全文获取类型
收费全文 | 865篇 |
免费 | 124篇 |
国内免费 | 73篇 |
出版年
2024年 | 7篇 |
2023年 | 39篇 |
2022年 | 18篇 |
2021年 | 41篇 |
2020年 | 54篇 |
2019年 | 68篇 |
2018年 | 63篇 |
2017年 | 77篇 |
2016年 | 72篇 |
2015年 | 39篇 |
2014年 | 38篇 |
2013年 | 122篇 |
2012年 | 29篇 |
2011年 | 28篇 |
2010年 | 21篇 |
2009年 | 43篇 |
2008年 | 41篇 |
2007年 | 33篇 |
2006年 | 23篇 |
2005年 | 25篇 |
2004年 | 24篇 |
2003年 | 29篇 |
2002年 | 30篇 |
2001年 | 28篇 |
2000年 | 9篇 |
1999年 | 9篇 |
1998年 | 8篇 |
1997年 | 5篇 |
1996年 | 2篇 |
1995年 | 6篇 |
1994年 | 8篇 |
1993年 | 5篇 |
1992年 | 5篇 |
1991年 | 2篇 |
1989年 | 1篇 |
1985年 | 1篇 |
1984年 | 1篇 |
1983年 | 3篇 |
1981年 | 2篇 |
1978年 | 1篇 |
1976年 | 1篇 |
1974年 | 1篇 |
排序方式: 共有1062条查询结果,搜索用时 0 毫秒
181.
Lisa M. Cataldo 《Journal of religion and health》2007,46(4):527-540
Kohut proposed that the narcissistic personality could be transformed in the therapeutic environment by an empathic approach
on the part of the analyst. Within the analytic setting, specific transference phenomena arise spontaneously, allowing the
analysand to confront infantile grandiose fantasies and unresolved narcissistic wounds. Using the story of the life of St.
Francis of Assisi, this paper illustrates how religious experience––specifically the ongoing encounter with a transcendent
other––can provide the “therapeutic” milieu in which the mirroring, idealizing, and twinship transferences described by Kohut
can arise, and within which pathological narcissism can be transformed into the “cosmic narcissism” of the healthy personality.
相似文献
Lisa M. CataldoEmail: |
182.
The Argument from Moral Experience 总被引:1,自引:1,他引:0
Don Loeb 《Ethical Theory and Moral Practice》2007,10(5):469-484
It is often said that our moral experience, broadly construed to include our ways of thinking and talking about morality,
has a certain objective-seeming character to it, and that this supports a presumption in favor of objectivist theories (according
to which morality is a realm of facts or truths) and against anti-objectivist theories like Mackie’s error theory (according
to which it is not). In this paper, I argue that our experience of morality does not support objectivist moral theories in
this way. I begin by arguing that our moral experience does not have the uniformly objective-seeming character it is typically
claimed to have. I go on to argue that even if moral experience were to presuppose or display morality as a realm of fact,
we would still need a reason for taking that to support theories according to which it is such a realm. I consider what I
take to be the four most promising ways of attempting to supply such a reason: (A) inference to the best explanation, (B)
epistemic conservatism, (C) the Principle of Credulity, and (D) the method of wide reflective equilibrium. In each case, I
argue, the strategy in question does not support a presumption in favor of objectivist moral theories.
相似文献
Don LoebEmail: |
183.
既往研究已证实早期经历与个体成年后的行为密切相关,然而早期经历对个体成年后的行为产生长期影响的分子生物机制并不清楚。近年来越来越多的研究表明表观遗传因素在早期经历调控成年个体行为中发挥了重要功能。表观遗传是研究没有DNA序列变化,但是可遗传和可逆转的基因组功能的调控。本文试图从早期经历参与调控个体成年后行为表现以及基因表达的相关表观遗传学修饰进行综述。 相似文献
184.
Although it is frequently argued that empathy is increased by similar experiences, this idea has rarely been tested. This study investigated the relationship between empathy and prior similar experience. Participants read four different stories and rated the degree of empathy they felt. They also reported the extent to which they had prior similar experience of the events in the stories. We found that these self-reports of prior similar experience increased empathy for the persons in the stories. Similar experience may be an important situational antecedent for feeling empathy for another person. Pointing out similarities among experiences may be a fruitful means of training empathy. 相似文献
185.
