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141.
Philip J Ivanhoe 《The Journal of religious ethics》2014,42(1):22-44
Scholars in the humanities and social sciences are keenly aware of and often deeply engaged with more global or cosmopolitan approaches to their respective fields; nevertheless, theories of cosmopolitanism remain exceedingly controversial and arise exclusively from Western philosophical sources. Recently, Martha Nussbaum presented a contemporary Western liberal cosmopolitan theory and sought to integrate it with a call for multicultural education. In this essay, I describe, analyze, and criticize Nussbaum's conception of cosmopolitanism and argue that it does not sit comfortably with her laudable advocacy of multicultural education. I then draw upon resources within the Confucian tradition to sketch two alternative conceptions of cosmopolitanism, which I argue are both more powerful than what Nussbaum proposes and better support the kind of multicultural education she so eloquently advocates. 相似文献
142.
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
143.
Ofelia Ortega 《The Ecumenical review》2019,71(4):461-462
The context of theological formation in the Caribbean is the diversity and crucible of cultures and in which women have played a great role and made a great impact. 相似文献
144.
Vera Zabelina 《The Journal of analytical psychology》2019,64(4):548-564
This paper discusses the main features of Siberian identity formed throughout the historical development of Siberia under the influence of social, economic, geographical, climatic, and other factors. Siberian cultural identity is closely connected with the mythology and ancient religion of the indigenous peoples of Siberia – shamanism, whose rituals, images, symbols, and motifs are often manifested in the clients’ dreams. Following an in‐depth study of Siberian history and culture, I formulate a complex of homelessness rooted in a deep collective trauma that left its imprint on people’s psyche. Three clinical cases presented in the paper reveal a deep relationship between cultural complexes and collective traumas on the one hand, and individual complexes and traumas, on the other. My psychotherapeutic practice shows that a client’s awareness of their history and culture brings them closer to the meaning and source of their suffering, which, in turn, helps them find their own way of individuation, rather than relive the transgenerational trauma of their ancestors. 相似文献
145.
Joanna Rycka‐Tran Pawe Jurek Micha Olech Jarosaw Piotrowski Magdalena emojtel‐Piotrowska 《International journal of psychology》2019,54(3):406-413
In this paper, we examined the psychometric properties of cross‐cultural validation and replicability (i.e. measurement invariance) of the Belief in a Zero‐Sum Game (BZSG) scale, measuring antagonistic belief about interpersonal relations over scarce resources. The factorial structure of the BZSG scale was investigated in student samples from 36 countries (N = 9907), using separate confirmatory factor analyses (CFAs) for each country. The cross‐cultural validation of the scale was based on multigroup confirmatory factor analyses (MGCFA). The results confirmed that the scale had a one‐factor structure in all countries, in which configural and metric invariance between countries was confirmed. As a zero‐sum belief about social relations perceived as antagonistic, BZSG is an important factor related to, for example, social and international relations, attitudes toward immigrants, or well‐being. The paper proposes different uses of the BZSG scale for cross‐cultural studies in different fields of psychology: social, political, or economic. 相似文献
146.
Raphael Luescher Petra Young‐Zie Barthelmess Su‐Yeong Kim Ulf Henning Richter Michael Mittag 《创造性行为杂志》2019,53(1):30-43
This study analyzes the validity of Gough's Creative Personality Scale (CPS) for the Adjective Check List (ACL) by using 1773 Swiss, South Korean, and Mainland Chinese students as a sample. Four sources of potential bias were identified in Gough's CPS, two of which are general and two cultural in nature. The two general biases were investigated by conducting correlation analyses and evaluating alternative scoring methods for the CPS. As a result of the first bias, checking a large number of adjectives was found to be more important for achieving a high score than checking the relevant ones. Due to the second bias, the CPS score mostly depends on the number of positive adjectives checked while negative items have little impact. The two cultural biases were analyzed using an implicit version of the CPS (iCPS) and factor analysis. The latter revealed three different clusters of creativity type: exploratory‐type, socially responsible‐type, and intellectual‐type creativity. Based on cultural background, they are all weighted differently, causing a potential experiential bias in the CPS. Findings indicate that in South Korea and Mainland China socially responsible‐type creativity dominates whereas in Switzerland exploratory‐type creativity prevails. Findings from the iCPS suggest the second cultural bias, the socially desirable responding bias arising from differences in responding styles among the three cultures. 相似文献
147.
Begum Maitra 《The Journal of analytical psychology》2019,64(2):189-205
The basic assumptions of psychotherapy must necessarily reflect the cultural orientations and dilemmas of the western societies, and historical periods, in which these originated. This paper considers how the racialised biases of that period, namely, the era of European domination built upon the conquest, colonisation and enslavement of non‐European peoples, may linger in psychotherapeutic training and practice today. This not only limits the potential usefulness of the discipline in the multicultural populations of the west, but also risks it being read as covert neo‐colonialism in the ‘non‐west’. In a world that ever more clearly demonstrates the human costs of prejudice psychotherapists in general, and Jungians in particular, might wish to consider how, wittingly or otherwise, they maintain prejudiced ways of thinking. This paper examines material from the author's professional and personal experience, using literature that lies outside the specifically Jungian canon, to expose how such bias might work. 相似文献
148.
John W. Traphagan 《Zygon》2019,54(1):29-45
This article compares justifications of the search for extraterrestrial intelligence (SETI) presented by scientists with ideational constructs associated with cargo cults in Melanesia. In focusing on similarities between cargoism and SETI, I argue that, understood in terms of cultural practice, aspects of the science of SETI have significant similarities to the religious elements that characterize cargoism. Through a focus on the construction of meanings, I consider how SETI and cargoism use similar signification systems to communicate meaning related to local social contexts and I draw a parallel with the religious and meaning structure of cargoism to show that SETI and cargoism employ similar strategies to justify beliefs. As a result, in some ways SETI represents a scientific framework that inhabits cultural and epistemological space that overlaps with religious space. 相似文献
149.
150.
Leonidas Castro-Camacho Julián David Moreno Iona Naismith 《Cognitive and behavioral practice》2019,26(2):366-380
The delivery of a contextually adapted version of the Unified Protocol for transdiagnostic treatment of emotional disorders is illustrated through a case study of an internally displaced female victim of armed conflict in Colombia. A detailed account of how her history of continuous traumatic events and her forced displacement resulted in multiple emotional disorders and behaviors which hindered her ability to react to daily stressors illustrates the particular conditions of individuals exposed to extreme violence. Emphasis is placed on how her culture and context required adaptations of evidence-based interventions. The contextually adapted UP (CXA-UP) is described in “slow-motion,” through a session-by-session account of the procedure along with the specific changes in each module. Outcome measures showed four positive diagnoses at pretreatment, but none at posttreatment, 3-month, or 2-year follow-up. Implications for global applications with individuals in similar contexts and for widening access to such interventions are discussed. 相似文献