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121.
《The journal of positive psychology》2013,8(6):543-552
Identity narrative may involve considerable variations in structural and content-specific coherence. These variations are potentially relevant to the development of moral commitment in adolescence. The present study analyzed coherence in moral identity narratives for a matched comparison sample of urban adolescents. Thirty nominated adolescent moral exemplars and 30 everyday comparators were given interview prompts designed to tap identity narrative. Structural and content-specific coherence dimensions were assessed with a palette of computational techniques known as coh-metrix. Consistent with study hypotheses, exemplar adolescent moral identity narratives generally evinced greater structural and content-specific coherence than everyday comparators, particularly on causality and agentic intentionality dimensions. Findings suggest that moral identity coherence is a kind of expertise fixed in developmental processes and associated with real-world action. 相似文献
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123.
Roger A. Olsen 《Pastoral Psychology》2005,53(3):267-279
Much of psychology has minimized, or disregarded, the notion of free will. However, it remains a critical construct in most theories of behavioral and religious change. This paper briefly examines the free will/determinism debate and the construct of free will from the perspective of postmodern/narrative psychology, as well as integrating recent developments in the field of cognitive neuroscience. Finally, the implications of this analysis on personal responsibility in pastoral psychology are discussed. 相似文献
124.
Francese J 《American journal of psychoanalysis》2005,65(3):261-282
Referencing Umberto Eco’s novel Baudolino, the author discusses issues concerning the authenticity of the narrative, specifically the distortions in the story presented to the audience and doubts surrounding the veracity of the tale. The act of narration is associated with the shame caused by the abuse and neglect that is an integral part of this story. The ambivalence of the protagonist—to tell his story and to keep it (and his true identity) concealed—associates narration, a creative act, with lying. Trauma generates the lies and hiddenness as a means of coping with abuse and indifference. In order to deal with the feelings of inadequacy caused by his humble birth, the traumatized protagonist lies: he romanticizes his family origins, the illusion of being the offspring of distinguished parents. His attempt to win the love of the parents, by being both good and all-knowing, is one of the motivating forces of his family romance. Telling lies makes the protagonist omniscient: he is the only one who knows if and when he is telling the truth. Paradoxically, the narrator creates and undermines that image of omniscience by revealing the thought processes of one character while leaving opaque those of the protagonist, and by denying the trueness of the tale affirmed when he presents as objective his own subjective sentiments by indirectly attributing them to the protagonist. The uncertainty that underpins the narration is indicative of the storyteller’s absence. This vacancy structures the work because it allows kindred spirits, nonjudgmental readers (listeners) who willingly suspend disbelief, to enter the world of the narrator. This uncritical participation counters the chaos of the storyteller’s reality, as they create their own new world where the split parental images are united. 相似文献
125.
126.
Terri M. Bakker Linda M. Blokland Michelle S. May Annalie Pauw Riana van Breda 《Contemporary Family Therapy》1999,21(2):173-185
While South African society finds itself in the throes of political changes, therapists working within organisations in transition find themselves challenged by the turbulence of transformation. The authors are a group of therapists attempting to understand, from a narrative perspective, the organisational context within which they work. This paper recounts the processes around the design, implementation, and outcomes of a workshop on this theme. The main body of the paper consists of a letter that was sent to participants after the workshop. The reader is invited to join collaboratively in our reflections so as to continue an open-ended, creative process. 相似文献
127.
David Kennedy 《Metaphilosophy》1999,30(4):338-359
In this paper I trace the dialogical and narrative dimensions of the philosophical tradition and explore how they are reconfigured in the notion of community of philosophical inquiry (CPI), the mainstay of the collection of novels and discussion plans known as Philosophy for Children. After considering the ontology and epistemology of dialogue, I argue that narrative has replaced exposition in our understanding of philosophical discourse and that CPI represents a narrative context in which truth comes to represent the best story, in a discursive location in which there are always multiple stories. Finally, I raise the issue of children's philosophical voice. Can children philosophize, and if they can, do they do so in a voice different from adults'? If so, what are the distinctive features of that voice? I assert that it is children's historical marginalization in the Western construction of rationality that now – as that rationality undergoes its crisis – makes of them, like women and other “natives,” privileged strangers to the tradition, who are, through CPI, enabled to enter it through dialogue and narrative. 相似文献
128.
This paper begins by examining the claim that the practice of medicine is essentially a moral endeavor. According to this
view, all clinical practice has moral content, and each clinical situation has a moral dimension. I suggest that in order
to recognize this moral dimension, clinicians must engage in an interpretive process, and that they must be able to interpret
clinical data in ethical terms. However, clinicians often lack the ‘moral perception’ required to appreciate this moral dimension.
I will argue that physicians lack moral perception when the clinical data they are given do not offer sufficient opportunity
for interpretation. This paper draws on the work of Merleau-Ponty to suggest that this loss of interpretation is, paradoxically,
the result of the way that patients experience illness. This thesis may be productive, first, because it suggests opportunities
to explore the process of moral perception. This thesis also suggests ways for ethicists and educators to enhance clinicians'
perception of the ethical dimensions of clinical practice. Finally, the concept of moral perception, when grounded in the
patient's experience of illness, creates a fruitful area of inquiry that warrants inclusion in what may someday be the philosophy
of medicine's canon.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献
129.
130.
William J. Donnelly 《Theoretical medicine and bioethics》1994,15(2):141-148
Many alternatives or supplements to principalism seek to reconnect medical ethics with the thoughts, feelings, and motivations of the persons directly involved in ethically troublesome situations. This shift of attention, from deeds to doers, from principles to principals, acknowledges the importance of the moral agents involved in the situation — particular practitioners, patients, and families. Taking into account the subjective, lived experience of moral decision-making parallels recent efforts in the teaching of medicine to give the patient's subjectivity — his or her personal experience of being sick or disabled — epistemological parity with scientific medicine's objective, biomedically-oriented view of the person's sickness or disability.Moreover, the shift from principalism to principals signals a growing realization that ethical problems in the profession of medicine are inseparable from its practice. Philosophers and other humanists working in medicine should resist the temptation to institutionalize a professional role as solver of ethical problems, clarifier of values, or mediator of disputes and work instead to help practitioners practice medicine reflectively. 相似文献