Mark Wynn 《新多明我会修道士》2009,90(1030):639-651
Raimond Gaita's moral philosophy is distinguished by, among other things, its attention to the role of embodied, enacted witness in disclosing certain moral values, and its understanding of the emotions as forms of thought. In this paper, I consider how Gaita's insights on these matters may be applied to certain questions in the philosophy of religion, paying particular attention to the nature of religious experience and 'the problem of evil'. I suggest that Gaita's discussion of how we come to recognise moral values or 'meanings' can be extended to the question of how we might recognise religious meanings. On this view, religious experience may take the form of an appreciation of the meaning borne by a material context (rather than, for example, some supra-sensory encounter with a supernatural agent), and our sense of the goodness or otherwise of the world may be answerable to the authoritative example of particular lives. 相似文献
186.
187.
We investigated whether 6-year-olds’ understanding of perceptual aspectuality was sufficiently robust to deal with the presence of irrelevant information. A total of 32 children chose whether to look or feel to locate a specific object (identifiable by sight or touch) from four objects that were hidden. In half of the trials, the objects were different on only one modality (e.g., four objects that felt different but were the same color). In the remainder of the trials, the objects also differed (partially) on one irrelevant modality (e.g., four objects that felt different, two red and two blue, where the goal was to locate the soft object). Performance was worse on the latter trials. We discuss children’s difficulty in dealing with irrelevant information. 相似文献
188.
Paul J. Silvia Emily C. Nusbaum Christopher Berg Christopher Martin Alejandra OConnor 《Journal of research in personality》2009,43(6):1087-1090
What are creative people like? Openness to experience is important to creativity, but little is known about plasticity, the higher-order factor that subsumes openness. College students (n = 189) completed measures of the Big Five and measures of creative cognition (fluency and quality of divergent thinking), everyday creative behaviors, creative achievement, and self-rated creativity. Latent variable models found broad effects of openness to experience and few effects of the other four domains. At the higher-order level, plasticity predicted higher scores on nearly all of the facets of creativity, and stability had several significant effects. For some creativity measures, plasticity and stability had opposing effects. Tests of latent interactions found no significant effects: plasticity and stability predict creatively independently, not jointly. 相似文献
189.
Jonathan Cole 《Phenomenology and the Cognitive Sciences》2009,8(3):343-360
This paper considers the importance of the body for self-esteem, communication, and emotional expression and experience, through the reflections of those who live with various neurological impairments of movement and sensation; sensory deafferentation, spinal cord injury and Möbius Syndrome (the congenital absence of facial expression). People with severe sensory loss, who require conscious attention and visual feedback for movement, describe the imperative to use the same strategies to reacquire gesture, to appear normal and have embodied expression. Those paralysed after spinal cord injury struggle to have others see them as people rather than as people in wheelchairs and have been active in the disability movement, distinguishing between their medical impairment and the social induced disability others project onto them. Lastly those with Möbius reveal the importance of the face for emotional expression and communication and indeed for emotional experience itself. All these examples explore the crucial role of the body as agent for social and personal expression and self-esteem. 相似文献
190.
Two experiments with 3½‐ to 6½‐year‐old children showed that theory‐of‐mind development is associated with the growth of episodic memory. Episodic memory was assessed by manipulating informational conditions such that they permit or prevent the formation of episodic memories in terms of re‐experiencing the recalled event. Only experienced events, e.g. seeing how one puts a picture of a frog into a box, can be remembered by re‐experience. Events known through indirect information cannot be re‐experienced, e.g. putting pictures into the box when blindfolded and being later shown on video what was on these cards. Children were also tested on a battery of theory‐of‐mind tasks assessing their understanding of the origins of knowledge. There was a significant interaction in both experiments showing that recall of directly experienced items improved in relation to indirectly presented items the higher children's theory‐of‐mind scores. The discussion suggests that episodic memory development is specifically linked to the growing ability to introspect an ongoing experience and interpret it as representing an actual past event. Copyright © 2007 John Wiley & Sons, Ltd. 相似文献