全文获取类型
| 收费全文 | 449篇 |
| 免费 | 23篇 |
| 国内免费 | 3篇 |
专业分类
| 475篇 |
出版年
| 2024年 | 5篇 |
| 2023年 | 4篇 |
| 2022年 | 5篇 |
| 2021年 | 8篇 |
| 2020年 | 18篇 |
| 2019年 | 28篇 |
| 2018年 | 22篇 |
| 2017年 | 31篇 |
| 2016年 | 24篇 |
| 2015年 | 20篇 |
| 2014年 | 16篇 |
| 2013年 | 62篇 |
| 2012年 | 16篇 |
| 2011年 | 16篇 |
| 2010年 | 16篇 |
| 2009年 | 10篇 |
| 2008年 | 21篇 |
| 2007年 | 19篇 |
| 2006年 | 24篇 |
| 2005年 | 19篇 |
| 2004年 | 11篇 |
| 2003年 | 17篇 |
| 2002年 | 10篇 |
| 2001年 | 5篇 |
| 2000年 | 10篇 |
| 1999年 | 10篇 |
| 1998年 | 6篇 |
| 1997年 | 3篇 |
| 1996年 | 3篇 |
| 1995年 | 2篇 |
| 1994年 | 4篇 |
| 1993年 | 1篇 |
| 1991年 | 2篇 |
| 1990年 | 3篇 |
| 1989年 | 2篇 |
| 1987年 | 1篇 |
| 1980年 | 1篇 |
排序方式： 共有475条查询结果，搜索用时 0 毫秒
391.
Two recent studies (one in England and one in Australia) have linked church growth and church decline with the psychological type profile of church leaders. The present study, conducted within the Diocese of Chester, compares the psychological type profile of two groups of clergy who had served in the same parishes for five years or more: 29 leading declining churches and 19 leading growing churches. The data found a significantly higher preference for perceiving among those leading growing churches, although there were no significant differences in terms of the orientations, the perceiving process, or the judging process. 相似文献
392.
As social capital theory comes to play a part in quantitative congregational studies, so there is the need for established and tested measures of different forms of social capital to be available for inclusion in surveys. This article reports on the psychometric properties of the newly proposed Congregational Bonding Social Capital Scale (CBSCS) tested among 23,884 adult churchgoers throughout the Anglican Diocese of Southwark in south London. The data support the internal consistency reliability and construct validity of this 7-item measure. 相似文献
393.
Harrison M. Conway;Sadie H. Conway;Bret Schroeder;Melissa F. Peskin;Katelyn K. Jetelina; 《New directions for child and adolescent development》2021,2024(1):6678254
Bullying victimization in childhood and adolescence is a global health priority, but little is known about the long-term economic impacts of bullying on the victim. The aim of this study was to analyze the relationship between bullying victimization in pre- or early adolescence and young adult income in a representative cohort of US youths. Data from a nationally representative longitudinal survey were analyzed. A total of 525 US youth-completed surveys that included questions on bullying victimization in 2002/2003 (at ages 9–14 years) and 2007/2008 (at ages 14–18 years) as well as provided their income at age 25 (±1 year) (mean follow-up time: 13.2 years). Associations between different types of bullying victimization (e.g., verbal and physical) and income at age 25 (±1 year) were assessed using multivariable linear regression, stratified by gender. Approximately half of participants reported being picked on at least once in the past month, and about one-fourth reported being left out of activities at least once in the past month. Bullying victimization at ages 9–14 years was negatively associated with income levels later in life, but victimization at older ages was not. Only two exposures were associated with adult income when adjusting for sociodemographic covariates: being left out of things and having your things taken by others. Among females, reporting being left out of things at least 2–3 days per week was associated with decreased adulthood income. Among males, having your things taken about once per week or more was significantly associated with income, but the pattern was inconsistent. This study provides evidence of differences in the relationship between bullying victimization and income between males and females, with females’ income differences associated with less aggressive forms of bullying than males. 相似文献
394.
395.
by Young Bin Moon 《Zygon》2010,45(1):105-126
With an aim to develop a public theology for an age of information media (or media theology), this article proposes a new God-concept: God is a communicative system sui generis that autopoietically processes meaning/information in the supratemporal realm via perfect divine media ad intra (Word/Spirit). For this task, Niklas Luhmann's systems theory is critically appropriated in dialogue with theology. First, my working postmetaphysical/epistemological stance is articulated as realistic operational constructivism and functionalism. Second, a series of arguments are advanced to substantiate the thesis: (1) God is an observing system sui generis ; (2) self-referential communication is divine operation; (3) unsurpassable complexity is divine mystery; (4) supratemporal autopoiesis of meaning is divine processing; (5) agape is the symbolic medium of divine communication. Third, this communicative model of God is developed into a trinitarian theology, with a claim that this model offers a viable alternative beyond the standard (psychic, social, process) models. Finally, some implications of this model are explored for constructive theology (conceiving creation as divine mediatization) and for science-and-religion in terms of derivative models: (1) God as a living system sui generis and (2) God as a meaning system sui generis . 相似文献
396.
