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81.
Jacqueline M. Swank Mike E.H. Robinson Jonathan H. Ohrt 《Counselling and Psychotherapy Research》2012,12(1):63-70
Aims: The purpose of this study was to examine the applicability of a proposed model of the development of altruism, or unselfish caring for others, as perceived by counselling students in the UK. Method: Semi‐structured interviews were conducted with eight counsellors‐in‐training. The data analysis involved open coding, axial coding, and the development of a coding paradigm. Findings: The findings address the four factors (biological, cognitive, social learning, and religiosity/spirituality) proposed in the model. Additional themes included: (a) community development and sustainability, (b) altruism across the lifespan, and (c) the counselling profession. Implications: The findings suggest a relationship between altruism and counsellor success. This supports the integration of altruism within the counselling curriculum, as it relates to the British Association for Counselling and Psychotherapy (BACP) Ethical Framework (2010). Furthermore, the findings support future research focused on altruism. 相似文献
82.
JACQUELINE M. SWANK JONATHAN H. OHRT E. H. MIKE ROBINSON 《The Journal of Humanistic Counseling》2013,52(1):23-38
Empathy is essential to the therapeutic relationship ( Rogers, 1957 ). Altruism appears to be related to empathy, but there has been limited research investigating its development in counselors. This qualitative study explored the development of altruism as perceived by 19 counseling students. The authors discuss the findings and implications for counselor education. 相似文献
83.
The psychological benefit of gratitude has been well demonstrated in previous studies. However, when we examined these studies closely, we found that the moderators were rarely investigated, suggesting that further work is needed to explore the boundaries of gratitude In this regard, the authors have proposed that ambivalence over emotional expression might be a potential moderator that would inhibit the beneficial effect of gratitude on well-being. Two studies were conducted to examine our hypothesis. Study 1 consisted of 353 Taiwanese college students who completed the Gratitude Questionnaire-Taiwan version (GQ-T), Ambivalence over Emotional Expression Questionnaire (AEQ), and one question about subjective happiness. We found that ambivalence over emotional expression significantly moderated the effect of gratitude on happiness. To validate our findings in Study 1, 233 Taiwanese college students were recruited for Study 2, and they completed the GQ-T, AEQ, subjective happiness short-form UCLA loneliness scale, as well as the Center for Epidemiological Studies Depression Scale (CES-D). Both studies demonstrated that ambivalence over emotional expression moderated the relationship between gratitude and well-being indexes. Simply stated, the authors found that across the two independent samples, among students who are high in ambivalence over emotional expression, the beneficial effect of gratitude on subjective happiness was inhibited. However, the moderating pattern for loneliness and depression was contrary to our expectations, indicating that high ambivalence over emotional expression does not inhibit gratitude. Possible explanations and implications for social relationships and emotional expression are discussed. 相似文献
84.
85.
Sturla Sagberg 《Journal of Beliefs & Values》2014,35(2):200-213
In reactions to the terror attacks in Oslo and on Utøya on July 22, 2011, belief in an open society, hope and altruism played an important part. This has led to research on the role of such values in Norwegian democracy. The present study explores messages given by children right after the event, using an approach based on Mikhail Bakhtin’s philosophy of dialogue. Several issues of educational significance are discussed: the meaning of ritual in children’s thinking, coping with offending, death, and understanding children’s spiritual and religious thinking when confronted with a critical event. It is argued that hope and altruism seem to be natural parts of children’s spirituality, but these values are not self-evident in a society. This is a challenge to education. 相似文献
86.
Robert M. Fishman Carlos Gervasoni Keely Jones Stater 《Journal for the scientific study of religion》2015,54(3):575-595
This article takes the rate of new incorporations into the Catholic priesthood within national societies as a social fact revealing underlying societal tendencies of broad theoretical relevance extending well beyond the study of religion. Our emphasis lies on the impact of income inequality on the prevalence of altruistic life options. We examine cross‐national and time‐series variation in the priestly vocation rate as the empirical foundation to theorize social dynamics underpinning a life option that entails the renunciation of opportunities for individual material advantage alongside the commitment to serve a broader community. The article elaborates why we view the vocation rate as resting on a combination of piety and altruistic dispositions, and provides a theoretical rationale for expecting inequality to diminish this—and other—altruistic life options. We also examine the impact of other variables that have been theorized to influence the prevalence of Catholic clerical vocations and elaborate the broader theoretical relevance of our empirical findings. 相似文献
87.
Michael D Zeiler 《Journal of the experimental analysis of behavior》2007,88(3):435-443
In The God Delusion, Richard Dawkins reviews the evidence for and against God. After considering arguments for a divine power, he says the main current one is that the characteristics of living creatures must be attributed to an all-powerful designer. Design is the only plausible account, because the excellent fit between each plant and animal and its environment could not possibly have appeared in one stroke by pure chance. Dawkins agrees that randomness could not have done the job, but he says that a designer is equally unlikely. The only viable explanation is evolution by natural selection, a process that operates without plan or design. He then turns to the adaptive value of religious belief. After failing to find any, he proposes that belief in divinities is the by-product of a powerful tendency to learn from others, an adaptive strategy produced by natural selection. Adults and other influential figures teach children many useful things, but they also train them to worship deities. Religious devotion is established through education, and it is maintained over generations by the social learning processes underlying all instances of cultural evolution. Dawkins'' arguments together with other problems encountered in describing evolutionary processes highlight the importance of social learning. His discussion leads the reviewer to assert that only by knowing the mechanisms of social learning is it possible to understand how biological and cultural evolution interact to produce life as we find it. 相似文献
88.
William Irons 《Zygon》2004,39(4):773-790
Abstract The created co‐creator theology states that human beings have the purpose of creating the most wholesome future possible for our species and the global ecosystem. I evaluate the human aspect of this theology by asking whether it is possible for human beings to do this. Do we have sufficient knowledge? Can we be motivated to do what is necessary to create a wholesome future for ourselves and our planet? We do not at present have sufficient knowledge, but there is reason to believe that with further scientific research we will be able to acquire it. The more difficult question is whether we can be motivated to cooperate on the scale necessary to fulfill this purpose. Evolutionary theories of human sociality, altruism, and cooperation are reviewed. I conclude that it is possible for human beings to fulfill the purpose defined for us by the created cocreator concept, but doing this will not be easy. 相似文献
89.
Bonnie Glass‐Coffin 《Zygon》2006,41(4):893-902
This article explores the concepts of altruism, spiritual connection, and shamanic healing as practiced by female curanderas in northern Peru. It suggests how coessence rather than transcendence is at the heart of the shamanic journey that both healers and patients embark upon in order to transform suffering. Using ethnographic and case‐study research, it describes how the metaphors of maternal care, shared suffering, and compassionate love are used by female healers in this region to shape their patients’understandings of illness and health as well as to construct their own understandings of the shaman's role in their healing process. The healers studied adopt attitudes of acceptance, empathy, spiritual connection, and altruism as integral to their work and encourage their patients to do the same in order to regain a sense of mastery over their own suffering. Parallels are presented between the model of spiritual connection and healing described here and that described by both scholars of feminist theology and feminist spirituality such as Rosemary Radford Ruether and popular lecturers/authors such as Marianne Williamson. 相似文献
90.
John Barresi 《New Ideas in Psychology》2012,30(1):120-130