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71.
Sheri Madigan Mark Wade André Plamondon Jennifer M. Jenkins 《American journal of community psychology》2016,57(3-4):437-447
In a socio‐demographically diverse sample of 501 caregivers participating in a longitudinal birth cohort study during the childbearing years, we examined whether neighborhood collective efficacy moderated the association between maternal adverse childhood experience (ACEs) and marital conflict. Maternal ACEs were assessed via retrospective reports. Neighborhood collective efficacy was measured via maternal and paternal reports at 2 months, and maternal reports of marital conflict were collected at infant age 2 and 18 months. Multiple linear regression analyses revealed that maternal ACEs were associated with increased marital conflict. Neighborhood collective efficacy moderated the association between early maternal ACEs and marital conflict, such that mothers experiencing ACEs had lower levels of marital conflict when exposed to high levels of neighborhood collective efficacy. Results suggest that extra‐familial sources of social support and control, such as feelings of security, trust, order, and connectedness with others, may buffer the effects of early adversity on marital discord. 相似文献
72.
Paul Williams 《The International journal of psycho-analysis》2014,95(3):423-440
The author reviews some clinical experiences of the treatment of personality disordered patients suffering from internal domination of ego functioning by a defensive pathological organization. In particular, the function and purpose of perverse, sadistic attacks by the organization on the ego are considered and questions pertaining to technique are raised. It is suggested that different forms of sadistic, subjugating activity by pathological organizations may denote differences in intent borne of the type and severity of the psychopathology of the individual. Patients with severe narcissistic psychopathology for whom object contact has become associated with the arousal of intense psychotic anxieties seem more likely to be subjected to an invasive, annihilatory imperative by the pathological organization, the purpose of which appears to be to obliterate the experience of contact with any differentiated object, to avoid emotion and to use coercion to enforce a primitive identification by the ego with the psychotic organization in the mind. Certain patients with less severe narcissistic psychopathology, yet for whom object contact can also be associated with the arousal of psychotic anxieties due to intense or persistent conflict with the object, sometimes expressed as organized sadomasochistic clinging to a punishing and punished object (for example, in certain borderline or depressed patients) exhibit sadistic attacks that serve less to annihilate object contact and more to intrusively control and punish the object. Observations of these phenomena have been made by a number of psychoanalysts in recent decades and these contributions are discussed. This paper is addressed primarily to the implications for technique with such patients, particularly a need for triangulation of their experiences of oppression in order to loosen the controls over the ego by the pathological organization. 相似文献
73.
The authors present two clinical cases involving an existential crisis which led the patients to lose what had been the foundation in their lives, their faith. Although the therapeutic settings differ – the first patient had a few psychotherapy sessions following a psychotic episode with a mystical background, while the second was in the final stage of analytic treatment – the authors highlight how in both clinical cases a loss of faith becomes a total and urgent crisis of the Self. The fracture which ensues seems to generate an intense engagement of the body which, paradoxically during a loss of faith, induces an experience of ecstasy of the kind that has traditionally been reported. In the first case the experience of ecstasy was lived first‐hand by the patient who thereafter redefined the psychotic breakdown as a “moment of truth”; whereas the second patient, through a deep projective identification, induces an eerie countertransferential feeling of ‘metaphysical’ shortfall in the agnostic psychoanalyst, triggering bewilderment, physical discomfort and awe in him. In both cases the authors believe that the notable somatic involvement may be correlated to a potentially profound and unprecedented contact with the True Self. 相似文献
74.
Contemplative practices can have profound effects on mindfulness and on physical and sensory and mystical experiences. Individuals who self-reported meditation, yoga, contemplative prayer, or a combination of practices and their patterns of practice were compared for mindfulness, kundalini effects, and mystical experiences. The results suggest that the amount of practice but not the pattern and social conditions of practice influences mindfulness and possibly mystical experiences. Meditation, yoga, contemplative prayer, or a combination of practices all were found to be associated with enhancements of mindfulness, kundalini effects, and mystical experiences, but meditation had particularly strong associations and may be the basis of the associations of yoga and prayer with these outcomes. The results further suggest that the primary association of contemplative practices is with the real time awareness and appreciation of sensory and perceptual experiences which may be the intermediary between disparate practices and mindfulness, kundalini effects, and mystical experiences. 相似文献
75.
