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111.
Archie J. Bahm 《World Futures: Journal of General Evolution》2013,69(3-4):269-277
Although there are enormous differences between humans, it is also the case that they are fundamentally alike in certain ways. As a prelude to universal ethics, this paper enumerates many commonalities among humans. 相似文献
112.
《Women & Therapy》2013,36(1-2):151-166
Within the past decade, feminist therapists have successfully taken a leadership role in challenging the traditional and inherent prejudice and discrimination concerning women in psychotherapeutic counseling theory and practice. As progress is made in research, theory, and practice affecting the mental health of women in therapy, more complex issues emerge. This paper will focus on the issues of ethnic and cultural diversity, as it applies to women of color seeking therapy. 相似文献
113.
Gila Jiménez Rosas 《International Forum of Psychoanalysis》2013,22(2):112-116
Abstract This paper presents a point of view about how Mexican women who have achieved economical and professional freedom see their process of liberation through several unconscious social, cultural, and family filters. Would it be a form of social perversion not to analyse the delay in their emotional maturity related to cultural patterns, unresolved psychic conflicts, and the social unconscious? Gila Jiménez Rosas. Die emotionale Entwicklung von Frauen: Eine Form von sozialer Perversion. Diese Arbeit befasst sich mit dem Selbstverständnis mexikanischer Frauen, die ökonomische und soziale Befreiung verwirklicht haben. Diese Frauen sehen aber ihren Befreiungsprozess nicht klar, sondern verschleiert durch verschiedene unbewusste soziale, kulturelle und familiäre Gegebenheiten. Es scheint eine Art sozialer Perversion in ihren verspäteten emotionalen Reifeprozessen vorzuliegen, dies auf Grund von kulturellen Mustern und ungelösten unbewussten Konflikten. Gila Jiménez Rosas. El desarrollo emocional de la mujer: Una forma de perversión social. Este trabajo presenta un punto de vista acerca de cómo la mujer mexicana, que consigue libertad económica y profesional, ve su proceso de liberación a través de varios filtros sociales,culturales y familiares. Sería una forma de perversión el no analizar el retraso en su madurez emocional relacionada a patrones culturales, conflictos psíquicos no resueltos y al inconsciente social? 相似文献
114.
Anne-Marie Schlösser 《International Forum of Psychoanalysis》2013,22(4):219-224
Abstract The author describes experiences gathered during several years of teaching psychodynamic psychotherapy with psychologists and psychiatrists within a 2-year-training programme in Shanghai, China. Questions and problems of the reception of psychoanalysis – shame, sexuality, harmony, abstinence – as well as the possibilities and limitations of exporting psychoanalysis are discussed. The possible future development of psychoanalysis in China is also outlined. 相似文献
115.
For groups of persons with low or medium levels of education, Big Five personality scales typically yield scores that poorly replicate the idealized Big Five factor pattern. On the basis of representative samples of German adults, Rammstedt et al. have demonstrated that correcting each person's score for acquiescence eliminates this problem. In the present 18‐country study using large samples representative of each country's adult population, we found that, in all cases, correcting for acquiescence did indeed improve the congruence of factor loadings with an idealized Big Five pattern. However, although this correction led to acceptably high correspondence levels in all countries classified as individualistic, this was not always true for non‐individualistic countries. Possible reasons for this finding are discussed. Copyright © 2012 John Wiley & Sons, Ltd. 相似文献
116.
Emotions are processes that unfold over time. As a consequence, a better understanding of emotions can be reached only when their time‐related characteristics can be assessed and interpreted adequately. A central aspect in this regard is the duration of emotional experience. Previous studies have shown that an emotional experience can last anywhere from a couple of seconds up to several hours or longer. In this article, we examine to what extent specific appraisals of the eliciting event may account for variability in emotion duration and to what degree appraisal–duration relations are universal or culture specific. Participants in 37 countries were asked to recollect emotional episodes of fear, anger, sadness, disgust, shame and guilt. Subsequently, they were asked to report the duration of these episodes and to answer a number of questions regarding their appraisal of the emotion‐eliciting event. Multi‐level analyses revealed that negative emotions last especially long when the eliciting event and its consequences are perceived to be incongruent with the individual's goals, values and self‐ideal, creating a mismatch. These relations are largely universal, although evidence for some limited variability across countries is found as well. Copyright © 2013 European Association of Personality Psychology 相似文献
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Marina Taloyan Hassan Alinaghizadeh Monica Löfvander 《Scandinavian journal of psychology》2013,54(5):371-375
The efficacy of cognitive‐behavioral therapy in multi‐cultural primary care patients with longstanding backache is not evaluated. The purpose of this study was to investigate the outcome of a four weekly‐treatment given by primary care physicians regarding pain‐related worry, depression and severe pain and to determine which social, clinical or gender factors were associated with outcome.The study group consisted of 245 patients in consecutive order from 19 countries, 18 to 45 years, entering rehabilitation program because of longstanding backache. Prevalences of pain‐related worry and depression and severe pain was counted and compared before and after. Logistic regression was used to calculate the odds (OR; 95% CI) for persistent pain‐related worry and/or persistent depression and severe pain (VAS ≥ 50). The prevalences of pain‐related worry and depression were both significantly lower after treatment (pain‐related worry 83% before vs. 38% after; depression 43% before vs. 31% after). Also the number of patients scoring ≥ 50 VAS was a little, but significantly, fewer (68% vs. 61%). Use of interpreter doubled the risk of having persistent pain‐related worry (OR 2.1; 95% CI 1.1–4.1) but the risk was not significant regarding persistent depression (OR 1.8; 0.6‐5.4). The rating of VAS rating ≥ 50 after treatment was twice as high, OR 2.3 (95% CI 1.1–4.6) in the 38–45 year old age group. To conclude, a focus on pain ideas reduced pain‐related worry and depression in these patients with various sociocultural backgrounds and longstanding backache. 相似文献
120.
Ann Taves 《Religion》2013,43(4):658-666
Norenzayan's effort to integrate genetic and cultural evolution is a welcome advance over previous efforts, as is the attention he devotes to different levels of analysis from cognitive mechanisms to large group interactions. The scope of Norenzayan's argument, however, is bound to leave many scholars of religion feeling uneasy. The content of his model, which is most likely over specified, will need further testing in light of historical evidence. Comparison of Big Gods with Robert Bellah's Religion in Human Evolution (2011) highlights some of the choices Norenzayan made in designing his model and suggests ways it could be elaborated. Historians of religion who would like to help test his model could keep an eye out for ‘watcher mechanisms’ that might play more of a role than ‘moralizing Big Gods’ in some traditions and, thus, potentially offer an alternative route to large, anonymous, yet stable groups. 相似文献