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41.
高雨 《周易研究》2007,(6):22-28
唐人李鼎祚的《周易集解》是现存最早的两汉象数易学文献,具有独一无二的文献价值。然李鼎祚的《周易集解》作为经学的解释文本是其所处时代学术思想的集中体现,他以两汉以来的象数易学及唐代易学中的"新义"反对孔颖达的《周易正义》,反映了唐代易学发展的新动向;李鼎祚的《周易集解》强烈地批判了王弼等玄学派易学"以无为本"的哲学观念,在整个易学哲学发展史中,成为沟通汉代易学与宋代易学的重要纽带。  相似文献   
42.
《Body image》2014,11(2):183-186
Perceived weight in the face and body size have been shown to be significant predictors of both attractiveness and health. Studies looking at the relationship between attractiveness, perceived health, and perceived weight in faces have found that individuals prefer a lower weight for attractiveness than for apparent health. Here, a group of twenty-four Asian participants were allowed to manipulate the apparent body mass indices (BMIs) of full-length photographs of young Malaysian Chinese women to enhance their perceived healthiness and attractiveness. Results showed that both men and women differentiated between attractiveness and health by preferring a lower BMI for attractiveness than health, suggesting a consistency in the preferred ideal BMI for attractiveness and healthy appearance across both sexes. Results also suggested that BMI provides important cues to judgments of attractive and healthy appearance.  相似文献   
43.
    
To assess whether there are individual differences in emotional reactions to bistable images, and if so, to identify some of the psychological factors that predict them.  相似文献   
44.
    
This paper begins with the understanding that early trauma leads to powerful dissociative defenses which injure the capacity to feel. It further explores ways to restore this capacity through body-centred attention to affect-in-the-moment in the psychoanalytic situation. Using the author’s personal experience while in analysis as well as a case of severe early trauma, he demonstrates the consciousness-killing effect of primitive defenses and shows how body-sensitive techniques hold the promise of restoring the patient’s sense of aliveness and hence, opening the unconscious to those affect-images that are the building blocks of the human imagination. A final section focuses on the neglect of feeling in Jungian psychology and suggests that the “creation of consciousness” which Jung described as his personal myth, is quintessentially a process of emotional transformation – of bringing unconscious suffering into consciousness – as feelings.  相似文献   
45.
    
How do individuals psychologically organize their images of the divine? Most work on this topic is factor‐analytic in nature, finding that God images vary with respect to love, judgment, and engagement. However, few studies look at how individuals spontaneously combine these divine dimensions into composite images of God. To fill this gap, we subject data from the 2010 Baylor Religion Survey to latent class analysis and find evidence for five depictions of God: (1) a poorly defined, uninvolved deity; (2) a loving, nonjudgmental deity who is engaged with humanity; (3) a nullity or nonentity; (4) a loving deity who is neither judgmental nor engaged with humanity; and (5) a loving deity who is also both judgmental and engaged. We then present evidence that individuals holding these images vary in their denominational background, religious attitudes and behaviors, and general traits. Our findings suggest that individuals may impose not only a dimensional structure on images of the divine, but a categorical one as well.  相似文献   
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In this paper the author attempts to expand the idea put forward by Freud who considered dreams as a special form of unconscious thinking. It is the author's contention that the psychical working‐out function performed by dreams is a form of unconscious thinking, which transforms affects into memories and mental structures. He also attempts to clarify the way in which meaning is built and transformed in mental life. In that respect the unconscious internal world is seen as a form of unconscious thinking, a private theatre where meaning is generated and transformed. He focuses on what happens to feelings in dreams in connection with the meanings as a result of and an expression of the several stages of working through. The dream world is described as the setting where the mind gives expressive pictorial representation to the emotions involved in a conflict: a first step towards thinkability. The dreamwork also constitutes a process through which meaning is apprehended, built on and transformed at an expressive non‐discursive level, based on representation through figurative/pictorial images. The author draws on Meltzer's formulation to conjecture that the working‐through function of dreams, mainly in response to interpretations, is performed by a process of progression in formal qualities of the representations made available by dreaming in the form he has called affective pictograms. It is through progression in formal qualities of the representation that the thinking capabilities of the affective life develop and become part of the process of what is called metaphorically the metabolisation of emotional life. This process takes place through migration of meaning across various levels of mental process. In this perspective the analyst'sinterpretations of dreams effect what linguists call transmutation of the symbolic basis, a process that is necessary to help the mind to improve its capacity to think. Something expressed on the evocative plane and condensed into a pictographic image is then transformed into verbal language that expresses meaning. These conceptions are illustrated by a detailed clinical case.  相似文献   
48.
    
