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391.
This article introduces the papers from two video conferences recently held between philosophers at Moscow State University and the University at Albany, State University of New York. The overarching theme is philosophical progress in the past fifty years, but the conferences were designed also to illustrate the range of work now being done by American analytic philosophers and by Russian thinkers. The Albany essays focus on philosophy of science, philosophical logic, Kantian studies, applied ethics, and ethical and political theory. The Russian essays concern philosophy of culture, philosophy of mind, phenomenology, social philosophy, feminism, and postmodernism. This introductory essay notes similarities and differences that exist among American and Russian approaches to philosophy and the prospects for the convergence (or not) of these approaches. It also indicates ways in which contemporary Russian thinkers are striking out in new directions while seeking to recover those parts of their past that were silenced during much of the twentieth century. 相似文献
392.
Maria Rhode 《Journal of Child Psychotherapy》2013,39(3):218-230
Children with autism can have a paralysing effect on the clinician’s capacity to associate freely: connections that seem obvious on reflection may be impossible to notice in the child’s presence. The author argues that this situation can be reached by more than one pathway, and that the degree of the child’s bodily and emotional cohesion is an important factor. Children may seek to immobilise the therapist’s thought processes through projective identification, whether to communicate their own experience of paralysis or because these thought processes are equated with a parental intercourse that produces a ‘baby’ (as described by Bion and Britton). Vignettes are offered to illustrate how the therapist may be nudged into overlooking this baby as well as a potentially growing part of the child that is identified with it, with important consequences for development. A second possible pathway appears to involve the much more primitive mechanism of adhesive identification, in which the child’s sense of continuing existence depends on sticking to the therapist’s surface and any movement can lead to a sense of bodily disintegration. In the clinical illustration, the therapist felt physically constrained and unable to recognise links in the material: it is suggested that this was in resonance with the child’s fear that movement, whether physical or mental, meant losing parts of his body and must be avoided at all costs. These levels can mask each other, and it seems essential to attend to both in order to avoid impasse or the overlooking of essential aspects of the child’s experience. 相似文献
393.
James R. Otteson 《British Journal for the History of Philosophy》2013,21(3):545-551
In this paper I argue that there is an affinity between Reid and Husserl, or at least between Reid and what I shall call the ‘Austrian’ Husserl as opposed to the ‘German’ Husserl. The first is a realist, the scourge of psychologism, a sober and painstaking analyst of the various kinds of intentional experience, for whom such analysis is just an extension of ontology. The second is a radical idealist, closer to Fichte than to Kant. In describing the structures of ‘transcendental’ consciousness he takes himself to be describing the ‘origin’ of the world and everything in it, including himself as a psychophysical entity. He sees the history of philosophy as being determined by an inner telos, such that it culminates in his own transcendental phenomenology, of which he is the mere instrument. 相似文献
394.
ABSTRACTMemory may play a critical role in the ability to imagine events in the future. While most work on this relation has concerned episodic memory and simulated episodic events in the future, the current study examines how collective memories relate to imagination for the collective future. Two thousand American participants provided events for (1) America’s origins, (2) normative events that all Americans should remember, and (3) events in America’s future. Each event was rated for emotional valence. Whereas collective memories – particularly origin events – showed pronounced positivity biases, there was a negativity bias in collective future thought, indicating an implicit trajectory of decline in Americans’ representations of their nation across time. Imagination for the social future may not be simulated based on the template of collective memories, but may rather relate to the past in a way that is mediated by cultural narrative schemata. 相似文献
395.
MARTIN A. SILVERMAN 《The Psychoanalytic quarterly》2016,85(3):759-777
The Primordial Mind in Health and Illness: A Cross‐Cultural Perspective. By Michael Robbins. London/New York: Routledge, 2011. 240 pp. 相似文献
396.
MICHAEL ROBBINS 《The Psychoanalytic quarterly》2016,85(3):779-789
Formless Infinity: Clinical Explorations of Matte Blanco and Bion. By Riccardo Lombardi. Translated by Karen Christenfeld, Gina Atkinson, Andrea Sabbadini, and Philip Slotkin. London/New York: Routledge, 2016. 282 pp. 相似文献
397.
Elias Sacks 《The Journal of religious ethics》2016,44(2):352-377
Although the role of ethics in modern Jewish thought has been widely explored, major works by foundational philosophers remain largely absent from such discussions. This essay contributes to the recovery of these voices, focusing on the Hebrew writings of Moses Mendelssohn (1729–1786) and Nachman Krochmal (1785–1840). I argue that these texts reveal the existence of a shared ethical project animating these founding philosophical voices of Jewish modernity, and that reconstructing their claims contributes to broader conversations about the relationship between ethics and law. Mendelssohn and Krochmal present Jewish law as addressing needs emerging from the history of moral philosophy—from the modern histories of Platonic and Aristotelian ethics. Moreover, my reading highlights these thinkers’ ongoing relevance, suggesting that their work illuminates the role of law in ethical cultivation. 相似文献
398.
Coline Covington 《The International journal of psycho-analysis》2012,93(5):1215-1236
Evil deeds may be committed intentionally or out of madness, but it is those who follow orders that present us with the most complex moral, philosophical and psychological questions. In writing about the banality of evil, Hannah Arendt argues that “in granting pardon, it is the person and not the crime that is forgiven; in rootless evil there is no person left whom one could ever forgive.” Arendt postulates that “being a person” necessarily entails the acts of memory and thought. This paper explores Arendt’s ideas on memory and thought and how these processes can become subverted in the service of a higher order. Clinical material illustrates Whitmer’s idea of dissociation as an “impairment of subjectivity” as distinct from Freud’s view of dissociation as a form of repression. This shift in theoretical perspective sheds new light on our understanding of the totalitarian state of mind, i.e. of the mind of a “nobody”, and the conditions within which evil is committed. 相似文献
399.
400.
Haiyang Yang Amitava Chattopadhyay Kuangjie Zhang Darren W. Dahl 《Journal of Consumer Psychology》2012,22(4):573-581
Recent research suggests that unconscious thought is superior to conscious thought in many cognitive domains. In this article, we show that the duration of unconscious thought has an inverted-U shaped relationship with creativity performance. Unconscious thought is, thus, unlikely to provide creative advantage over conscious thought when deliberation duration is either short or long. However, when deliberation duration is of a moderate length, the creative output of unconscious thought surpasses that of conscious thought. Furthermore, the superiority of unconscious thought pertains only to the novelty dimension of creativity, but not the appropriateness dimension. These findings not only shed light on the powers and limits of unconscious thought but also illuminate the importance of calibration in utilizing unconscious thought to boost creativity. 相似文献