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101.
Dori Beeler 《Journal of Contemporary Religion》2017,32(3):465-478
In this article I explore the concept of surrender and its significance for Reiki practitioners. Reiki is a hands-on healing method with roots in spiritual practice. The term ‘surrender’ has been emphasised, not always explicitly, by Reiki practitioners in Britain. I posit that surrender within the Reiki context is indicative of an external authority and source of significance. This contributes to previous literature regarding internal self-authority or non-formative social authority and shows that an external authority provides a third form of influence for practitioners. I explicate the idea of surrender and demonstrate that the object of that surrender, understood as reiki energy, has agency and that the power of this agency is operationalised through authority. In effect, surrender illuminates a consideration of reiki as an agential external authority which is legitimised through practice and training, allowing for new forms of a transformed identity and a sense of freedom and autonomy from hegemonic discourses. 相似文献
102.
Katherine L. Perlman Rebecca A. Shelby Anava A. Wren Sarah A. Kelleher Caroline S. Dorfman Erin O’Connor 《Psychology, health & medicine》2017,22(10):1149-1162
Positive and negative mood are independent psychological responses to stressful events. Negative mood negatively impacts well-being and co-occurring positive mood leads to improved adjustment. Women undergoing core needle breast biopsies (CNB) experience distress during CNB and awaiting results; however, influences of mood are not well known. This longitudinal study examines psychosocial and biopsy- and spirituality-related factors associated with mood in patients day of CNB and one week after receiving results. Ninety women undergoing CNB completed questionnaires on psychosocial factors (chronic stress, social support), biopsy experiences (pain, radiologist communication), and spirituality (peace, meaning, faith) day of CNB. Measures of positive and negative mood were completed day of CNB and one week after receiving results (benign n = 50; abnormal n = 25). Multiple linear regression analyses were conducted. Greater positive mood correlated with greater peace (β = .25, p = .02) day of CNB. Lower negative mood correlated with greater peace (β = ?.29, p = .004) and there was a trend for a relationship with less pain during CNB (β = .19, p = .07). For patients with benign results, day of CNB positive mood predicted positive mood post-results (β = .31, p = .03) and only chronic stress predicted negative mood (β = .33, p = .03). For women with abnormal results, greater meaning day of CNB predicted lower negative mood post-results (β = ?.45, p = .03). Meaning and peace may be important for women undergoing CNB and receiving abnormal results. 相似文献
103.
Arjan W. Braam 《Mental health, religion & culture》2017,20(6):579-588
ABSTRACTA multidisciplinary guideline on religion, spirituality (R/S), and psychiatry aims to address: (1) organising R/S consultation in mental health care, (2) categorising research findings, and (3) professionalism and education with respect to R/S. Contents are derived from brainstorm sessions with key participants in the field of R/S and psychiatry in the Netherlands, and from the position statements on R/S and psychiatry in the UK and by the World Psychiatric Association. The following chapters are proposed: (1) ethical and existential themes and R/S, (2) R/S in stages of mental health care practice, (3) R/S counselling, (4) collaboration, and (5) relationship to other guidelines. The core themes need verification by specialists in the field, nurses, therapists, counsellors, patient-practitioners, and psychiatrists. The author recommends to approach R/S in an easy way, to listen to matters of personal meaning, and to leave the task to others in case of a lack of affinity. 相似文献
104.
Helen Herrman 《Mental health, religion & culture》2017,20(6):599-602
ABSTRACTThe commentary reflects on the definition of spirituality and religion and further implications for the practice of psychiatry. These include the possibilities to partner with spiritual and religious practitioners to support education and research, provide access to care for people with or at risk of mental ill health, and also consider how to the reduce the risks to the well-being of vulnerable people and families from some practices and settings. The World Psychiatric Association sees the possibilities for collaborating with its member societies and community partners including service users and family carers to develop resources on working with faith groups and spiritual healers in high- and low-income countries. 相似文献
105.
