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Yoko Okumoto 《International Journal of Children's Spirituality》2019,24(1):83-96
ABSTRACTThe purpose of this paper is to clarify Steiner’s understanding of thinking and the way it influences the use of language in the classroom of 6–18 years old, and through that, to discuss how it eventually serves to capture one’s spiritual identity. First, the paper introduces Steiner’s notion of thinking, and then offers a general picture of what ‘speech formation’ is, and how it is actually used in a classroom. Secondly, the paper reviews Steiner’s view on child development and examines his understanding of embodied thinking in accordance with will, feeling and ‘I’ consciousness. Finally, it considers the role of ‘speech formation’ in relation to the development of thinking and speech, and to the genius of language which comes to work in the ‘space’ created through dialogue. (129 words) 相似文献
463.
Focusing on the thought of Mencius and Xunzi, this essay reconstructs and examines the classical Confucian position on the legitimate use of military force. It begins by sketching historically important political concepts, such as types of political leaders, politics of the kingly way versus politics of the hegemonic way, and the controversial role of lords‐protector. It then moves on to explore Confucian criteria for justifying resort to the use of force, giving special attention to undertaking punitive expeditions to interdict and punish aggression and tyranny. Following this discussion, the essay then attends to important Confucian moral constraints on how military force is properly employed, including prohibitions on attacking the defenseless, indiscriminate slaughter of enemy forces, destruction of civilian infrastructure, prisoner abuse, and non‐consensual annexation of territory. The essay concludes by first discussing an illustrative case from Mencius and then comparing its reconstruction of the Confucian position to those offered by other scholars. 相似文献
464.
Nicu Dumitracu 《Dialog》2010,49(4):300-305
Abstract : This essay deals with the right relation we should have to material wealth in modern society, a society often marked by rank consumerism. Material goods are given to humans only to be managed for the benefit of all people, regardless of faith or race. This ethical stance does not attack or seek to abolish the right to private property, but restores it to its proper place. Specifically, patristic spirituality, such as that articulated by St. John Chrysostom, does not invalidate the principle of individual ownership, but corrects it, meaning that, while owners are owners in relation to the poor, they are only managers of wealth in relation to God. 相似文献
465.
ABSTRACTIn an attempt to provide holistic education and care, expand the view of young children’s development to include the spiritual, and make connections with the found benefits of play for all areas of development, this article looks at 33 surveyed U.S. early childhood educators’ perceptions on nurturing spirituality through open-ended and free play. Data collected from the open-ended questions of an online survey were analyzed looking at 22 mentions of play as a mean to support spirituality. Findings show that 45.5% of surveyed teachers mentioned play as a way intentionally used in the classroom to nurture children’s spirituality. It is posed that developmentally appropriate approaches to early childhood education would be enhanced by including spirituality in their understanding of the child, as well as intentionally nurturing spirituality in educational settings, by providing free, child-centered, child-directed play and opportunities for children to experience spiritual moments, defined as feeling wonder, awe, joy, and inner-peace. 相似文献
466.
Validation of the Multidimensional Inventory for Religious Spiritual Well-being with Iranian samples
Mahboubeh Dadfar David Lester Yahya Turan James A. Beshai Human-Friedrich Unterrainer 《Mental health, religion & culture》2019,22(6):591-601
ABSTRACTThis study was designed to investigate the validation of a Farsi version of the Multidimensional Inventory for Religious Spiritual Well-being (MI RSWB 48) in a convenience sample of 442 Iranian people. Respondents completed a series of demographic questions and the MI RSWB 48. The Cronbach's α coefficient was .82. The MI RSWB 48 items identified two factors, but these factors did not match the two dimensions for which the scale was devised. The Hope Immanent (HI), and Experiences of Sense and Meaning (SM) subscales loaded on Factor 1, but General Religiosity (GR) was loaded on this factor rather than Forgiveness (FO). The Factor 2 had loadings from the FO and Hope Transcendent (HT) subscales. Furthermore, the FO subscale scores had weak associations with the scores for Transcendent dimension. This study suggests that the subscale scores on the MI RSWB 48 may have different implications for Christian and Muslim respondents. 相似文献
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Jeffrey Stout 《The Journal of religious ethics》2019,47(3):626-644
This paper responds to the focus issue on exemplarity that includes contributions by Kyle Lambelet, Brian Hamilton, and Gustavo Maya. The paper calls attention to ancient, medieval, and modern precedents that ought to inform our thinking about the ethical and political significance of exemplars. 相似文献
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Neal Krause Kenneth I. Pargament Peter C. Hill Gail Ironson 《Mental health, religion & culture》2019,22(9):877-891
ABSTRACTThere is considerable debate about the distinction between being religious and being spiritual. It is time to move beyond this issue to an examination of the health-related implications of being religious and/or spiritual. Three health outcomes are used in this study: self-rated health, depressive symptoms, and alcohol use. The data are from a large nationwide random probability survey of adults of all ages who reside in the United States (N?=?2,876–2,883). Four self-identified categories of religiousness/spirituality are examined: religious and spiritual, spiritual only, not religious/not spiritual, and religious only. Tests are performed to see if membership in each category offsets the noxious effects of lifetime trauma on the health-related outcomes. A clear pattern emerges from the data. Lifetime trauma is associated with less favourable health ratings, more symptoms of depression, and greater alcohol consumption. However, these relationships are substantially stronger among people who say they are religious only. 相似文献