全文获取类型
收费全文 | 1413篇 |
免费 | 302篇 |
国内免费 | 1篇 |
出版年
2024年 | 8篇 |
2023年 | 49篇 |
2022年 | 23篇 |
2021年 | 83篇 |
2020年 | 170篇 |
2019年 | 188篇 |
2018年 | 145篇 |
2017年 | 121篇 |
2016年 | 84篇 |
2015年 | 80篇 |
2014年 | 60篇 |
2013年 | 393篇 |
2012年 | 19篇 |
2011年 | 21篇 |
2010年 | 15篇 |
2009年 | 22篇 |
2008年 | 21篇 |
2007年 | 23篇 |
2006年 | 21篇 |
2005年 | 16篇 |
2004年 | 14篇 |
2003年 | 11篇 |
2002年 | 7篇 |
2001年 | 13篇 |
2000年 | 12篇 |
1999年 | 5篇 |
1998年 | 8篇 |
1997年 | 8篇 |
1996年 | 4篇 |
1995年 | 12篇 |
1994年 | 4篇 |
1993年 | 1篇 |
1992年 | 3篇 |
1990年 | 1篇 |
1985年 | 5篇 |
1984年 | 13篇 |
1983年 | 2篇 |
1982年 | 6篇 |
1981年 | 4篇 |
1980年 | 7篇 |
1979年 | 5篇 |
1978年 | 1篇 |
1977年 | 1篇 |
1976年 | 2篇 |
1975年 | 3篇 |
1974年 | 1篇 |
1973年 | 1篇 |
排序方式: 共有1716条查询结果,搜索用时 13 毫秒
241.
Endika Bengoetxea Gualberto Buela-Casal 《International Journal of Clinical and Health Psychology》2013,13(1):67-73
Higher education rankings constitute a important but controversial topic due to the methodologies applied in existing rankings and to the use being done of these interpreting their results for purposes which they were not designed for. At present there is no international ranking can responds to the needs of all users and that is methodologically sound by considering the various missions of higher education institutions, mainly due to a narrow focus on research giving less importance to other missions in which higher education institutions can excel beyond research such as teaching quality, knowledge transfer, international orientation, regional engagement etc. The European Commission is currently involved in the implementation of a new higher education ranking methodology, characterised by taking into account a diversity of missions and the diversity of existing higher education institutions. The final aim is to create a tool allowing users to choose the performance indicators of their interest and providing them with a personalised ranking according to their interests. This paper describes the motivation for designing such a tool, the principles of the methodology proposed, as well as the steps foreseen to have it ready for end users by 2014. 相似文献
242.
Ginny Hill 《The Journal of analytical psychology》2024,69(1):51-71
With the 2020 publication of the facsimile edition of The Black Books, we have an opportunity to study the layers of C. G. Jung's creative writing process for the first time. In this paper, I explore Jung's practice of active imagination in relation to his fantasy dialogues with the dead during two specific episodes in 1914 and 1916. I discuss Jung's concept of the collective unconscious corresponding to the “mythic land of the dead” and I show how this idea develops in The Black Books and The Red Book, or Liber Novus, culminating in Septem Sermones ad Mortuos. I describe my work with a patient, who, in an early session, said she felt like the "living dead". I recount how the patient's experience of her own internal world began to change as we were able to wonder about the inner world of the patient's late mother and, together, to imagine her mother's lament. I consider the use of imagination when working with the concept of "therapy for the dead" (Hillman & Shamdasani, 2013, p. 164) in the context of intergenerational trauma. 相似文献
243.
Ingrid H. Shafer 《Zygon》2002,37(4):825-852
Two theme–setting quotations introduce this essay—that of Yeats's falcon, deaf to the falconer's call, adrift in space above the blood–dimmed tide, counterpoised to Pierre Teilhard de Chardin's call to abandon old nationalistic prejudices and build the earth. With primary references to the thought of Teilhard, along with, among others, to Ewert Cousins, Andrew M. Greeley, Karl Jaspers, Marshall McLuhan, Ilya Prigogine, Karl Rahner, Leonard Swidler, David Tracy, and Alfred North Whitehead, I argue that the most crucial intellectual paradigm shift of the twenty–first century will challenge humanity to take the turn from uncritical attachment to rigid absolutism or atomistic fragmentation toward a sense of open–ended, off–centered centeredness and fluid connections—from a static to a dynamic model of reality. Central to my argument is the Teilhardian reinterpretation of the Christian metaphors of creation, fall, incarnation, salvation, and the eschaton in the evolutionary terms of the emergence of cosmic consciousness from the chrysalis of the world of the past—from chaos to order, from biosphere via noosphere to theosphere. Facilitated by the exponential growth of populations, collaborative research, science, technology, and global communication (most dramatically manifested by the Internet), this emergent understanding of what it means to be human can, first, foster the awareness that in humanity evolution has become conscious of itself, and then, gradually, precipitate the formation of “the global village” (the mystical body of Christ), as respectful dialogue replaces diatribe and the dualistic pugilism of Samuel Huntington's “Clash of Civilizations” is gradually transformed into a nonadversarial mentality that values shared humanity and a common purpose. Thus, eons hence, empowered by love–energy, the transmutation of the human into the ultra–human can take the ultimate quantum leap into a yet higher dimension where spirit/energy is no longer in need of flesh/mass, and Earth can be safely left behind. 相似文献
244.
245.
V. Barabé 《Médecine & Droit》2003,2003(59):54-57
246.
247.
Jaegwon Kim 《Metaphilosophy》2003,34(5):649-662
Abstract: The problem of intentionality, or how mind and language can take things in the world as “intentional objects,” engaged Chisholm throughout his philosophical career. This essay reviews and discusses his seminal contributions on this problem, from his early work in “Sentences about Believing” and Perceiving during the 1950s to his last and most mature account in The First Person, published in 1981 . Chisholm's final view was that de se reference, or a subject's directly taking himself as an intentional object, is fundamental and primitive, and that all other forms of intentional reference, such as de re and de dicto, can be understood on the basis of de se intentionality. The essay ends with a discussion of the worry that this account might lead to what may be called “intentional solipsism,” the proposition that the self is the only genuine object of intentional reference. 相似文献
248.
249.
250.