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171.
Daniel A. Drubach 《Journal of religion and health》2002,41(4):311-322
Modifications of the self, that is to say, transformation of the psychological, physical and spiritual make up of an individual to achieve or approximate an ideal individual is one of the main goals of religion, medicine and psychology. However, these fields approach self-modification from their own perspective, with little intercorrelations between them. This article explores how mechanisms for self modification delineated by Judaic sources are very much in line with new discoveries in neurosciences, especially with recent scientific data indicating that the brain is in a constant state of structural and functional change, a property denominated brain plasticity. 相似文献
172.
运动员的生活满意感:个人自尊与集体自尊的贡献 总被引:40,自引:0,他引:40
评估了个人自尊与集体自尊在预测运动员的一般生活满意感和训练比赛满意感时的相对重要性。被试为139名中国运动员,男68名,女71名,平均年龄19.64岁。分层回归的结果发现,在控制了人口统计学变量、个人自尊和社会支持3类变量以后,集体自尊单独解释了训练比赛满意感总方差的13%。优势分析的结果表明,预测训练比赛满意感时,集体自尊最为重要,贡献了已解释方差的67%。这些结果提示,需要用不同的自尊来预测不同的满意感。 相似文献
173.
The Use of Self of the Therapist 总被引:4,自引:0,他引:4
Wendy Lum 《Contemporary Family Therapy》2002,24(1):181-197
This article explores how the Satir model facilitates the development of the self of the therapist, which Virginia Satir strongly advocated. Discovering and developing creative ways to externalize the internal hidden processes of people, she invited therapists to work on their own unresolved issues in their training through various methods such as: family of origin, family reconstruction, ingredients of an interaction, and parts party. Her goal was to increase self-esteem, foster better choice making, increase responsibility, and facilitate personal congruence through a therapeutic process. Although very relevant in the training and professional development of therapists, there has been little exploration or research of this topic. 相似文献
174.
175.
Robin Banerjee 《Infant and child development》2002,11(3):237-252
Recent research suggests that children's understanding of self‐presentational behaviour—behaviour designed to shape social evaluation—is a function of both cognitive and motivational variables. Furthermore, the motivational factors involved are likely to reflect individual differences in the salience of concerns about social evaluation. The present research represents a first effort to determine whether measures of such differences are indeed associated with the understanding of self‐presentational behaviour. In a first experiment, a teacher rating measure of self‐monitoring was found to be positively associated with the understanding of self‐presentational motives. In a second experiment, a more narrowly specified self‐report measure of public self‐consciousness was found to have a similar association with the understanding of self‐presentation, with no such association found for private self‐consciousness. These preliminary results make it clear that our formulations of development in social cognition must indeed include a consideration of individual differences in motivational orientations. Copyright © 2002 John Wiley & Sons, Ltd. 相似文献
176.
Kasper Lippert-Rasmussen 《Ethical Theory and Moral Practice》2003,6(4):349-376
Real-self accounts of moral responsibility distinguish between various types of motivational elements. They claim that an agent is responsible for acts suitably related to elements that constitute the agent's real self. While such accounts have certain advantages from a compatibilist perspective, they are problematic in various ways. First, in it, authority and authenticity conceptions of the real self are often inadequately distinguished. Both of these conceptions inform discourse on identification, but only the former is relevant to moral responsibility. Second, authority and authenticity real-self theories are unable to accommodate cases in which the agent neither identifies nor disidentifies with his action and yet seems morally responsible for what he does. Third, authority and authenticity real-self theories are vulnerable to counterexamples in which the provenance of the agent's real self undermines responsibility. 相似文献
177.
F. Gordon Greene 《Journal of Near-Death Studies》2003,21(4):223-240
In this paper, I elaborate the hyperspatial implications of the fractal-scaling scheme that I introduced previously. Four case examples where out-of-body experiencers reported heightened and amplified visual capacities are correlated with this explanatory model. Three of these cases are identified as including an additional hyperspace signifier, the reported capacity to see through solid and opaque physical obstructions. One of these cases included yet another hyperspace signifier, the reported capacity to pass through such obstructions. Additional evidence supportive of this thesis is drawn from the literature on ecstatic experience, including out-of-body, near-death, and other varieties of mystical or visionary experience, and from that on psychedelic experience. Yet other hyperspace signifiers reported by ecstatic voyagers are also considered, including sensations of seeing outward spherically in 360 degrees and of seeing on all sides of three-dimensional solids simultaneously. 相似文献
178.
Mark L. Howe 《Current directions in psychological science》2003,12(2):62-65
How far back can we, as adults, remember details of our life experiences? Current popular and scientific beliefs are contradictory, with the latter stipulating that personal memories do not begin until the late preschool years (age 4–5 years) and the former claiming that we not only remember being born, but can also remember in utero experiences. In this review, these beliefs are examined in a scientific context and evaluated in terms of empirical data about the development of early memory. The theory proposed here is that memories for personal experiences are not possible until the advent of the cognitive self, around the age of 18 to 24 months. This age is much earlier than that proposed as the age of the earliest memories in other scientific accounts and much later than that proposed in popular beliefs about early memory. New data from a cross-sectional and longitudinal study of early memory development and the emergence of the self clearly show the origins of personal memory coincide with the emergence of the early self. 相似文献
179.
FREDRIK FALKENSTRÖM 《The International journal of psycho-analysis》2003,84(6):1551-1568
The author attempts to integrate the concepts of self used in psychoanalytic theory with the understanding of the nature of self as explained within the Buddhist meditative tradition. He divides different concepts of self in psychoanalytic theory into three major levels of consciousness and abstraction: self as experience, representational self and self as system. The representational level is defined as consisting of unconscious organizing structures of interaction: the system level is a hierarchically higher organization of representations, while the experiential level consists of the moment-to-moment flow of consciousness. He argues that for the sake of theoretical clarity these levels should be differentiated in discussions of self. He then describes the Buddhist psychology of self and tries to show how this perspective can enrich psychoanalytic understanding of the experiential self and of narcissism, which in Buddhist language would be described as clinging to (seeking or avoiding) images of self that arise in the mind. Last, he describes a model of therapeutic development using different levels of self and the interrelationship between them, showing how psychoanalytic psychotherapy and Buddhist insight meditation emphasize different levels of self using complementary rather than mutually exclusive methods. 相似文献
180.
Daniel James Malotky 《The Journal of religious ethics》2003,31(1):121-123
This paper is an examination of Reinhold Niebuhr's embrace of the paradoxical in relation to his conception of the self. While it explores the theoretical and practical difficulties entailed in Niebuhr's account, it also seeks to defend his position, suggesting that in the light of Niebuhr's negative apologetic, the paradoxical self represents the only intelligible means of self–understanding available. Though Niebuhr never develops this epistemological ground, it may provide a way of avoiding the moral consequentialism to which Niebuhr appears to be resigned. The resulting framework points toward moral pragmatism, retaining its orientation and relevance in the midst of deliberations concerning means and ends. 相似文献