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151.
《The journal of positive psychology》2013,8(1):73-82
Using data from the German Socio-Economic Panel Survey, this paper assesses the relationship between life satisfaction and religious practice. It is shown that individuals who become more religious over time record long term gains in life satisfaction, while those who become less religious record long term losses. This result holds net of the effects of personality traits, and also in fixed effects panel models. The paper has significant implications for the current paradigm theory in SWB research, namely set-point theory. This theory holds that the long term SWB of adult individuals is stable, because SWB depends on personality traits and other stable genetic factors. New evidence in this paper about the effects of consciously chosen life goals, including religious ones, on SWB is hard to reconcile with set-point theory. It is more in line with authentic happiness theory. 相似文献
152.
Laurence Carlin 《British Journal for the History of Philosophy》2013,21(4):665-682
Boyle prefaced his Disquisition about the Final Causes of Natural Things with the claim that there are three dangerous consequences for failing to engage in the pursuit of final causes. Boyle was sincere in this claim, for there is a systematic line of reasoning in his texts that incorporates all three consequences and establishes conceptual connections between his science, his theology, and his value theory. I argue in this paper that Boyle's teleological outlook led him to believe that the natural philosopher is morally obligated to continue his investigations of nature on the grounds that a deeper understanding of the teleological order necessarily motivates divine worship. Moreover, Boyle saw a conceptual connection between a teleological study of nature and revealed theology, a connection that reveals that a study of teleological nature can lead to the highest form of happiness. I conclude with a summary, and some remarks about the sincerity and weaknesses of Boyle's reasoning. 相似文献
153.
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
154.
Stefan G Hofmann 《Australian psychologist》2013,48(2):94-97
In this commentary, I provide a brief background of the meta‐experience of emotions, the philosophical and psychological literature on happiness, and further discuss the influence of culture on happiness. The meta‐experience of emotions implies that there are primary and secondary emotions (i.e., emotions about emotions), similar to the concept of meta‐cognitions. Primary and secondary emotions are closely associated with one's cultural background and happiness. Most scholars throughout history believe that happiness per se cannot be taught. However, it is possible to teach practices that lead to the path towards happiness. Promising strategies include loving‐kindness and compassion meditation. These strategies are based on Buddhist teachings, which are deeply rooted in a collectivistic culture. This illustrates the close association among emotions, approaches towards happiness, and cultural background. 相似文献
155.
Mindy G. Makant 《Dialog》2010,49(4):291-299
Abstract : In a consumer culture we seek fulfillment and happiness through the act of consumption, often conflating purchasing power with freedom. The Christian tradition, however, teaches us that our telos is nothing less than friendship with God. It is through incorporation into a community of faith that we participate in the life, death, and resurrection of Jesus and thereby receive a foretaste of true happiness. 相似文献
156.
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
157.
This article distinguishes between hedonic and eudaimonic approaches to wellness, with the former focusing on the outcome
of happiness or pleasure and the latter focusing not so much on outcomes as on the process of living well. We present a model
of eudaimonia that is based in self-determination theory, arguing that eudaimonic living can be characterized in terms of
four motivational concepts: (1) pursuing intrinsic goals and values for their own sake, including personal growth, relationships,
community, and health, rather than extrinsic goals and values, such as wealth, fame, image, and power; (2) behaving in autonomous,
volitional, or consensual ways, rather than heteronomous or controlled ways; (3) being mindful and acting with a sense of
awareness; and (4) behaving in ways that satisfy basic psychological needs for competence, relatedness, and autonomy. In fact,
we theorize that the first three of these aspects of eudaimonic living have their positive effects of psychological and physical
wellness because they facilitate satisfaction of these basic, universal psychological needs. Studies indicate that people
high in eudaimonic living tend to behave in more prosocial ways, thus benefiting the collective as well as themselves, and
that conditions both within the family and in society more generally contribute toward strengthening versus diminishing the
degree to which people live eudaimonic lives. 相似文献
158.
159.
Adopting a cultural psychological approach, we believe that culture and SWB are most productively analyzed together as a dynamic of mutual constitution. We outline a cultural theory of SWB to systematically analyze conceptions of happiness as embedded in both Euro-American and Asian cultures. Our cultural theory posits that distinct and different characteristics of the conceptions of happiness are prevalent in Asian and Euro-American cultures. For Asians, socially oriented SWB emphasizes role obligation and dialectical balance; for Euro-Americans, individually oriented SWB emphasizes personal accountability and explicit pursuit. The present paper provides empirical data on American conceptions of happiness and contrasts these with previously collected Chinese data. Both similarities and differences were observed and were in general consonant with our theoretical propositions. 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