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101.
This study examined four possible predictors of parental satisfaction in the first year after divorce: Attachment style, parenting style, perception of own parents parenting, and the ex-spouses assessment of the quality of the parents parenting. Findings among 49 divorced couples showed that the mothers satisfaction was anchored in themselves and their behavior, fathers satisfaction in their perceptions of their mothers and ex-wives. Among mothers, the less dismissing their attachment style and the greater the centrality of the child in their parenting style, the more satisfaction they tended to report. Among fathers, greater satisfaction was predicted by more education, perception of their own mother as less overprotective, and their perception of their ex-wifes approval of the quality of their fathering.  相似文献   
102.
There is a strong assumption of intergenerational continuity in behavior patterns, including antisocial behavior. Using a 3-generation, prospective study design, we examine the level of behavioral continuity between Generation 2 (G2) and Generation 3 (G3), and the role of economic disadvantage and parenting behaviors as mediating links. We estimate separate models for G2 fathers and G2 mothers. Data are drawn from the Rochester Youth Development Study, a longitudinal study begun in 1988 during G2's early adolescence (n = 1,000), which has collected prospective data on G2, their parents (G1), and now their G3 children. Results show that intergenerational continuity in antisocial behavior is evident, albeit somewhat modest. Parenting styles and financial stress do play a mediating role, although their effects vary by G2's gender. In general, adolescent delinquency plays a larger role in linking the generations for G2 fathers, whereas parenting behaviors and financial stress play a larger role for G2 mothers.  相似文献   
103.
This paper argues that there are good reasons to limit the scope of luck egalitarianism to co-existing people. First, I outline reasons to be sceptical about how “luck” works intergenerationally and therefore the very grounding of luck egalitarianism between non-overlapping generations. Second, I argue that what Kasper Lippert-Rasmussen calls the “core luck egalitarian claim” allows significant intergenerational inequality which is a problem for those who object to such inequality. Third, luck egalitarianism cannot accommodate the intuition that it might be required to leave future generations better off than we are, even if it would come at no cost to ourselves. Finally, I argue that following another, broader, version of luck egalitarianism would require us to level down future generations and possibly even ourselves, which is a problem for those persuaded by the levelling-down objection.  相似文献   
104.
This study replicated and extended prior research on filial anxiety by examining two generations of women in the same families. Eighty-five mothers and daughters completed several measures assessing filial anxiety, general anxiety, family relationships, self-efficacy in caregiving, filial responsibility, and perceived health. Results showed an exact replication of Cicirelli's (1988) two-factor solution of the Filial Anxiety Scale (FAS) for the middle-aged mothers, but a three-factor solution and some item overlap across factors for the undergraduate daughters. Mothers and daughters scored similarly on most of the other measures. Correlational results indicated that the different dimensions of the FAS relate differently with the other measures. Results are discussed in terms of the need for additional scale development with younger adults and in terms of the broader context of the correlational findings.  相似文献   
105.
为考察父母情绪智力对青少年情绪智力的代际传递效应,同时探讨情感温暖的中介作用以及同伴关系的调节作用,对644名初中生及其父母进行调查,由父母报告自身情绪智力水平,青少年报告父母情感温暖、同伴关系以及自身情绪智力水平。结果发现:(1)父母情绪智力显著正向影响子女情绪智力。(2)父母情感温暖在父母情绪智力与子女情绪智力之间中介效应显著。(3)同伴关系在父母情感温暖影响子女情绪智力的路径中起显著调节作用。  相似文献   
106.
Racial and religious identities are complex, often mired in dynamics of ‘othering’. Such dynamics easily become a means of distancing the pain, fear and rage of intergenerational traumas, thus undermining ways race and religion can be powerful vehicles for the transference and countertransference. Drawing from a history of race in America as well as Jung's anxiety when meeting the stranger within himself, this paper focuses on 17 years of work between a black female patient and white female clinician (me). Together we encountered themes of hatred, silence, guilt and intimacy in the transference and countertransference, themes eventually symbolized by the presence of my cat which was locked into the bathroom for each session. This cat came to represent a bridge through developmental traumas and wounds of racism.  相似文献   
107.
108.
We address this question: How do Cambodian American young adults come to know about their family’s experiences of trauma? Using a social constructivist critical ideological approach, we developed a phenomenological model describing intergenerational communication about trauma (IGCT) in Cambodian American families. We found IGCT to be an interactional process in which younger and older generations each played a role. IGCT was influenced by the availability of multiple sources of information and opportunities for learning, interpersonal connectedness between the generations, emotional distress tolerance, and having motivation to empathically learn and share. When these factors were abundant, direct interactive IGCT was more likely. When wanting, the IGCT was more disrupted and incoherent, filled with emotionally charged silence and lead to negative attributions. IGCT was a dynamic process that could change over time to accommodate developmental change. Limitations of the findings, clinical implications, and future directions are discussed.  相似文献   
109.
Various theorists have explored how intergenerational transmission of trauma impacts minority groups. Intergenerational trauma theories suggest that trauma(s) endured by a community have long-standing effects that can be passed on through generations. However, much of the research has focused on indigenous populations or Holocaust survivors despite the historical experiences of the African American community. The minority stress model adds support to intergenerational trauma theories, in that racial minority groups might suffer worse health due to a variety of stressors. Racial minorities are also at greater risk of developing posttraumatic stress disorder (PTSD). Within military populations, PTSD is one of many mental health issues and has been labeled one of the signature injuries of the recent wars in Iraq and Afghanistan. However, the Diagnostic and Statistical Manual of Mental Disorders (5th ed.) criteria for PTSD do not take into account the effects of intergenerational trauma, discrimination, or racism. This article proposes that intergenerational trauma theories and the minority stress model provide explanations for why many studies have found that African American military personnel have higher rates of PTSD compared to their White peers. Indeed, African American military personnel with PTSD might be better understood through more culturally inclusive frameworks (e.g., complex trauma, race-based traumatic stress), because the stressors they experience as racial minorities might exacerbate or lead to symptoms of PTSD.  相似文献   
110.
经济态度和行为存在从父母向孩子的代际传递现象, 经济态度代际传递的研究内容较为广泛, 包括金钱态度、风险态度、互惠态度和消费态度, 经济行为代际传递的研究主要集中在消费行为、捐赠行为和储蓄行为三个方面。除了遗传路径, 其代际传递有两条社会化路径: 孩子对父母的观察学习和亲子互动, 其中亲子互动包含亲子沟通和财务教养两个层面, 亲子沟通强调语言层面的互动, 而财务教养强调行为层面的互动, 但是财务教养的研究仅停留在表面, 缺乏深入的剖析。未来需要加强中国文化和现实背景下的代际传递现象研究, 并深入探讨其机制。  相似文献   
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