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31.
Colleen Angela Potgieter Cornelia Hesther Margaretha Bloem 《Journal of Psychology in Africa》2017,27(6):564-568
We explored South African social service therapist-practitioners’ experiences of their own lived body in the context of practice. The participants consisted of a convenience sample of 13 therapist-practitioners registered with the Health Professions Council of South Africa and the South African Council for Social Service Professions, in private practice (n?=?9) or government departments (n?=?4) in the Western Cape and Gauteng Provinces of South Africa. They provided data on their embodied self-awareness by means of naïve sketches and/or drawings, experiential body awareness activities, and in-depth one-on-one semi-structured interviews. Findings from the thematic analysis of the data indicated bodily self-awareness; including experiences of bodily felt sensations while doing therapy, intuitive knowing, a sense of warning/ danger, and a sense of the body-schema-in-relation. Most of the therapist-practitioners reported a tendency to deny, suppress, or control their sensory cues or to rationalise them. Embodied self-awareness appears to be a true phenomenon among South African therapist-practitioners. 相似文献
32.
We are living in a time of unprecedented challenges: human activity is now the primary driver shaping the planet and we are perilously close to breaching a variety of critical planetary boundaries—a prelude to the possible extinction of our species. How should we be thinking and acting—as persons, communities, institutions and societies—so as to best understand and respond to these challenges? What contribution can the field of science and religion make to develop the knowledge needed to negotiate the civilizational transition we face? Such questions were addressed through a series of dialogues at the 62nd annual conference of the Institute on Religion in an Age of Science in June of 2016—“How Can We Know? Co‐Creating Knowledge in Perilous Times.” This essay sets the background to these challenges and introduces the set of articles in this themed section. 相似文献
33.
This article presents two studies that examine the hypothesis that obsessive-compulsive (OC) tendencies are associated with a general deficiency in subjective conviction, which leads to seeking and reliance on external proxies to compensate for that deficiency. We examined this hypothesis using a biofeedback-aided relaxation procedure. In Study 1 low OC participants performed better on a relaxation task than high OC participants. More importantly, viewing the biofeedback monitor (an external proxy for the internal state of relaxation) had a different effect on the two groups: Whereas high OC participants performed better, low OC participants did not. In addition, when given the opportunity, high OC participants requested the biofeedback monitor more than did the low OC participants. In Study 2 high OC participants were more affected by false biofeedback when judging their level of relaxation compared to low OC participants. Real relaxation level differences between the two false biofeedback phases among the two groups were not found. These results provide preliminary support for the hypothesis that obsessive-compulsive disorder is associated with deficient subjective conviction in internal states and increased reliance on external proxies. Implications for the understanding of OCD-related rules and rituals as well as for cognitive therapy for OCD are discussed. 相似文献
34.
Amber Jacobs 《Psychodynamic Practice》2019,25(2):127-132
In order to know and to understand we are often tempted to use defined models and theories. But catastrophe happens when you project models onto phenomena where they don’t belong. Difference exists and not all phenomena can be forced to reside within existing models. We can project our already known theories and ideas onto what we think we see through certain frames that we create but the cost may be dear. There is no one way to understand the unconscious and the psyche. Psychoanalysis is always open for revision and development. Old models can be broken and new thought created. The unconscious is an impossible yet generative resource. We need to stay open to not knowing – constantly look at the frame and stay alert to its constructed nature. We need our frame to work with the unconscious but not to the detriment of the spirit of that unconscious. 相似文献
35.
36.
学前儿童对“知道”和“会”的认知 总被引:1,自引:0,他引:1
72名3至5岁儿童接受了陈述性知识和程序性知识的学习任务,探查他们在获得新知识前后对自己是否“知道”和 “会”的认知和知识获取方式的认知 。结果显示,有部分学前儿童在不知道或不会的情况下报告自己“知道”或“会”,对自己的判断倾向于作出肯定回答;在学习新知识之后,学前儿童对自己是否“知道”的认识要比是否“会”的认知准确;儿童对陈述性知识的获取方式的认识好于程序性知识,3岁儿童对知识获取方式的认识存在困难。 相似文献
37.
The study explores how the meshichistim (messianics) among the Jewish ultra-orthodox Chabad (Lubavitch) Hasidim manage the rupture entailed by the death of their leader, the Rebbe, whom they uphold as the King Messiah. Based on ethnographic research of contemporary pilgrimage to the Rebbe's court in Brooklyn, whose rituals and pedagogical framework are constructed by the meshichistim, the study problematizes the functional assumptions and implications of the rich literature on failed prophecies in millenarian movements, a literature heavily influenced by the theoretical model of cognitive dissonance. The case of Chabad meshichistim suggests that a millenarian group can reinvent itself through multifaceted cultural, pedagogical and ritual endeavors that are rife with internal contradictions. Moreover, these endeavors reveal that the rupture has not been balanced, regularized or normalized, but rather expresses the continuous complexity of life in its shadow. 相似文献
38.
39.
John Shotter 《Argumentation》1997,11(1):95-112
Feeling that they must aim for certainty in their claims, each side presents its version of reality, monologically, simply for acceptance or rejection by the other. In this form of argumentation, one individualistically formulated, systematic, finished version is pitted (in an essentially Neo-Darwinian struggle) against another. By its very nature, such a form of rational argumentation prevents the construction of a shared version of things; it is not dialogical. In attempting to recover what has been rendered rationally-invisible by our modern modes of (monological) reasoning, I first explore the "structures of passion and feeling" (Raymond Williams) embodied in the ways in which people in a community interrelate themselves. Attention to such structures illuminates the nature of argument in a novel, dialogical, light: those who share in such structures do not share in a system of foundational principles or a logical framework, but in a "living tradition" (MacIntyre) or "living ideology" (Billig et al.). Bakhtins concept of the utterance is then explored as the basic unit for understand dialogical communication and argument within such living traditions. 相似文献
40.
Jha SR 《Theoretical medicine and bioethics》1998,19(6):547-568
The purpose of this paper is to introduce an approach to clinical practice aiming to resolve the dilemma of choosing between a mechanistic and a phenomenological model. The approach is an extension of Polanyi's epistemology. Michael Polanyi (1891–1976), devised an epistemology of science which overcomes the problem of detachment, inherent in the mechanistic approach, and resolves the problem of subjectivity troubling phenomenologists. His epistemology is known as Personal Knowledge. An extension of this epistemology, a Neo-Polanyian proposal, is offered as a more successful model for clinical practice than previous suggestions addressing the dilemma. 相似文献