In synaesthesia, the input of one sensory modality automatically triggers an additional experience, not normally triggered by the input of that modality. Therefore, compared to non-synaesthetes, additional experiences exist and these may be used as retrieval cues when memory is tested. Previous case studies have suggested that synaesthesia may yield even extraordinary memory abilities. However, group studies found either a task-specific memory advantage or no performance advantage at all. The aim of the present study was to test whether grapheme–colour synaesthesia gives rise to a general memory benefit using a standardised memory test (Wechsler Memory Scale). The synaesthetes showed a performance advantage in episodic memory tests, but not in short-term memory tests. However, performance was still within the ordinary range. The results support the hypothesis that synaesthesia provides for a richer world of experience and as a consequence additional retrieval cues may be available and beneficial but not to the point of extraordinary memory ability. 相似文献
397.
Maureen McNeil 《Science as culture》2013,22(4):589-608
The start of the twenty-first century witnessed the flourishing of both the biosciences (particularly genomics) and initiatives around public engagement in science, particularly in the UK and USA. STS researchers have both followed and fuelled this latter trend. Hence, it may be helpful to review the genealogy of these recent developments and of STS concern for the publics of science. This provides a way of assessing whether STS activities have been contributing to making the sciences more open and accountable to their publics. One trail returns to the institutionalisation of Public Understanding of Science (PUS) in the mid-1980s. The critique of this movement by STS scholars through reference to the deficit model (of public understanding of science) also figures here. However, less attention has been given to other modes of conceptualising science and publics, including what Cooter and Pumfrey label as the ‘diffusionist’ or ‘diffusion’ model (of scientific knowledge), which they contend entrenched traditional views of scientific knowledge and of publics as receivers of such knowledge. More recently, investigations of the making of science in diverse locations, attention to multiplicity and co-production have taken STS in new directions. Nevertheless, the legacies of both the deficit and diffusion models of science and publics continue to influence STS and its ‘regimes of truth’. Questions remain around STS researchers' persistent failure to acknowledge the diffusion model, in particular, and the consequent retrenchment of traditional views of how science works, limiting prospects for substantial public engagement and more open, democratic modes of science. 相似文献
398.
Valentina Gamberi 《文化与宗教》2013,14(3):354-372
This study examines visual, post-colonial portraits of the Indian women of the Sanskrit epics, in order to show the sociocultural, historical-ideological roots of this aesthetic. After independence, Hindu movements found in the epics a female archetype, who stands for the Hindu community. Post-colonial visual representations maintained this idealistic characterisation within a binary system, according to which women can be angelic guarantors of the social order or devilish, sexually uncontrolled creatures. This ambiguity derives from the double nature of the female principle of the world, shakti, and the visual storytelling tradition or chitrakatha. Using the same Indian storytelling tradition, female points of view have begun to criticise this nationalistic, ‘male gaze’. In the graphic novel Sita's Ramayana, Rama and male activities, particularly war, are secularised and criticised as selfish by female characters, foremost of whom is Sita, a model of the devoted and pure bride or pativrata. 相似文献
399.
John McLeod 《Counselling and Psychotherapy Research》2002,2(4):259-262
As a result of the programme of research into client‐centred therapy led by Carl Rogers, the humanistic therapies could claim, in the 1950s, to possess a comprehensive evidence base. Over the following decades, however, there was a marked decline in the productivity and influence of research into person‐centred and humanistic therapies. The present paper celebrates the publication of three books that mark a resurgence in research into these approaches, and comments on emerging themes and trends. 相似文献
400.
《Journal of Global Ethics》2013,9(3):303-315
This paper explores cosmopolitanism, not as a position within political philosophy or international relations, but as a virtuous stance taken by individuals who see their responsibilities as extending globally. Taking as its cue some recent writing by Kwame Anthony Appiah, it argues for a number of virtues that are inherent in, and required by, such a stance. It is critical of what it sees as a limited scope in Appiah's conception and enriches it with Nigel Dower's concept of ‘global citizenship’. It then seeks to overcome a distinction that Appiah draws between a ‘thin’ moral conception of justice and a ‘thick’ ethical conception of our obligations to those with whom we have identity-forming relationships. It argues that a richer conception of the virtue of justice, as suggested by Raimond Gaita, can fully articulate the ideals of cosmopolitanism. 相似文献