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121.
D. S. HEWISON 《The Journal of analytical psychology》1995,40(3):383-403
The case histories written by C. G. Jung, from his 1902 Doctoral Dissertation to his 1950 case of Miss X, are evaluated as pieces of evidence in support of his theories. Evidence is shown to rely for its validity on an 'evidential context' which has altered over time. Jung's case histories change over the course of his writings and become more like stories. The reason for this difference is his move from an interpretative schema based on the natural sciences when a psychiatrist, through that of psychoanalysis, to one based on the human sciences, and in particular to one based on hermeneutics - the study of interpretation and meaning - when he developed his theory of analytical psychology. Jung moves from a form of hermeneutics based on what constitutes a 'valid' interpretation to one that concentrates on meaning and understanding. In writing his later case histories like stories, Jung is using them as merely part of the wider cultural context of evidence required by analytical psychology rather than as privileged pieces of evidence in themselves. 相似文献
122.
Carol A. Bowman 《Theoretical medicine and bioethics》1992,13(3):265-283
This essay argues that making a diagnosis in medicine is essentially a hermeneutic enterprise, one in which interpretation skills play a major part in understanding a disease. The clinical encounter is an event comprised of two voices; one is the voice of science which is grounded in empiricism, the other is that of human experience, which is grounded in story-telling and the interpretation of those stories.Using two voices, one from the Diagnostic and Statistical Manual of Mental Disorders-III-Revised, which describes alcohol abuse and alcohol dependence, and the other, that of Claire, a character in Edward Albee's play, A Delicate Balance, who is conversing with her brother-in-law, Tobias, I apply principles from Hans-Georg Gadamer's hermeneutics to the clinical diagnostic process. The essay will demonstrate that we overlook an enormous amount of information about alcoholism by an overreliance on objective data and that our hope for understanding alcoholics is in listening to their voices, and sharing the interpretation of their experiences with them. 相似文献
123.
Edward W.L. Smith 《Scandinavian journal of psychology》1999,40(3):217-220
The myth of Kvasir is presented, in part. Through hermeneutic discourse, a case is made that the ancient Norseman had an understanding of the psychotherapeutic arts which finds parallel in contemporary thought. The myth evidences the distinction between: (1) the offering of needed information; and (2) the facilitation of personal, growth-oriented exploration. In contemporary terms, this is the distinction sometimes drawn beween "counseling" and "psychotherapy", respectively. More thorough and careful exegesis of the myth reveals the ubiquitous importance of the personhood of the therapist. It is through the "person of the therapist" that the therapeutic techniques are given life. The ancient wisdom contained in the myth of Kvasir may server as inspiration and guidance for the contemporary psychotherapist. 相似文献
124.
125.
George Bright 《The Journal of analytical psychology》1997,42(4):613-635
My aim is to describe Jung's approach to the experience of the chaotic, which could equally be termed the irrational, the non-ego, the unordered or prima materia , and to extract from this a clinical approach to the analytic patient which, in Jung's own writings, is often more implicit than explicit. My interest in this enquiry arises from the clinical experience of the unconscious in the form of transference/ countertransference, involving relentless pressure on both analyst and analysand to attempt to impute meaning and order. I examine Jung's work 'Synchronicity: an acausal connecting principle' and extrapolate from it what I think to be its unique contribution to hermeneutics - the ontologically-based concept of a psychoid understanding of meaning and pattern. In the second part of the paper, I discuss the application to analytic work of Jung's hermeneutic approach. I look at how analysts relate to meaning in terms of their relationship to theory. I illustrate this by comparing two short psychoanalytic papers on aggression, an instinct which is often seen as engendering splitting and which tends therefore to promote the dissociations which Jung was trying to address in 'Synchronicity'. I then illustrate with clinical material how Jungian analysts might relate to meaning in their approach to the patient. Together, these form the basis of what is commonly called 'analytic attitude', which I see as the basis for a distinctively Jungian identity for analytic practice. 相似文献
126.
While biblical scholars have all too often remained skeptical, preachers and pastoral counselors have always known, consciously or not, that the Bible is a richly psychological document. Until recently, psychological biblical criticism has been one of the hidden avenues of biblical interpretation, made more inaccessible due to the lack of organization and coherence within the literature. Recent shifts in the discipline of biblical studies, along with the increasing influence of psychological perspectives on the culture in general have made psychological approaches to the Bible more visible. It is useful to identify three dimensions or levels of the biblical text: the world behind the text, the world of the text and the world in front of the text. Such a division can help to identify the goals of a particular psychological approach and the appropriateness of its aims. 相似文献
127.
128.
语言学:医者的利器 总被引:1,自引:0,他引:1
曾孔生 《医学与哲学(人文社会医学版)》2007,28(7):70-71
在古代和中世纪,语言学是哲学的一部分,那时语言学还不是独立的科学.当今这两门学问都有了同样发展,对于医者的作用都很大[1]. 相似文献
129.
Kieran M. Bonner 《Human Studies》2001,24(4):267-292
This paper addresses the problem of reflexivity in modern social inquiry in general and in sociology in particular. This problem is inherited from Weber's very conception of sociology, is transformed by phenomenology and ethnomethodology, deepened by the linguistic turn of hermeneutics and Wittgenstein's later philosophy, and has been the central concern of the work of Alan Blum and Peter McHugh. The issues and spectres raised by reflexivity are methodological arbitrariness, the need to take responsibility for one's own talk (and the cultural assumptions embedded in talk) and, finally, the deep fear of nihilism – the sense that with regard to inquiry (along with everything else in the world) nothing matters. As such, reflexivity raises the most fundamental issue that can be raised for modern social inquiry. Through an oriented interpretation of the work of Blum and McHugh and other contemporary social theorists (particularly Gadamer and Arendt), this paper works through what a dialectical engagement with these issues look like. 相似文献
130.
Nicholas Davey 《Journal of the British Society for Phenomenology》2017,48(3):209-221
ABSTRACTThis paper argues that the negativity of hermeneutic experience is revelatory for the following reasons. Hermeneutic failure is not the equivalent of making an erroneous step in a closed circuit of reasoning. Neither is it a refutation. It concerns becoming conscious of an omission, an oversight, an unjustifiable claim to completeness and even the displacement of one interpretation by another more suggestive. The negative dimension of hermeneutic failure is incontrovertibly connected with becoming progressively aware of how, contrary to expectations, a different way of seeing is possible: something comes to light which displaces one’s former judgement. Consciousness of failure is, then, indissociable from an emergent awareness of overlooked and unremarked ways of thinking: “I should have been alert to this” or “I failed to take account of that”. Consciousness of failure is revelatory precisely because something else and something other than my expectation has shown itself to be decisive and in so doing has displaced my former understanding. This is the basis of the claim that the educative and spiritual importance of hermeneutics lies precisely in the practical pursuit of the impossible. It is a key contention of the paper that hermeneutic understanding expands and extends itself as a consequence of its impossible quest for completion. 相似文献