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21.
The three articles included in this second special section devoted to the interactions between religion and territorial politics in southern Europe continue the underlying research questions about the multiscalar interactions between religious mobilisation and policymaking, focusing on different denominations and scales of observations. The three articles point out three relevant elements for the analysis of religion and local politics. First, they show how contextualised exogenous factors influence the structures of opportunities for religions in the public and the political spheres. Second, they inchoately reveal the weakness of simplistic readings of the secularisation thesis. Third, they evidence the importance of a local and localised approach in analysing the relationships between religion and politics. 相似文献
22.
Victor Kumar 《Canadian journal of philosophy》2016,46(3):318-345
Do psychopaths make moral judgments but lack motivation? Or are psychopaths’ judgments are not genuinely moral? Both sides of this debate seem to assume either externalist or internalist criteria for the presence of moral judgment. However, if moral judgment is a natural kind, we can arrive at a theory-neutral criterion for moral judgment. A leading naturalistic criterion suggests that psychopaths have an impaired capacity for moral judgment; the capacity is neither fully present nor fully absent. Psychopaths are therefore not counterexamples to internalism. Nonetheless, internalism is empirically problematic because it is unable to explain psychopaths’ moral deficits. 相似文献
23.
Steven C. Hayes 《Journal of Rational-Emotive & Cognitive-Behavior Therapy》2005,23(2):131-151
Acceptance and Commitment Therapy (ACT) and Relational Frame Theory (RFT) are part of the new wave of treatments and analyses
that seem to be emerging in cognitive behavior therapy. In this article, data in support of these new approaches are provided,
and evidence that ACT works through different processes than traditional CBT are presented. The integrative proposals of Ciarrochi
and Robb, and Ciarrochi, Robb, and Godsell are then considered. In the long run, whether such integrations are useful is an
empirical matter, but concerns are raised about the effects of focusing on the content of beliefs, and the role of logical–empirical
challenges to belief.
Address correspondence to Steven C. Hayes, Department of Psychology/298, University of Nevada, Reno, NV 89557-0062, USA. 相似文献
24.
Arthur Peacocke 《Zygon》2004,39(2):413-429
Abstract. The present malaise of religion—and of theology, its intellectual formulation—in Western society is analyzed, with some personal references, especially with respect to its history in the United Kingdom and the United States. The need for a more open theology that takes account of scientific perspectives is urged. An indication of the understandings of God and of God's relation to the world which result from an exploration starting from scientific perspectives is expounded together with their fruitful relation to some traditional themes. The implications of this for the future of theology are suggested, not least in relation to the new phase, beginning in 2003, of the development of the Zygon Center for Religion and Science. In a concluding reflection the hope is expressed that the shared global experience and perspectives generated by the sciences might form a more common and acceptable starting point than hitherto for the exploration towards God of the seekers of many religious traditions and of none. 相似文献
25.
26.
Jordi Valor Abad 《Synthese》2008,160(2):183-202
Proponents of the explanatory gap claim that consciousness is a mystery. No one has ever given an account of how a physical
thing could be identical to a phenomenal one. We fully understand the identity between water and H2O but the identity between pain and the firing of C-fibers is inconceivable. Mark Johnston [Journal of philosophy (1997), 564–583] suggests that if water is constituted by H2O, not identical to it, then the explanatory gap becomes a pseudo-problem. This is because all “manifest kinds”—those identified in experience—are on a par in not being identical to their physical bases, so that the
special problem of the inconceivability of ‘pain = the firing of C-fibers’ vanishes. Moreover, the substitute relation, constitution,
raises no explanatory difficulties: pain can be constituted by its physical base, as can water. The thesis of this paper is
that the EG does not disappear when we substitute constitution for identity. I examine four arguments for the EG, and show
that none of them is undermined by the move from constitution to identity. 相似文献
27.
Dan López de Sa 《Synthese》2008,163(2):263-272
According to the simple proposal, a predicate is rigid iff it signifies the same property across the different possible worlds. The simple proposal has been
claimed to suffer from an over-generalization problem. Assume that one can make sense of predicates signifying properties, and assume that trivialization concerns, to the effect
that the notion would cover any predicate whatsoever, can be overcome. Still, the proposal would over-generalize, the worry
has it, by covering predicates for artifactual, social, or evaluative properties, such as ‘is a knife,’ ‘is a bachelor,’ or
‘is funny.’ In defense, it is argued that rigidity for predicates as characterized plays the appropriate theoretical role,
and that the contention that “unnatural” properties are not to be rigidly signified is ungrounded. 相似文献
28.
Jill Gentile 《The International journal of psycho-analysis》2008,89(5):959-976
Elaborating upon Winnicott’s seminal contributions on the transitional object, the author proposes a conception of a transitional subject in which the patient comes into being simultaneously between private and public, subjective creation and material life, me and not‐me. By anchoring subjective creation in the real world (including the body), the patient creates a basis for authentic psychesoma as well as for both personal and symbolic contributions to the world beyond omnipotence, including the world of other subjects. In this sense, intersubjective life is seen as predicated upon transitionality, with the patient seen as simultaneously coming into being as a distinctly personal subject and, in part, as a symbol. Clinical phenomenology is described and is interpreted with respect to the need within psychoanalysis itself for a third, and for a realm of meaning‐creation that lies beyond privacy, omnipotence, and the dyad. 相似文献
29.
接纳与承诺疗法的理论背景、实证研究与未来发展 总被引:1,自引:0,他引:1
接纳与承诺疗法(Acceptance and Commitment Therapy, ACT)于上世纪90年代初由美国治疗师Steven C. Hayes提出。作为基于正念技术的第三代行为治疗理论之一, 该疗法以功能情境主义为哲学基础, 立足于人类认知和语言基本性质的实证研究, 旨在通过平衡接纳与改变来提高心理灵活性。临床研究已证明其在相当广泛的临床问题上都取得了良好效果, 并在与CBT等传统疗法的对比中展现优势。ACT的临床效果和技术细节可做进一步研究, 该疗法与CBT的融合及其在临床领域之外的应用也是未来的研究方向。 相似文献
30.
PAULO MARCHON 《The International journal of psycho-analysis》2006,87(1):63-81
The author examines several works of an intersubjectivist trend, as well as writings by Hanly, Cavell and Bion, defending many of the named psychoanalysts' viewpoints. These viewpoints are expressed in the search and the struggle for truth, recognizing, like Popper, that truth exists but that we cannot know with certainty whether and when we touch upon it, only that this endless effort merits a lifetime's work because it is the attempt at an encounter with ourselves‐the true encounter. The author explains the criticisms by Green of Jacobs, and defends the maintenance of ‘a certain possible neutrality’ (Eizirik). He poses some questions with regard to Ogden's ‘third subject’, considering it, among other aspects, from the supervisory point of view, which may demonstrate the existence of ‘a certain possible objectivity’ of the emotional confl ict. He develops some criticisms concerning silence as an interpretative action by Ogden, and summarizes two case histories. Both were unconsciously attempting to manipulate the analyst intensely‐one of them to get the analyst to intervene in his love life, and the other to interrupt acting out. 相似文献