全文获取类型
| 收费全文 | 1418篇 |
| 免费 | 71篇 |
| 国内免费 | 1篇 |
专业分类
| 1490篇 |
出版年
| 2024年 | 12篇 |
| 2023年 | 31篇 |
| 2022年 | 2篇 |
| 2021年 | 25篇 |
| 2020年 | 63篇 |
| 2019年 | 89篇 |
| 2018年 | 88篇 |
| 2017年 | 114篇 |
| 2016年 | 110篇 |
| 2015年 | 72篇 |
| 2014年 | 79篇 |
| 2013年 | 305篇 |
| 2012年 | 31篇 |
| 2011年 | 14篇 |
| 2010年 | 29篇 |
| 2009年 | 35篇 |
| 2008年 | 26篇 |
| 2007年 | 35篇 |
| 2006年 | 42篇 |
| 2005年 | 43篇 |
| 2004年 | 32篇 |
| 2003年 | 24篇 |
| 2002年 | 32篇 |
| 2001年 | 20篇 |
| 2000年 | 31篇 |
| 1999年 | 21篇 |
| 1998年 | 16篇 |
| 1997年 | 17篇 |
| 1996年 | 9篇 |
| 1995年 | 6篇 |
| 1994年 | 7篇 |
| 1993年 | 4篇 |
| 1992年 | 5篇 |
| 1991年 | 4篇 |
| 1990年 | 5篇 |
| 1989年 | 3篇 |
| 1988年 | 2篇 |
| 1987年 | 7篇 |
排序方式： 共有1490条查询结果，搜索用时 0 毫秒
221.
This study explored the relationships between object representations of mother and father and recovery among outpatients with psychotic disorders, and examined the role of attachment to God in moderating those relationships. A total of 46 outpatients diagnosed with schizophrenia or schizoaffective disorder participated. Benevolent representations of mother and father were associated with recovery whereas punitive representations were negatively associated with recovery. Secure attachment to God amplified the association between benevolent representations of father and recovery. Secure attachment to God was found to buffer the relationship between mild-to-moderate punitive parental representations and recovery; however, this relationship was not evident for those with the most punitive parental representations. Directions for future research and clinical implications are discussed. 相似文献
222.
Jeff Astley 《Mental health, religion & culture》2013,16(9):975-978
This brief piece relates Edward Bailey's concept of implicit religion, together with some themes from the papers published in this special issue, to Astley's concept of ordinary theology. In particular, it attends to their different, but overlapping, focal concerns and their shared emphasis on a spiritual core of personal meaningfulness. 相似文献
223.
The purpose of this study is to see how feelings of anticipated support arise in church. Anticipated support refers to the belief that coreligionists will provide assistance in the future if the need arises. This model contains the following hypothesis: (1) people who affiliate with conservative Protestant congregations will be more deeply committed to their faith, (2) individuals who are more committed to their faith will attend church more frequently, (3) people who go to church more often will be more likely to occupy church service roles, (4) those who occupy church service roles will feel more highly valued by their coreligionists, (5) individuals who feel they are valued highly by fellow church members will receive more emotional support from them, and (6) people who receive more emotional support at church will have stronger anticipated support beliefs. Data from a nationwide survey of older Mexican Americans support these hypotheses. 相似文献
224.
Sara Johnsdotter Karin Ingvarsdotter Margareta Östman Aje Carlbom 《Mental health, religion & culture》2013,16(8):741-755
In this paper, we discuss traditional Somali concepts of mental ill health. Qualitative interviews were conducted with some 20 Swedish Somali interviewees about factors causing mental ill health, traditional classification, strategies to deal with mental ill health, and attitudes to the mental health care services in Sweden. Social mobilisation and religious healing are cornerstones of traditional Somali measures to deal with mental suffering. Traditional Somali views of mental ill health stand in stark contrast to classification of mental ill health in the western biomedical model. These views deserve attention since they may have an impact on health-seeking behaviour among Somali immigrants in western countries. Yet a too strong focus on cultural aspects may over-shadow the fact that much mental suffering among Somali migrants must be understood within social, economic, and political contexts. 相似文献
225.
C. Harry Hui Stephanie W.Y. Chan Esther Y.Y. Lau Shu-Fai Cheung Doris Shu Ying Mok 《Mental health, religion & culture》2013,16(1):52-61
How would religion and a life event carrying an existential threat (LEET) jointly impact a person's life goals of becoming wealthy and successful in one's career? Goal reprioritisation, socioemotional selectivity, and gerotranscendence theories predict a shift away from material goals following a LEET, independent of the effect of religion. However, terror management theory (TMT) predicts that the effect of death thoughts depends on one's prevailing cultural values. As religion can be regarded as a culture, it is possible that Christians' and non-believers' material life goals would be differentially altered by LEET. Data from 1259 young Chinese adults reveal no main effect of LEET, but a strong effect of religion. Moreover, there was an interaction effect between LEET and religion on material life goals: LEET weakened material goals for Christians but not for non-believers. These findings suggest that TMT is more suitable than the other theories for predicting life goal changes. 相似文献
226.
