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141.
With Hope and Imagination: Imaginative Moral Decision-Making in Neonatal Intensive Care Units 总被引:1,自引:0,他引:1
Although the role of imagination in moral reasoning is often neglected, recent literature, mostly of pragmatist signature,
points to imagination as one of its central elements. In this article we develop some of their arguments by looking at the
moral role of imagination in practice, in particular the practice of neonatal intensive care. Drawing on empirical research,
we analyze a decision-making process in various stages: delivery, staff meeting, and reflection afterwards. We show how imagination
aids medical practitioners demarcating moral categories, tuning their actions, and exploring long-range consequences of decisions.
We argue that imagination helps to bring about at least four kinds of integration in the moral decision-making process: personal
integration by creating a moral self-image in moments of reflection; social integration by aiding the conciliation of the
diverging perspectives of the people involved; temporal integration by facilitating the parties to transcend the present moment
and connect past, present, and future; and epistemological integration by helping to combine the various forms of knowledge
and experience needed to make moral decisions. Furthermore, we argue that the role of imagination in these moral decision-processes
is limited in several significant ways. Rather than being a solution itself, it is merely an aid and cannot replace the decision
itself. Finally, there are also limits to the practical relevance of this theoretical reflection. In the end, it is up to
care professionals as reflective practitioners to re-imagine the practice of intensive care and make the right decisions with
hope and imagination.
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Mark CoeckelberghEmail: |
142.
John Heaton 《欧洲心理治疗、咨询与健康杂志》2013,15(1):47-55
This paper discusses Peter Lomas's work in the context of the concepts of ‘ordinary people’ and ‘ordinary language’. Obsessions about whether a person is ordinary or not tend to occur in people who are disturbed. Psychoanalysts use the special language of mechanics to explain the phenomena they observe in the consulting room. In this paper it is argued that ordinary language, our mother tongue, is a better way of understanding people. In his work as a psychotherapist and writer, Peter Lomas found more insight in the ordinary language of literature than he did in theory. 相似文献
143.
Inge Henselmans Joke Fleer Jakob de Vries Peter C. Baas Robbert Sanderman Adelita V. Ranchor 《Psychology & health》2013,28(9):1023-1040
This prospective study examines the cognitive and behavioural mediators of the relation between personal control and the initial response to a breast cancer diagnosis as well as subsequent psychological adjustment. A total of 143 patients participated immediately after diagnosis (T1), after surgery (T2) and 2 months after the end of treatment (T3), of whom 92 also completed a questionnaire pre-diagnosis (T0). The buffering effect of personal control on psychological distress shortly after diagnosis was mediated by cancer-specific cognitions, i.e. threat appraisal and coping self-efficacy. Moreover, a strong sense of personal control predicted lower levels of anxiety 2 months after the end of treatment, but was unrelated to distress at T3. The adaptive effect on anxiety was mediated by threat appraisal and active engagement in social life after surgery, but not by active patient participation or coping self-efficacy. These results confirm and explain the adaptive effect of control. Apparently, women with a low sense of control appraise cancer and their personal coping skills more negatively, which makes them vulnerable to distress in response to diagnosis. Furthermore, women with a strong sense of control might regulate anxiety by remaining engaged in social life. 相似文献
144.
Gordon D. Kaufman 《Zygon》2007,42(4):915-928
Thinking of God today as creativity (instead of as The Creator) enables us to bring theological values and meanings into significant connection with modern cosmological and evolutionary thinking. This conception connects our understanding of God with today's ideas of the Big Bang; cosmic and biological evolution; the evolutionary emergence of novel complex realities from simpler realities, and the irreducibility of these complex realities to their simpler origins; and so on. It eliminates anthropomorphism and anthropocentrism from the conception of God, thus overcoming one of the major reasons for the implausibility of God-talk in today's world—here viewed as a highly dynamic reality (not an essentially stable structure), with God regarded as the ongoing creativity in this world. This mystery of creativity—God—manifest throughout the universe is quite awe-inspiring, calling forth emotions of gratitude, love, peace, fear, and hope, and a sense of the profound meaningfulness of human existence in the world—issues with which faith in God usually has been associated. It is appropriate, therefore, to think of God today as precisely this magnificent panorama of creativity with which our universe and our lives confront us. 相似文献
145.
CORNELIS VAN PUTTEN 《Metaphilosophy》2006,37(2):254-258
Abstract: This article is a reply to Jeanne Peijnenburg's argument for retrocausality in “Shaping Your Own Life.” Although it is perfectly possible to make sense of the way Peijnenburg deals with the subject of changing the past, there is no need to think this implies retrocausality. 相似文献
146.
Philip Hefner 《Zygon》2002,37(3):655-666
Technology is a mirror that reflects human nature and intentions: (1) we want certain things done and we want tools to do those things; (2) we are finite, frail, and mortal; (3) we create technology in order to bring alternative worlds into being; (4) we do not know why we create or what values should guide us. Imagination is central to technology. Human nature and human freedom are brought into focus when we reflect on the central role of imagination in technology. 相似文献
147.
Paul Gifford 《Journal of Contemporary Religion》2016,31(2):255-267
Senegal is usually classified as 90% Muslim and 5% Christian. But Senegal’s dominant religious imagination is far different from anything suggested by classical labels like ‘Muslim’ or even ‘Sufi Brotherhoods’. The pervasive religious imagination sees spiritual forces at play everywhere and understands causality primarily in spiritual terms. These spiritual forces can be manipulated by individuals gifted with such powers (marabouts), positively for one’s advancement or negatively to counter or even bring down competitors or opponents. This enchanted religious imagination, often given an Islamic character, is obtrusive in Senegal’s major sports: lutte avec frappe and football. It is inescapable in politics, as politicians admit their recourse to marabouts and even more often accuse opponents of it. For women maraboutage is particularly employed for domestic realities: a husband, children, domestic security. The courts regularly feature cases arising from this imagination. The phenomenon merits research, not just to clarify the nature of Senegal’s religion itself, but also for its effects on the country’s socio-political development generally. 相似文献
148.
Elaine O’Brien 《Women & Therapy》2016,39(1-2):171-185
The Move2Love program demonstrates the feasibility of establishing community-based programs involving dance and exercise to support physical and social well-being in older women. The social fitness program has been running continuously for 23 years. It currently involves 125 to 175 women between the ages of 54 and 94 in weekly rhythmic training sessions. In addition to meeting the initial goals of addiction avoidance in an at-risk population, this program has contributed to the well-being of participants, both by lowering disease burden, and by increasing physical, social, and psychological fitness. This article describes the program and explores the reasons that it has continued to work for over two decades. It also demonstrates the value experienced by participants in their own words. The Move2Love program could serve as a feasibility pilot for other communities wishing to create sustainable, salutary activity programming to enhance the well-being of senior women. 相似文献
149.
Ruhi Tyson 《Reflective Practice》2016,17(4):456-471
There is an increasing awareness that teaching is a practice where moral action is inseparable from pedagogical action, and where wise deliberation or reflection on what course of action to take as an educator is an important part of being a good teacher. This article focuses on rethinking the role of narratives as an articulation of such practical knowledge and the enrichment they might bring to a teacher’s pedagogical imagination. Working within a conceptual framework drawing on Schön and Aristotle, the study presents a group of narratives describing successful conflict resolution told by students at a newly launched teacher education program. These are discussed as part of a teachers practice repertoire and the argument is made that the local and personal repertoires of practitioners need to be complemented with elements from the repertoire of others, something systematic research into narratives of teaching in action can be part of. 相似文献
150.