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1.
Switching points of view in spatial mental models 总被引:2,自引:0,他引:2
In six experiments, subjects read narratives describing varying spatial scenes with more than one point of view. They were probed with questions about objects located in six directions from each character's point of view. Subjects' response times were consistent with a one place-one perspective rule. They seemed to form separate mental models for separate places and to take a character's perspective when there was only one relevant character in a scene, but they seemed to take a neutral perspective when there was more than one probed point of view, rather than switch perspectives. 相似文献
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Two versions of a distributed-memory model, one for associative information and one for serial-order information, leave open the question of whether there are two different modes of operation or only one. An analysis of these two versions showed that differential predictions emerge when one considers the role of item information. To test these predictions, a standard item-recognition task (Sternberg, 1966) was embedded in a paired-associate probe-recognition task, a serial-order probe-recognition task, or both. The item-recognition serial-position curves were quite different in the paired-associate and the serial-order conditions, and followed the paired-associate condition when the two were combined. In general, the results were consistent with the predictions of the distributed-memory models, and supported the idea of different modes of operation rather than a single common mode of operation. 相似文献
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The Concept of Collusion: A Combined Systemic-Psychodynamic Approach to Marital Therapy 总被引:2,自引:1,他引:1
The author presents some new theoretical aspects and therapeutic implications of the concept of Couples in Collusion, (22), first published in 1975. According to this concept, the emotional attraction in the selection of a mate is based on a fascinating, mutual, and alarming theme, shared by both partners in order to be mastered together. The partners unavowedly start colluding to compensate for former frustrations and to repress fears of intimacy. After some time of living together and in defense of repressed feelings, they may enter into an escalation of the dysfunctional interactional pattern. Experience shows that severely neurotic personalities don't necessarily start colluding, provided that their partners don't gratify regressive needs or reinforce their defenses but help to cope with the frustrations of these unfulfilled regressive wishes. Therapies based on the concept of collusion aim at the improvement of intradyadic and extradyadic boundaries and the depolarization of extreme progressive-regressive behavior. These goals can be reached by both systemic and psychodynamic techniques. The concept of collusion may serve as a guide for this therapeutic process. 相似文献
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Franklin Tanner Capps 《International Journal of Systematic Theology》2023,25(2):186-189
This article offers a reading of a feature of John Calvin's theology that has received little attention – the role of visuality in his writings on the sacraments as developed between the years of 1536 and 1561. As an intervention into longstanding debates over the legacy of his sacramental theology, I argue that Calvin's use of visual categories to describe the sacramental event is best understood in terms of what I will call the ‘apoiconic’: a vision of divinity had through visual negation. I suggest that for Calvin the sacramental elements signal a divine absence that, in turn, redirects the gaze upward to Christ, whose spiritual presence constitutes the sacraments' substance. To make this argument, I trace the trinitarian dynamics of this ‘apoiconic vision’, where the Spirit unveils the living Christ by illumining the eyes of faith to comprehend the power of God that dwells therein. I close by reflecting on ‘apoiconicity’ as a strategy for moving beyond anxieties over materiality's idolatrous entanglements and for developing a sacramental theology that is cosmic in scope. 相似文献
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Clinical pragmatism: a method of moral problem solving 总被引:3,自引:0,他引:3
This paper presents a method of moral problem solving in clinical practice that is inspired by the philosophy of John Dewey. This method, called "clinical pragmatism," integrates clinical and ethical decision making. Clinical pragmatism focuses on the interpersonal processes of assessment and consensus formation as well as the ethical analysis of relevant moral considerations. The steps in this method are delineated and then illustrated through a detailed case study. The implications of clinical pragmatism for the use of principles in moral problem solving are discussed. 相似文献
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In this study, 605 subjects were asked about romantic love and marriage. Married people differentiated themselves from single people with stable partners and divorced people with new partners by more frequently living together with their great love, more reciprocity in that love, and less disappointments in love relationships prior to the current relationship; but they also described themselves as less happy and satisfied than the single and divorced respondents, particularly with regard to tenderness, sex, and conversation with their partners. Independent of marital status, those who were greatly in love with their partners describe themselves as happier. Love at first sight, relative to a gradually developing love, nevertheless, did not have a worse prognosis for happiness in marriage. Being in love seems to be of greater importance for the prognosis of the marriage than marital happiness and satisfaction. 相似文献
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Robert Michael Franklin 《Pastoral Psychology》1995,43(4):255-267
Conclusion I have tried to demonstrate that black church defiant spirituality is a complex, multi-dimensional phenomenon. In essence it represents the quest of exiled African peoples to experience ontological harmony with God and all of creation. In the context of a racist society, it has adapted itself to the exigencies of survival and gradual liberation. Specifically, it has sought to reconstruct reality by religiously affirming God's sovereignty over the just and unjust. Also, it has negated black invisibility, subverted political anemia, and now struggles to resist and conquer an encroaching spiritual despair in post-industrial society.I have identified three basic treasures which the black church may offer to other cultures, namely, that care and discipline are the responsibility of every Christian, that authentic Christian worship nurtures commitments to individual and social transformation and it offers a full sensory experience. I close with words from one of America's greatest twentieth century poets, Langston Hughes (1974)—entitled Mother to Son: Well, son, I'll tell you: Life for me ain't been no crystal stair. It's had tacks in it, And splinters, And boards torn up, And places with no carpet on the floor—Bare. But all the time I'se been a-climbin' on, And reachra' landin's, And turnin' corners, And sometimes goin' in the dark Where there ain't been no light. So boy, don't you turn back. Don't you set down on the steps 'Cause you finds it's kinder hard. Don't you fall now —For I'se still goin', honey, I'se still climbin', And life for me ain't been no crystal stair. (p. 187) 相似文献
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