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91.
The present research examined the effectiveness of an 8-week online strengths-based intervention in promoting subjective and psychological well-being of first year university students. The intervention was composed of five modules pertaining to (a) finding and cultivating on character strengths, (b) regulation of emotions and increasing positive emotions, (c) constructive communication, establishing social connectedness and positive relationships (d) effective decision-making and problem solving and (e) achieving flow and practicing gratitude. A total 92 students volunteered to participate in the study. They were randomly assigned to either the intervention or a control group. Students’ quality of life (psychological health and social relations domains), life satisfaction, subjective happiness and ontological well-being were measured before and after the intervention. Significant improvements in well-being of intervention group participants were observed over an 8-week period whereas control group participants did not show a significant increase in any of these well-being variables. 相似文献
92.
Antonia Pilar Pacheco‐Unguetti Fabrice B. R. Parmentier 《British journal of psychology (London, England : 1953)》2016,107(3):419-433
Rare and unexpected changes (deviants) in an otherwise repeated stream of task‐irrelevant auditory distractors (standards) capture attention and impair behavioural performance in an ongoing visual task. Recent evidence indicates that this effect is increased by sadness in a task involving neutral stimuli. We tested the hypothesis that such effect may not be limited to negative emotions but reflect a general depletion of attentional resources by examining whether a positive emotion (happiness) would increase deviance distraction too. Prior to performing an auditory‐visual oddball task, happiness or a neutral mood was induced in participants by means of the exposure to music and the recollection of an autobiographical event. Results from the oddball task showed significantly larger deviance distraction following the induction of happiness. Interestingly, the small amount of distraction typically observed on the standard trial following a deviant trial (post‐deviance distraction) was not increased by happiness. We speculate that happiness might interfere with the disengagement of attention from the deviant sound back towards the target stimulus (through the depletion of cognitive resources and/or mind wandering) but help subsequent cognitive control to recover from distraction. 相似文献
93.
Kyle Richardson William Hart Gregory K. Tortoriello Christopher J. Breeden 《British journal of psychology (London, England : 1953)》2021,112(2):493-518
Popular theorizing about happiness pursuit emphasizes universal paths to happiness, but other theorizing acknowledges different people achieve happiness in different ways (i.e., subjective well-being, SWB). The present work extended this latter perspective by examining how antagonistic pursuit of a grandiose identity (‘narcissistic antagonism’) – generally thought to reduce narcissistic people’s SWB – may relate to increased cognitive well-being (i.e., a component of SWB) for narcissistic people with lower self-esteem. In Study 1, participants (N = 417) reported their narcissism, self-esteem, narcissistic antagonism, and general life satisfaction (to index cognitive well-being). In Study 2 (pre-registered), participants (N = 450) reported their narcissism, self-esteem, narcissistic antagonism, general and domain-specific life satisfaction, and general affect (to index affective well-being, which is a different component of SWB). Both studies revealed narcissistic antagonism related to increased life satisfaction only for more (vs. less) narcissistic people with lower (vs. higher) self-esteem. Study 2 not only replicated this interactive pattern on satisfaction across various life domains but also revealed the interaction may be related to increased negative affect. Broadly, results highlight how different people may enhance features of SWB in different, even ‘dark’, ways. 相似文献
94.
《The Journal of social psychology》2012,152(2):250-255
ABSTRACT Friends usually share positive events in their lives with each other. Referred to as capitalization, this process promotes individual happiness when the discloser perceives that the responses display genuine support. Yet, the specific mechanisms explaining why capitalization is associated with happiness are not known. The present study addresses this empirical issue by testing a mediational model positing that friendship quality would mediate the relationship between capitalization and happiness among U.S. and Turkish college students. Although the psychosocial well-being of the U.S. participants was significantly higher than Turkish participants, the proposed model was supported in both groups. This suggests that part of the reason capitalization is associated with happiness is because of friendship experiences. The authors also provide suggestions for future research. 相似文献
95.
96.
