩效的作用。研究提示SMM对冲突的引导及增进团队成员相互理解方面的作用。 相似文献
84.
邓晓芒 《Frontiers of Philosophy in China》2009,4(2):294-307
This essay reveals five points in which Heidegger misreads Hegel in “Hegel’s Concept of Experience”: (1) By forcedly introducing
the concept of “will”, he interprets Hegel’s phenomenology of spirit into Metaphysics of Presence; (2) interprets concepts
such as “statement” and “the road of skeptics” as the process of phenomenological reduction; (3) reduces Hegel’s Sein to Seiende;
(4) replaces “Contradiction” with “Ambiguity” so the active Dialectics become passive; (5) exaggerates conscious experience
and puts it into a real ontology, regardless of the significance of Logic and Encyclopedia of Philosophy. By an analysis of this misreading we can find the internal connection between Heidegger’s thought and that of his philosophical
forerunner, Hegel.
Translated by Zhang Lin from Zhexue yanjiu 哲学研究 (Philosophical Researches), 2007, (12): 59–66 相似文献
85.
Carl Allen Hammerschlag 《Journal of religion and health》2009,48(2):246-258
An American transcultural psychiatrist, and a Mexican engineer deeply involved with the Huichol Indians, build a team that
heals a decade-long epidemic caused by sorcery. Huichol children in boarding schools became possessed by demonic witchcraft
that transformed them into aggressive animals. Many local shaman had been called in to treat the illness but had been unsuccessful.
The team found a way to incorporate traditional belief and ritual, with modern psychological principles to weave a healing
story. This article represents the ultimate integration of mind/body/spirit medicine to heal across cultures.
相似文献
Carl Allen HammerschlagEmail: |
86.
LI Jing 《Frontiers of Philosophy in China》2020,15(3):409
With insight from the methodology of phenomenology, Jan Patočka draws multiple meanings from the special front-line experience, including new understanding of the fringe of death, absolute freedom, universal responsibility, and solidarity with enemies. The front-line experience is in sharp contrast with daily life experience, and is regarded by Patočka as a continuous consciousness of problematization toward history. This consciousness, which the front-line experience gives rise to, can be maintained through true care for reality and history. Patočka names this “care for the soul” and regards it as the core of the European spirit. The potential philosophical and historical value of the front-line experience urges Patočka to maintain an eternal fight, and he eventually concludes that it is this eternal fight that brings forth eternal peace. 相似文献
87.
88.
89.
David Jasper 《International Journal for the Study of the Christian Church》2013,13(2-3):160-174
ABSTRACTLiterature can offer a space and hope for a possible creative theology, and this is true also of the contemporary literature of China. In 1923 Lu Xun expressed his hope that literature was capable of transforming the spirit of the Chinese people, Chinese fiction has drawn upon the ancient wisdom of China to explore possibilities after the Cultural Revolution in works that are sometimes banned in the Peoples Republic of China but increasingly have a world readership in English translations. They may be compared with some of the ideas of liberation theology in the western tradition. 相似文献
90.
《Sport, Ethics and Philosophy》2013,7(3):323-335
Stimulated by Hugh Upton's recent article in this journal, in which he argues that there can be a moral duty to cheat in games, I attempt to examine his claims. Much of what he writes revolves around examples from two sports, cricket and rugby, and with differing connections to those games' rules. While the example from cricket is said to involve a breach of the spirit of that game, it is contravention of the written rules of rugby on which the latter part of Upton's case focuses. Given limited space I concentrate on the cricketing example, but several of the points I make about that apply also to when rule-breaking itself is involved. My conclusions express doubts about whether a case for a moral duty to cheat in games has been established. 相似文献