Esme Fuller-Thomson Farrah Kao Sarah Brennenstuhl Loriena A. Yancura 《Journal of aggression, maltreatment & trauma》2013,22(6):590-610
This study used a regional subsample (n = 13,070) from the 2005 Canadian Community Health Survey to explore the independent contribution of childhood physical abuse to thyroid conditions in adulthood. Gender-specific logistic regression analyses controlled for age and race, in addition to 5 clusters of variables: childhood stressors, health behaviors, general stress levels, mental health, and socioeconomic status. No significant relationship between childhood abuse and thyroid conditions was found in men; however, childhood physical abuse was associated with higher odds of thyroid conditions among women, independent of a wide range of factors. In a fully adjusted model, abused women had 40% higher odds of thyroid conditions compared to their non abused peers, 95% CI [1.05, 1.87]. Future research on gender differences in the abuse–thyroid relationship is warranted. 相似文献
76.
Kate Miriam Loewenthal 《Mental health, religion & culture》2013,16(6):641-642
Throughout different civilisations and historical epochs, anthropological and religious texts have been replete with accounts of persons who have reported anomalous experiences in the form of visions or voices. In these contexts, such experiences are considered to be a “gift” that can be spiritually enriching or life enhancing. One such group of individuals are mediums who claim to receive information from spirits of the deceased in the form of auditory or visual perceptions. This study explores how mediums come to interpret their experiences as mediumistic and how they describe their relationship with spirit voices. In-depth interviews were conducted with 10 Spiritualist mediums using interpretative phenomenological analysis. Three themes were identified: “Childhood anomalous experiences”, “A search for meaning: Normalisation of mediumship”, and “relationship with spirit”. These themes illuminated aspects of the mediumistic experience that have therapeutic implications for individuals who have similar experiences but become distressed by them. 相似文献
77.
Childhood adversities (CAs) are well reviewed in mental health and addiction research internationally. However, these variables have not been studied within the framework of addiction in the Middle East region. The present study reports the prevalence of Childhood Adversities in a sample of outpatients seeking treatment for Substance Use Disorder. We used the Adverse Childhood Experiences – International Questionnaire (ACE-IQ) to map out the prevalence of childhood adversities. The studied population was composed of a clinical outpatient sample that met criteria for substance use disorder (N = 144). Results indicated that almost all the sample reported having experienced at least 1 CA, whereby three quarters of the clinical sample reported experiencing 6 or more adversities. Childhood adversities are highly prevalent in a Lebanese substance use disorder population which raises the need for better screening strategies and more understanding of Adverse Childhood Experiences in this specific population 相似文献
78.
The psychotic dispositions of Schreber, Perceval, and Van Gogh are considered. Four characteristics appear to run through their psychoses, and these are identified and illustrated: (1) Negation, (2) persecutory belief, (3) obedience to a transcendental command, and (4) evangelism/martyrdom. Three of the elements have been identified previously, but evangelism/martyrdom is identified here for the first time. The characteristics tend to move in a linear direction, each reinforcing the psychotic state. Therapy requires a disruption of the path, whether through biochemical or psychosocial means or both. 相似文献
79.
采用多层线性分析方法,在短程心理咨询的连续会谈中检验来访者的会谈间体验对咨询效果的影响。以36名个案、151次会谈为样本,结果发现,来访者的症状总体呈线性下降趋势;不同来访者症状变化的速率存在个体差异,会谈间体验的情绪因子能解释症状变化速率总变异的40.79%。结论:在短程心理咨询中,来访者想起咨询会谈或/和咨询师时的情绪体验能显著预测咨询效果。 相似文献
80.
William Meredith‐Owen 《The Journal of analytical psychology》2015,60(1):12-31
Winnicott signs off his celebrated review of Jung's (1963) autobiography Memories, Dreams, Reflections with the warning that translation of ‘erreichten’ as ‘attained’ (implying assimilation) rather than as ‘reached to’, could ‘queer the pitch for further games of Jung‐analysis’. This subtly underscores his view that Jung—who he described earlier as ‘mentally split’ and lacking ‘a self with which to know’—remained essentially dissociated. However, Winnicott, whilst immersed in this work on Jung, wrote a letter to Michael Fordham describing himself as suffering ‘a lifelong malady’ of ‘dissociation’. But this he now reported repaired through a ‘splitting headache’ dream of destruction, dreamt ‘for Jung, and for some of my patients, as well as for myself’ (Winnicott 1989, p. 228). Winnicott's recurrent concern during his last decade was with ‘reaching to’—that quintessential Winnicottian term—some reparative experience that could address such difficulties in constellating a ‘unit self’. This is correlated with his engagement with Jung and tracked through his contemporaneous clinical work, particularly ‘Fear of Breakdown’ (1963). Themes first introduced by Sedgwick (2008) and developed by the author's earlier ‘Winnicott on Jung; destruction, creativity and the unrepressed unconscious’ (2011) are given further consideration. 相似文献