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101.
试论心理学研究的人文视野 总被引:6,自引:0,他引:6
自1879年科学心理学诞生以来,心理学研究的唯科技取向越来越彰显,并且导致了心理学研究视野的窄化。本文提出心理学研究的人文视野.以拓宽心理学研究的范围,使心理学真正成为一门关注人的心灵成长的“一幅具有人的面孔的心理学。” 相似文献
102.
Ingrid Shafer 《Zygon》2002,37(1):121-136
A philosopher-poet-theologian ponders the implications of the multimillion-year biogenetic process that produced Homo sapiens and is beginning to reveal itself ever more clearly as evolution of the mind and consciousness. As meaning trappers and makers, called to actualize the divine image imprinted upon us, we are now facing biological and cultural evolution with deliberate human input as well as the evolution of evolution. As communicating animals that are becoming ever more aware of our adaptive behavior, we have the potential of affecting our own destiny by listening to the spirit within and nurturing the genes and memes that give rise to physical, intellectual, creative, and moral excellence. In the matrix of cyberspace we have the opportunity to heal the two-culture split, to reinvent ourselves, to incubate/weave the emergent religions of the future, and to create our multiple "Ways" appropriate to the dawning Age of Global Dialogue. 相似文献
103.
Since the nineteenth century, the problem of the arrow of time has been traditionally analyzed in terms of entropy by relating
the direction past-to-future to the gradient of the entropy function of the universe. In this paper, we reject this traditional
perspective and argue for a global and non-entropic approach to the problem, according to which the arrow of time can be defined
in terms of the geometrical properties of spacetime. In particular, we show how the global non-entropic arrow can be transferred
to the local level, where it takes the form of a non-spacelike local energy flow that provides the criterion for breaking
the symmetry resulting from time-reversal invariant local laws. 相似文献
104.
by Robert Larmer 《Zygon》2009,44(3):543-557
Many contemporary thinkers seeking to integrate theistic belief and scientific thought reject what they regard as two extremes. They disavow deism in which God is understood simply to uphold the existence of the physical universe, and they exclude any view of divine influence that suggests the performance of physical work through an immaterial cause. Deism is viewed as theologically inadequate, and acceptance of direct immaterial causation of physical events is viewed as scientifically illegitimate. This desire to avoid both deism and any positing of God as directly intervening in the physical order has led to models of divine agency that seek to defend the reality of divine causal power yet affirm the causal closure of the physical. I argue, negatively, that such models are unsuccessful in their attempts to affirm both the reality of divine causal power acting in the created world and the causal closure of the physical and, positively, that the assumption that underlies these models, namely that any genuine integration of theistic and scientific belief must posit the causal closure of the physical on pain of violating well-established conservation principles, is mistaken. 相似文献
105.
O. Anne E. Rasa 《Aggressive behavior》1982,8(3):253-260
The model presented attempts to describe the agonistic situation from the point of view of the individual, taking psychological, ecological, and ethological factors that can influence behavioral expression into account. The animal is considered as consisting of an “ego” and “soma,” these being conceptualized as concentric circles surrounding the gene carrier itself. The hierarchy of responses present to protect the gene carrier together with their motivatory causal factors and their energy expenditures are described and agonism considered as a means by which optimal inclusive fitness can be attained. 相似文献
106.
Ann Belford Ulanov 《The Journal of analytical psychology》1997,42(1):119-138
People in analysis come into direct contact with the transcendent – that which surpasses not only our ego consciousness but the whole psyche – through the transcendent function working in the transference–countertransference field. Reductive and synthetic methods of interpretation of transference, in both objective and subjective levels of meaning, inaugurate moving the ego out of center stage into the process of relating to the Self. The transcendent function is the means of enlarging psychic space in the transference field to make room for coinciding opposites and a 'creative solution' that arises from their conversation. That solution, or set of symbols, addresses us with such compelling authority that Jung likens it to 'the voice of God', A clinical case illustrates the connection of transference, the transcendent function, and the experience of the transcendent which, I believe, we must identify as such in order to go on relating to it. 相似文献
107.
John White 《Studies in Philosophy and Education》1991,11(1):3-9
The humanisation of education is one of the three leitmotifs in a recent Soviet planning document A Conception of General Education. It is suggested that Western education systems also need to be humanised, although not so radically as the Soviet, by the removal of obstacles to educating pupils as members of a liberal democratic society. A future joint research agenda between East and West should concentrate on (a) improving mutual understanding of this goal, (b) clarifying conceptual obstacles, and (c) reflecting on means of realising it. Specific proposals are put forward under all three headings.Invited paper presented at International Conference on Philosophy of Education organised by U.S.S.R. Academy of Pedagogical Sciences, Gagra, Georgia, October 12–22, 1990. 相似文献
108.
SARS事件突出暴露了我国经济和社会发展不协调的问题,由于缺乏科学发展观统领医疗卫生事业的发展,在体制改革中片面突出经济增长在社会发展中的作用、片面追求市场化的支配地位,是导致病象的内在逻辑。从构建“和谐社会”的战略出发,认为应避免社会公共事务管理的“泛市场化”倾向,指出“有管理的市场化”是其应然走向,呼吁在改革实践中重新回复人文精神。 相似文献
109.
Judith Hubback 《The Journal of analytical psychology》1998,43(2):277-285
The paper describes various aspects of the dynamic energy of the self, as experienced personally and in clinical work. It discusses the inherent and archetypal force there is in the self, expressed in several ways, for example in some poetry, and in spirituality. The dynamic power of the self is shown at work in the process of individuation, including its vicissitudes of pain and working through doubts, envies and other shadow factors. 相似文献
110.
Carolyn Rovee-Collier 《Infant behavior & development》1996,19(4):113
After 4 decades of research on infant behavior and development, the time has come to shift our focus from What infants do to Why they do it when they do—to move beyond the single-minded search for mechanism and to consider the larger question of function. Infants are not merely incomplete adults who simply get better with age, but they are different organisms altogether, perfectly adapted at every point in ontogeny. For this reason, answers to the Why question will necessarily build upon an evolutionary framework that reflects the infant's changing “occupations” or ecological niches. Through this pursuit, infancy researchers will develop a more integrative science and a greater sense of community. 相似文献