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151.
The Four Qualities of Life 总被引:1,自引:0,他引:1
Ruut Veenhoven 《Journal of Happiness Studies》2000,1(1):1-39
The terms 'quality-of-life', 'well-being' and 'happiness' denote different meanings; sometimes they are used as an umbrella term for all of value, and at other times to denote special merits. This paper is about the specific meanings of the terms. It proposes a classification based on two bi-partitions; between life 'chances' and life 'results', and between 'outer' and 'inner' qualities. Together these dichotomies imply four qualities of life: 1) livability of the environment, 2) life-ability of the individual, 3) external utility of life and 4) inner appreciation of life.This fourfold matrix is applied in three ways: firstly to place related notions and alternative classifications, secondly to explore substantive meanings in various measures for quality of life and thirdly to find out whether quality-of-life can be measured comprehensively. This last question is answered in the negative. Current sum-scores make little sense. The most inclusive measure is still how long and happily people live. 相似文献
152.
Robert E. Lane 《Journal of Happiness Studies》2000,1(1):103-119
From philosophical and intuitive sources, I find three goods that should serve as ultimate ends in assessing a high quality of life: subjective well-being, human development, and justice. With acknowledged plural ends (we use them whether we acknowledge them or not), each takes its value from its scarcity relative to the other two – a version of diminishing marginal utility. Contrary to economists' belief that income (together with leisure) is the source of all utility, evidence shows that companionship, which does not pass through the market, has higher utility and contributes more to well-being than does income. But if money income has diminishing marginal utility, so does this competing good, companionship. With arguments drawn from the meaning of happiness, I show that happiness, too, may have diminishing marginal utility and that often it must rely for its hedonic and social value on such other goods as human development and justice. 相似文献
153.
This study set out to examine the relationship between self-efficacy and satisfaction with life and happiness among university students in South Africa. The sample comprised 334 students (female = 222, male = 112, black = 96%, mean age = 23 years). The students completed a general self-efficacy scale, the satisfaction with life scale and the subjective happiness scale. Data were analysed utilising regression approaches to predict students’ satisfaction with life and happiness from self-efficacy. The results revealed higher self-efficacy scores to predict both higher satisfaction with life and happiness in both males and females. Self-efficacy seems to facilitate both satisfaction with life and happiness in general. 相似文献
154.
The aim of this study was to develop and evaluate a positive psychological intervention (PPI) aimed at increasing happiness of students in a tertiary educational institution. A convenience sample (n = 20) was drawn from the entire population of academic third year students in the field of Industrial/Organisational psychology (n = 109). The majority of the participants were Sesotho speaking (45%), black (95%), female (90%), and 21 years of age (45%). A single group pre-, post-, and post-post-test design was used. The PPI stretched across eight months and was presented in two phases: (a) a three day self-development workshop and (b) six sessions of individual coaching. The intervention focused on facilitating development on two levels, namely a psychological (engagement, meaning, person-environment fit, autonomy, competence, relatedness and authenticity), and emotional (pleasure, affect balance and life satisfaction) level. Data were collected using the Satisfaction with Life Scale, Positive and Negative Affect Scale, Orientations to Happiness Questionnaire, Basic Psychological Needs Scale, the Authentic Self Inventory and Person-Environment Fit scale. The results indicated that the overall happiness of a student increased through developing individuals on both an emotional and psychological level. The PPI affected all the aspects conceptualised in this study, except for two components of authenticity. Therefore, a multi-dimensional approach towards PPIs aimed at happiness of students in a tertiary educational environment may contribute to happy students. 相似文献
155.
Florin Deleanu 《Zygon》2010,45(3):605-626
I first attempt a taxonomy of meditation in traditional Indian Buddhism. Based on the main psychological or somatic function at which the meditative effort is directed, the following classes can be distinguished: (1) emotion‐centered meditation (coinciding with the traditional samatha approach); (2) consciousness‐centered meditation (with two subclasses: consciousness reduction/elimination and ideation obliteration); (3) reflection‐centered meditation (with two subtypes: morality‐directed reflection and reality‐directed observation, the latter corresponding to the vipassanā method); (4) visualization‐centered meditation; and (5) physiology‐centered meditation. In the second part of the essay I tackle the problem of the epistemic validity and happiness‐engendering value of Buddhist meditation. In my highly conjectural view, the claim that meditation represents an infallible tool for realizing the (Supreme) Truth as well as a universally valid method for attaining the highest forms of happiness is largely based on the crēdō effect, that is, a placebolike process. I do not deny that meditation may have some positive effects on mental and physical health or that its practice may bring changes to the mind. Meditation may be a valuable alternative approach in life and clinical treatment, but it is far from being a must or a panacea. 相似文献
156.
