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921.
922.
Little information is available about HF patients’ desires regarding having their healthcare providers address their spiritual concerns, feeling constrained in doing so, and the extent to which their spiritual needs go unmet. Nearly half of our sample reported high levels of unmet spiritual needs and reported moderately strong desires to have their doctor or other healthcare professional attend to their spiritual needs, and moderately strong feelings of constraint in doing so. Spiritual constraint and unmet spiritual needs were associated with poorer spiritual, psychological and physical well-being, but these effects varied, depending on patients’ desire to discuss spiritual needs. These findings have important implications for clinical management of HF patients. 相似文献
923.
Maher Abu-Hilal Muna Al-Bahrani Maimouna Al-Zedjali 《Mental health, religion & culture》2017,20(3):203-216
The aim of this study was to predict the quality and meaning in life from the level of religiousness. Also, the two variables were used to predict stress and stress-related problems at family and personal levels. To achieve the objectives of the study, 344 Muslim college students from Oman responded to tailored questionnaire. The questionnaire encompassed three major subscales: religiousness, meaning in life and stress-related problems. Religiousness consisted of three constructs; and stress consisted of four constructs: personal, emotional, family, and confidence problems. The constructs within each subscale revealed acceptable validity and reliability. The results revealed that the religiousness construct strongly linked to meaning in life, but guilt feelings and non-religiosity were not. Whereas positively predicted meaning in life, religiousness was only indirectly negatively related to the stress constructs. Non-religiosity linked to all stress constructs. An important implication of this study is that Islam is a cornerstone in the life of Muslims and can be employed in counselling and rehabilitation programmes. 相似文献
924.
Marei Salama-Younes 《Journal of Psychology in Africa》2017,27(4):310-315
The specific goals of the present research were twofold: i) to test the structure validity, and internal reliability of scores from the Psychological Flourishing Scale (PFS) with Egyptian college students; and ii) to test the PFS’s temporal stability and convergent validity properties. Two samples of Egyptian college students completed the PFS (n = 374; n = 173) to address the two research aims in two studies. The students also completed the Mental Health Continuum-Short Form (MHC-SF) and the Satisfaction With Life Scale (SWLS) for determining the concurrent validity of scores. In the first study, the internal consistency was evaluated. Exploratory Factor Analysis (EFA) and Confirmatory Factor Analysis (CFA) were performed. In the second, the temporal stability and convergent validity were tested. The Arabic version of PFS showed a high internal reliability, structure, and convergent validity, and moderate temporal stability. 相似文献
925.
Biographical interviews are used in life stories research to elicit narratives on retrospective views of the self and the social world. Life calendars are used in life course research to collect standardized data in various domains of individual lives. Both instruments deal with autobiographical memory, which is a critical aspect for data quality and accuracy. This article presents a mixed methods use of life calendars and life stories for researching on migration called the Calendar Interviewing Device (CID). The CID consists of a life calendar for characterizing trajectories and collecting life stories through open-ended interviews. An analysis of 12 interviews examines the features of this particular research device, namely its flexibility on adapting to different interviewees, the strategies they used for recalling events and locating them in time, and the richness of the data obtained with the CID. 相似文献
926.
927.
《Frontiers of Philosophy in China》2017,(2):195-206
Environmental ethics is both a moral philosophy and an applied ethics.This duality has led some people to feel confused about environmental ethics' identity and to cast doubts on its legitimacy.This paper,by distinguishing and exploding environmental ethics' two patterns of inquiry (the moral philosophy pattern and the applied ethics pattern) and their characteristics,tries to resolve the discipline's identity crisis and to argue for its legitimacy. 相似文献
928.
家庭支持是帮助个体应对工作和生活领域的多重角色需求,维持工作-生活平衡的关键资源。在工作-家庭平衡研究的基础上,本文引入工作-生活平衡理念,对家庭支持概念的内涵进行拓展,探索了家庭支持的维度结构,并梳理了家庭支持对个体维持工作-生活平衡的积极作用。最后,对未来研究方向进行了展望。 相似文献
929.
Ryan D. Duffy Carrie L. Torrey Jessica England Elliot A. Tebbe 《The journal of positive psychology》2017,12(4):399-413
This mixed methods study aimed to examine the experiences of a calling in retirement with a sample of 196 retired adults. First, a qualitative analysis explored the types of activities participants experienced as a calling as well as the types of barriers that participants perceived as keeping them from living their calling. ‘Helping Others’ emerged as the largest category of calling that participants endorsed and ‘No Resources to Live Calling’ emerged as the most frequently endorsed barrier. Building on our qualitative findings, we conducted a quantitative analysis to examine the relation of perceiving a calling with well-being. Consistent with prior research with working adult populations and in support of our hypotheses, perceiving a calling related to life meaning and life satisfaction, and structural equation modeling demonstrated that life meaning and living a calling (via life meaning) fully mediated the perceiving calling–life satisfaction relation. Implications for research and practice are discussed. 相似文献
930.
Jonathan O. Chimakonam 《Journal of Global Ethics》2017,13(2):120-137
In this paper, I consider how the discourse on global epistemic justice might be approached differently if some contributions from the African philosophical place are taken seriously. To be specific, I argue that the debate on global justice broadly has not been global. I cite as an example, the exclusion or marginalisation of African philosophy, what it has contributed and what it may yet contribute to the global epistemic edifice. I point out that this exclusion is a case of epistemic injustice. I observe that the absence of a philosophical technique that prevails on philosophers to engage with others from other traditions might be responsible for this epistemic lopsidedness and marginalisation. I go beyond the re-statement of this problem of marginalisation of African philosophy to point out relevant doctrines from the African place. I show how they are united under the methodological and ideological disposition of conversationalism. I argue that this ideology might be a better model for realising the goal of global epistemic justice which is the overcoming of all forms of exclusions and lopsidedness in global epistemic discourses through fair allocation of intellectual spaces. 相似文献