Stavroula Tsirogianni 《World Futures: Journal of General Evolution》2013,69(3):155-181
Departing from Richard Florida's theory of the Creative Class, this article attempts to delineate the Greek creative ethos. The research involved in-depth interviews with knowledge and service workers in Greece. Adopting an existential view of creativity, which emphasizes the natural human inclination to create and engage with one's acts, and using valuing processes as tools to analyze workers’ discourses opens up the elements that underpin workers’ efforts to experience authenticity across life spheres and construct the meaning of work and good living. These efforts were sketched against a backdrop of adverse lived realities and intersected with anxious, alienated, and disempowered constructions of selfhood. Contrary to Florida's claims, the present article goes beyond positions of more or less creative workers and examines the various meanings of creativity underpinned by different lived realities. 相似文献
97.
Matthew Walker 《British Journal for the History of Philosophy》2013,21(5):879-901
On the one hand, Hume accepts the view – which he attributes primarily to Stoicism – that there exists a determinate best and happiest life for human beings, a way of life led by a figure whom Hume calls ‘the true philosopher’. On the other hand, Hume accepts that view – which he attributes to Scepticism – that there exists a vast plurality of good and happy lives, each potentially equally choiceworthy. In this paper, I reconcile Hume's apparently conflicting commitments: I argue that Hume's ‘Sceptical’ pluralism about the character of the happiest life need not conflict with his ‘Stoic’ advocacy of the supreme happiness of the true philosopher, given Hume's flexible understanding of how one might live as a true philosopher. 相似文献
98.
Benjamin A. Rider 《British Journal for the History of Philosophy》2013,21(6):1092-1112
ABSTRACTMany texts in the Epicurean tradition mention gratitude but do not explicitly explain its function in Epicurean ethics. I review passages that mention or discuss gratitude and ingratitude and consider what they have to say about its importance for a good Epicurean life. I argue that, for Epicureans, gratitude functions as something like a virtue, developed as a disposition of character through regular reflection and practice, that focuses attention on present goods, consolidates memories of past pleasures, and thus provides resources for facing the future confidently and joyfully. I also suggest that recognizing the role of gratitude in Epicureanism can provide a more expansive interpretation of an Epicurean life, one that includes both openness to variety and philanthropic concern. If my interpretation is right, Epicureans anticipate findings from recent positive psychology showing strong links between gratitude and happiness. 相似文献
99.
Ahmed M. Abdel-Khalek 《Mental health, religion & culture》2013,16(8):803-815
To explore the associations between religiosity and both subjective well-being (SW-B) and depression, a sample of 7211 Saudi school children and adolescents was recruited (2159 boys, 5052 girls). Their ages ranged from 11 to 18 years (M age = 16.1, SD = 1.5 for boys; M age = 15.6, SD = 1.9 for girls). They responded to five self-rating-scales of religiosity and SW-B, that is, happiness, satisfaction, mental health, and physical health, as well as the Multidimensional Child and Adolescent Depression Scale. It was found that males obtained significantly higher mean scores than their female counterparts on the religiosity and the SW-B self-rating-scales, whereas females obtained a significantly higher mean score on depression than their male peers. All the correlations among males and female were significant between religiosity and both SW-B rating scales (positive) and depression (negative). A principle components analysis was conducted. A high-loaded and bipolar factor was disclosed and labelled “Religiosity and well-being vs. depression.” In the stepwise multiple regression, the main predictor of religiosity in both sexes was satisfaction. In the light of the high mean score on religiosity, it was concluded that religiosity is an important element in the lives of the present sample of Saudi Muslim children and adolescents. Based on the correlations and factor analysis, it was also concluded that religious persons (in this sample) are happier, healthier, and less depressed. 相似文献
100.
Andrew Village The Revd Dr 《Mental health, religion & culture》2013,16(2):97-107
Although social scientists have convincingly demonstrated relationships between religious beliefs/practices and mental health, almost none of the empirical findings or related theory apply specifically to Jews. To address this limitation, we investigated the role of Jewish religiousness in anxiety, depression, and happiness, in a large Jewish community sample (n = 565). Several facets of global Jewish religiousness were examined, as well as a theoretically based Jewish religious variable, trust in God. A self-report measure of trust in God was created, and factor analyses yielded two reliable and valid subscales: trust in God and mistrust in God. Contrary to our hypotheses, global Jewish religiousness was on the whole unrelated to mental-health functioning. As expected, higher levels of trust in God were associated with less anxiety and depression, and greater personal happiness, whereas inverse associations emerged for the unanticipated but robust mistrust subscale. 相似文献