Espen Hammer 《British Journal for the History of Philosophy》2013,21(2):277-295
In his reflections on ethics, Descartes distances himself from the eudaimonistic tradition in moral philosophy by introducing a distinction between happiness and the highest good. While happiness, in Descartes’s view, consists in an inner state of complete harmony and satisfaction, the highest good instead consists in virtue, i.e. in ‘a firm and constant resolution' (e.g. CSMK: 325/AT 5: 83) to always use our free will well or correctly. In Section 1 of this paper, I pursue the Cartesian distinction between happiness and the highest good in some detail. In Section 2, I discuss the question of how the motivation to virtue should be accounted for within Descartes’s ethical framework. In Section 3, I turn to Descartes’s defence of the view that virtue, while fundamentally distinct from happiness, is nevertheless sufficient for obtaining it. In the final section of the paper (Section 4), my concern is instead with a second and sometimes neglected distinction that Descartes makes between two different senses of the highest good. I show that this distinction does not remove the non-eudaimonistic character of Descartes’s ethics suggested in Section 1, and present two reasons for why the distinction is important for Descartes’s purposes. 相似文献
157.
This article discusses the theoretical justifications, presumed relevance and value of using community interventions designed to be appreciative and strengths based, participatory and conversational, context sensitive and value driven, to promote well-being actions and coordinated meaning between privileged persons and those living in impoverished material and social conditions. It stresses the need for the field of positive psychology to incorporate new theoretical models, topics and participants, and to contribute actively to human relatedness and social justice. The authors endorse the significance of a “positive community psychology”, approaching collective well-being in terms of civil economy and Felicitas Publica, addressing innovative economic development while enabling conditions for positive relational goods. These interventions have the potential for resourceful and consequential change, where critical conscientisation is one of the vehicles. We recommend the use of a dialogic perspective coupled with affirmative language as transformational procedures, presupposing that social practices are inextricably bound up in discourse. To elucidate the ideas proposed in this article, we describe an intervention involving a Portuguese community in the Azores Islands, where the World Café method and the Appreciative inquiry principles were integrated and linked to a communication model emerging from the Coordinated Management of Meaning theory. 相似文献
158.
This paper reports on a multilevel study of 75 nations, which tests two hypotheses that arose from considering Tolstoy's experience of thinking about the meaning and purpose of life. The globalisation-as-exacerbator hypothesis predicts that as globalisation increases, the relationship between thinking about the meaning and purpose of life and life satisfaction becomes more negative. The religiosity-as-buffer hypothesis predicts that as religiosity increases, the relationship between thinking about the meaning and purpose of life and life satisfaction becomes more positive. The results presented here support both hypotheses. We also found that it is religious attendance (not religious belief) that functions as a buffer in the relationship between thinking about the meaning and purpose of life and life satisfaction. 相似文献
159.
Carly Haeck Acacia C. Parks Stephen M. Schueller 《The journal of positive psychology》2016,11(3):270-275
Happiness-increasing interventions demonstrate significant variation in outcomes, suggesting that the people who use them might be as important as the interventions themselves to determine efficacy. In light of this, instructive interventions might not be necessary to increase happiness given a population with knowledge of happiness-increasing strategies. We recruited 270 participants with knowledge of positive psychology to receive six weeks of online psychoeducation. We explored participants’ use of the website, reported use of happiness strategies, and changes in well-being. Those who spent more time on the website reported smaller changes in well-being than those who spent less time on the website. Conversely, those who reported employing more happiness strategies reported greater increases in well-being than those who used fewer strategies. This shows that for those already familiar with positive psychology, information, rather than instruction, might increase well-being. This has implications for studies evaluating the efficacy of happiness-increasing interventions more broadly. 相似文献
160.
Daniel M. Haybron 《Metaphilosophy》2003,34(3):305-329
I defend a methodology for theorizing about happiness. I reject three methods: conceptual analysis; scientific naturalism; and the “pure normative adequacy” approach, where the best conception of happiness is the one that best fills a role in moral theory. The concept of happiness is a folk notion employed by laypersons who have various practical interests in the matter, and theories of happiness should respect this fact. I identify four such interests in broad terms and then argue for a set of desiderata that theories of happiness ought to satisfy. The theory of happiness falls within the province of ethics. It should, however, be viewed as autonomous and not merely secondary to moral theory. 相似文献