Emke Bosgraaf 《Mental health, religion & culture》2013,16(6):580-594
This article will go into relations between mental mortification and the timely topic of abuse of children in Catholic institutions. Explorations are based upon qualitative research carried out at the University of Groningen. As unexpected as it may seem, in Dutch monastic life mortification was (still) being practiced during the 1950s and 1960s. Besides physical mortification that was primarily aimed at disciplining the body, members of religious communities also performed mental mortification to discipline their will. In this article the psychological context of mental mortification will be described in order to shed light on the topic of psychological abuse in particular. In the concluding section attention will be paid to parallels between mental mortification practices and experiences brought forward in testimonies of victims. In addition, the ways in which mental mortification may have caused abusive behaviour will be discussed. 相似文献
227.
David Walker 《Mental health, religion & culture》2013,16(9):903-908
The notion that you don't have to go to church to be a good Christian is accepted as an indicator of the form of implicit religiosity espoused by those who (in Bailey's analysis) say that they “believe in Christianity.” The present paper builds on the findings of a recently published survey of rural Anglican churchgoers celebrating harvest which suggested that de-institutionalised implicit religion may be superseding commitment to conventional explicit religious attendance. The responses of 1081 people who attended Christmas carol services in two English cathedrals in 2009 and 2010 are analysed. The findings of the previous paper that implicit religiosity is more prevalent among younger people and among those who attend church less frequently are replicated. Evidence is also found that women are more inclined to this view than men and that those who have a loose historical connection through baptism are more likely to endorse it than those with either no historical connections or stronger ones. Suggestions are made for further research. 相似文献
228.
Donald E. Vincent Ashley E. Anker Thomas H. Feeley 《Journal of community & applied social psychology》2011,21(4):312-328
The two‐step flow model of communication (Katz, 1957 ) suggests opinion leaders obtain critical information from the mass media and, in turn, communicate this information to interpersonal contacts such as friends, family and co‐workers. It is suggested that religious leaders (RLs) may serve as opinion leaders on the topic of organ donation by debunking donation myths, promoting donation during worship services, or communicating the benefit of donation to families faced with the opportunity to participate in living or cadaveric donation. The current study examined the personal knowledge, experiences, and willingness to communicate about organ donation in a sample of RLs (N = 59) in Rochester, New York. Structured interviews were conducted in summer and fall of 2009 with a random sample of RLs. Results indicate a disparity between RLs' expressed personal support for donation and their engagement in donor registration. Approximately one‐quarter of RLs have spoken about donation during a religious service and many indicate their knowledge is not sufficient to discuss organ donation in detail. Results elaborate on how RLs may be trained to serve as opinion leaders in the promotion of organ donation. Copyright © 2010 John Wiley & Sons, Ltd. 相似文献
229.
Abstract. Although the Cognitive Science of Religion (CSR), a current approach to the scientific study of religion, has exerted an influence in the study of religion for almost twenty years, the question of its compatibility or incompatibility with theism has not been the subject of serious discussion until recently. Some critics of religion have taken a lively interest in the CSR because they see it as useful in explaining why religious believers consistently make costly commitments to false beliefs. Conversely, some theists have argued for the compatibility of religious belief with basic CSR results. In this article, we contribute to the incipient discussion about the worldview relevance of the CSR by arguing that while a theistic reading of the field only represents one interpretative option at most, antitheistic claims about the incompatibility of the CSR with theism look like they may be harder to maintain than first appearances might suggest. 相似文献
230.
Margaret Evans 《Counselling and Psychotherapy Research》2003,3(1):55-60
Thirty‐one counsellors who identified themselves as practising, committed Christians, returned completed questionnaires that investigated how they integrate their Christian beliefs with their professional ethical code when counselling gay and lesbian clients. It was found that although most respondents believed that they were able to accept gay and lesbian clients, a minority demonstrated incongruence in relation to members of this client group, and were judgmental about perceived gay/lesbian behavious. Counsellors who took a rational stance in their understanding of the Bible and Christianity expressed more open and accepting views. Counsellors with a literalist approach to the Bible appeared to be lacking in acceptance and were unaware that they may not be offering the core condition of respect to their gay or lesbian clients. These findings are discussed in terms of their implications for supervision, research and practice. 相似文献