Small deviations from bilateral symmetry (fluctuating asymmetries) are cues to fitness differences in some animals. Therefore, researchers have considered whether animals use these small asymmetries as visual cues to determine appropriate behavioral responses (e.g., mate preferences). However, there have been few systematic studies of animals' abilities to visually discriminate such minor asymmetries. If the asymmetries cannot be discriminated, fluctuating asymmetry can not be a visual cue. Here, we report an investigation of European starlings' (Sturnus vulgaris) abilities to discriminate small size asymmetries. We trained starlings, through operant conditioning in a free-flight aviary, to discriminate achromatic, symmetric paired stimuli from size-matched asymmetric stimuli. By starting the learning process with a large asymmetry and progressing through sequential trials of decreasing asymmetry, we elucidated a behavioral limit to asymmetry discrimination. We found that starlings are capable of discriminating a 10% size asymmetry. There was weaker evidence for discrimination of 5% asymmetry but no evidence for signal discrimination at 2.5% size asymmetry. This level of asymmetry discrimination suggests that many size asymmetry cues in nature can be discriminated by birds. At each level of asymmetry discrimination, we also tested whether starlings could generalize their learned symmetry preference to unreinforced novel images. Consistent with previous findings, we found that starlings could generalize their symmetry preferences.  相似文献   
49.
Abstract : The international crisis following the publication of 12 Muhammad cartoons in the Danish newspaper Jyllands‐Posten (September 30, 2005) raises the general question of how to exercise the freedom of expression in relation to religious taboos. After briefly reviewing the Cartoon Crisis from September 2005 to the bombings on the Danish Ambassay in Pakistan in June 2008, the article addresses Lutheran resources for coping with secularisation and desecularisation, in particular as regards the taboos that persist as a part of religious and humanistic values. The thesis is that the Lutheran doctrine of the two kingdoms has given rise to two models of interpretation that have both been historically active. The doctrine of the two regiments has been interpreted both as a ‘liberalist’ argument for a principled separation of religion and politics, and as a ‘social‐conservative’ (later Social Democratic) argument for the view that the state should take care of its citizens' welfare through education, the legal system and social services. In today's global and multi‐religious world, this leads us to ask the question to what extent a welfare society, for the sake of peace and social order, should, or should not, protect religious sensitivities. Should religious communities always be kept out of public life, or can they be recognised as non‐governmental organizations in civil society, hence as potential partners for the state?  相似文献   
50.
The present studies examined the effect of perceiving images of slim and plus-size models on restrained eaters’ self-evaluation. While previous research has found that such images can lead to either inspiration or deflation, we argue that these inconsistencies can be explained by differences in perceived similarity with the presented model. The results of two studies (ns = 52 and 99) confirmed this and revealed that restrained eaters with high (low) perceived similarity to the model showed more positive (negative) self-evaluations when they viewed a slim model, compared to a plus-size model. In addition, Study 2 showed that inducing in participants a similarities mindset led to more positive self-evaluations after viewing a slim compared to a plus-size model, but only among restrained eaters with a relatively high BMI. These results are discussed in the context of research on social comparison processes and with regard to interventions for protection against the possible detrimental effects of media images.  相似文献   
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