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121.
Caryn D. Riswold 《Dialog》2003,42(2):136-145
Four novels elicit theological reflection in the college classroom. The Poisonwood Bible by Barbara Kingsolver describes justification by grace and the difficulty of living liberated from guilt. The Harry Potter novels by J.K. Rowling prompt tensions between destiny and free choice in determining personal identity. At Home in Mitford by Jan Karon challenges conscientious Christian community to open itself in risk to outsiders. The Red Tent by Anita Diamant retrieves silent women's voices in the Book of Genesis, raising tensions between fiction and biblical authority. 相似文献
122.
LUIS CLAUDIO FIGUEIREDO 《The International journal of psycho-analysis》2004,85(6):1439-1453
A case of hysteria is presented in order to create a frame of reference for the author's approach to the concepts of hope, belief and faith. A difference between hope as a 'sad passion' (which is here called regressive hope) and hope as a principle of mental functioning is established. The concept of hope will at fi rst always be based on beliefs-either beliefs organised in the paranoid-schizoid position (called here fragmented and delusional beliefs)-or those organised from the depressive position (complex systems of beliefs, which end up being dogmatic); the latter typically occur in neurotics. It is suggested here that there is another possibility for hope, which is based on faith. The meaning of faith is considered here externally to the religious sense. The solid establishment of hope as a principle-based on faith-can be viewed as responsible for the opening up of creative potentials and as one of the main aims of analysis. Such an aim, however, requires the establishment of a deep relationship, both in theory and in clinical practice, between the Kleinian question of the depressive position and the Freudian question of the Oedipus complex. 相似文献
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124.
Shannon Hodges 《Journal of Adult Development》2002,9(2):109-115
The author explores the relationship between spirituality and religion and human growth and development, specifically examining emotional well-being during adulthood. Dimensions of spirituality to be explored are meaning in life, a transcendent purpose, intrinsic values, and spiritual community. The argument is made that spirituality is related to emotional well-being during adulthood. Implications for further research and relevant information for counselors, psychologists, and educators are included. 相似文献
125.
Larissa Hjorth 《Knowledge, Technology, and Policy》2009,22(2):117-124
Unquestionably, the zeitgeist of Web 2.0 is symbolized by the dominance of social networking sites (SNS) and user-created
content (UCC). MySpace, Facebook, and Cyworld mini-hompy are but a few examples of SNS that are becoming increasingly part
of urban everyday life and interwoven into the historicity of the Internet. Web 2.0 has promised much about new forms of participation,
creation, collaboration, and authorship, and yet within each location, we can find examples of both empowerment and exploitation.
This is particularly the case in the divergent region of the Asia-Pacific. Rather than the region being a sum of “imagined
communities” (Anderson 1983), this paper argues that the distributed social networks of Web 2.0 UCC is formed, informed, and maintained through the perpetual
process of “imaging communities.” These imaging communities can be seen in the visual, textual, and aural modes of UCC and
can be seen to reflect the region’s new technocultural cartographies. 相似文献
126.
Tasos Hovardas Konstantinos J. Korfiatis John D. Pantis 《Journal of community & applied social psychology》2009,19(6):459-472
Despite the popularization of the environmental discourse, rural environmental belief‐systems should not be viewed as homogenous. Focusing on the largest protected area in Greece, we examined heterogeneity in local environmental views. Local spokespersons elicited word associations to two stimulus terms, namely, ‘environmentalists’ and ‘protected area’. Based on association categories for both terms, we identified two sample segments. ‘Naturalists’ appealed to a naturalistic image, which shaped the core compartment of their representations. On the other hand, ‘skeptics’ provided both environmentalist claims and critical accounts. Our findings revealed that the environmental discourse was widely diffused among local spokespersons. Issues of power and participation in decision‐making processes within protected areas are discussed. For instance, dimensions of power and legitimacy were reflected in the frequency of association categories and their allocation among sample segments. Specifically, environmentalist accounts were overtly expressed by both ‘naturalists’ and skeptics, while a more socially, politically and critically inclined view was revealed by a small percentage of associations that were all elicited by ‘skeptics’. We conclude that appreciating the heterogeneity of rural environmental views can reinforce the democratic mandate in environmental policy‐making. Copyright © 2009 John Wiley & Sons, Ltd. 相似文献
127.
Prudence Allen 《新多明我会修道士》2009,90(1025):50-71
Pope John Paul II, in Fides et ratio #108, states that there is a deep harmony between the vocation of true philosophy and the Blessed Virgin Mary. This intriguing claim, so different from the usual link of Mary with faith, is developed in this article. Drawing analogical implications from selected events in Mary's life, two questions will be asked: How do philosophers "philosophize in Mary?;" and how could this way of philosophizing help us today to renew the vocation to be a philosopher? The following authors are considered: Thomas Aquinas, Edith Stein, Jacques and Raïssa Maritain, Bernard Lonergan, Josef Ratzinger, Mary Daly, Robert Sokolowski, Norris Clarke, Søren Kierkegaard, Karol Wojtyla, John Paul Sartre, Simone de Beauvoir, Judy Chicago, and John Henry Newman. 相似文献
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129.
William A. Durbin 《Zygon》1999,34(1):167-193
The life of Henry Margenau (1901–1997) offers a case study in the complexity of the science-religion relation. As a physicist-philosopher at Yale University, he pursued a public program of "amalgamating religion with science." He drew upon his authority as a physicist and a tradition of philosophical idealism to advocate a "reciprocity" between the two spheres. He argued that a "new modesty" and "metaphysical attitude" among scientists created new opportunities for collaboration. At the same time, his view of faith and his sense of the religiousness of science created troubling ambiguities. In the end, Margenau embodied the ambivalent relation between science and religion while revealing the limits of renegotiating the boundaries. 相似文献
130.
Ryan LaMothe 《Pastoral Psychology》2006,54(5):479-495
Christian theologians have argued that lust is a compelling sexual desire that distorts reason and judgment, leads to exploitation and injustice, and corrupts the erotic dimensions of human experience and relationships. In this article, I expand on this tradition, arguing that lust signifies the collapse or attenuation of amative space. This collapse is described as either the subjugation of the other or pseudo surrender to the other, which is accompanied by misrecognition of the other's unique and inviolable subjectivity, as well as a heightened sense of distrust. The diverse communicative actions associated with lust, which lead to the collapse of amative space, have several sources, namely, trauma, physiology, and culture. The attempt to restore amative space requires that the counselor and client join together in identifying and understanding the meanings and sources of lustful behaviors, which assists them in considering various strategies for the sake of increasing self-awareness and self-control that loosen the bonds of lust.
相似文献
Ryan LaMotheEmail: |