Peter J. Verhagen 《Mental health, religion & culture》2017,20(6):516-527
ABSTRACTIn December 2015 the Executive Committee of the World Psychiatric Association accepted a position statement on spirituality and religion in psychiatry. In this contribution the author will (briefly) sketch the background of the development of this position statement, and the criteria it needs to fulfil. The aim of the final result will be explained, and some desiderata with regard to its future will be expressed. The full text of the Position Statement as it has been published in World Psychiatry (February 2016) is added as appendix (permission granted by the editor). 相似文献
106.
107.
AbstractStudies have shown that children share both positive and dark spiritual experiences. The former dominates the literature but whilst the need to address the dark side of spirituality has been raised it has not, as yet, been dealt with as widely as the more positive aspects. This paper draws on an empirical study with 44 children aged 8–11 who were interviewed in school after visiting a sacred space. Three key themes arising from their conversations are covered in this paper: divine encounter; physical feelings and fear. It is argued that the most appropriate way of understanding these phenomena is to draw on different fields and disciplines, notably although not exclusively, theology, psychoanalysis, psychology and neuroscience. The paper concludes that it is important to recognise both the light and dark and the blurred boundaries between them, in addition to different ways of perceiving them, in order to understand the whole child. 相似文献
108.
Iranian teachers (N?=?250) responded to Muslim attitude and spirituality measures in a project testing the hypothesis that Muslim personality functioning will reflect beliefs in the beneficence of society and a consequent need to restrain personal desires. Muslim attitudes were especially noteworthy in displaying negative relationships with disturbances in personal restraint as represented by the Machiavellianism, Psychopathy, and Narcissism components of the Dark Triad. Muslim attitudes even more strongly predicted lower Machiavellianism and Psychopathy when Muslim spirituality was also high. Muslim attitudes and spirituality both correlated positively with at least some factors of a Harmony Control Scale that essentially presupposes beliefs in the beneficence of society. Although complexities appeared, these data supported the argument that aspects of Muslim personality functioning reflect beliefs in the beneficence of society. 相似文献
109.
Chris Letheby 《Zygon》2017,52(3):623-642
A pressing philosophical problem is how to respond to the existential, anxiety and disenchantment resulting from a naturalistic worldview that eschews transcendent foundations for meaning and value. This problem is becoming more urgent as the popularization of neuroscientific findings renders a disenchanted conception of human beings ever more vivid, compelling, and widespread. I argue that the study of transformative experiences occasioned by classic psychedelic drugs such as lysergic acid diethylamide and psilocybin may reveal the nature of a viable practical solution to this problem. Despite the apparent centrality of nonnaturalistic metaphysical apprehensions to psychedelic transformation, findings from psychedelic research suggest that key elements of psychedelic or “entheogenic” spirituality are consistent with naturalism. These include disruption to neurocognitive mechanisms underpinning the sense of self, and consequent experiences of self‐transcendence and of the decoupling of attention from personal concerns. This liberation of attention can result in the availability of broader perspectives and the development of wonder and appreciation for life. 相似文献
110.
Antje Jackeln 《Zygon》2005,40(4):863-874
Abstract. I argue that there is no “roaring reality of rampant secularism” with “technological application as its chief agent,” as claimed by John Caiazza (2005). Two phenomena, techno‐religion and a spirituality of technology, suggest a different picture of reality: Technology may be an alternative spirituality rather than an ally of a secularism that makes “nutcrackers of the soul” out of people who should be “dancers” (Nietzsche). An analysis of secularism and its manifold causes indicates that secularism is a fruit of both science and religion. The secular is a companion of religion rather than its enemy. Hence, I recommend a heuristic instead of an ontological use of the concept of secularism. In a technological age, religion is changing rather than being displaced. These changes are illustrated by the increase of private religiosity, megachurches, and cyber‐spirituality. Energized by the tension between finitude and creativity, technology shares in the marks of spirituality (Philip Hefner) and in the potential for good and evil. In this situation, fundamentalism and dogmatism in religion, science, and technology are a greater threat than secularism. 相似文献