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Petroglyphs are well known in the Negev, eastern and southern Jordan, and the Arabian Peninsula. Intensive documentation of hundreds of petroglyphs at the site of Wisad Pools in the Black Desert of eastern Jordan records animals, humans, hunting traps and geometric designs, connecting people and places to the larger landscape. These were recorded at the landscape scale with drones and photogrammetry, and the local scale through the construction of a database combined with GPS recording and terrestrial photogrammetry. Petroglyphs of animals and hunting traps are significant because the site is located within a landscape that includes enormous and enigmatic hunting traps (desert kites). Mapping these depictions highlights typological distribution, association of types, and relation to landscape features as well as the topography of the basalt boulders on which they were pecked. The depictions of animals and hunting traps provide clues about the use of desert kites, the social role of hunting, communal gatherings, and feasting in the region.  相似文献   
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This article explores Salāmān va Absāl, one of seven poems which comprise Jāmī's collection of long masnavīs, known collectively as the Haft aurang. The work, which gained some renown outside Iran due to the English version of Edward FitzGerald, has nevertheless received little attention in modern scholarship. The few investigations of Salāmān va Absāl, moreover, have dwelled on its narrative, which tells the story of the carnal attraction of a prince for his wet-nurse, and never situated the work in its historical context or examined its political content. In addition, the allegorical symbolism of the tale, especially its depiction of key stages of the Sufi path, such as the act of repentance, has not been discussed in terms of representing a work of mystical advice. With these concerns in mind, the present article discusses the possibility that the political elements in Salāmān va Absāl complement the advice it gives on becoming a Sufi. Seen from this perspective, it would appear that Salāmān va Absāl correlates the notion of the just ruler to the Sufi concept of the “Perfect Man” to the extent that Jāmī presents the Sufi-king as the ideal medieval Islamic ruler. By implication, the work advises its royal patron, Sultān Ya‘qūb, to repent and embark upon the Sufi path, doing so, Jāmī intimates, would lead Ya‘qūb to realize his rank as God's “true” vicegerent.  相似文献   
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ABSTRACT We examine the impact of the political trade‐off between rural economic development and environmental quality on the determination of environmental regulations in the U.S. intensive livestock industry. The political economy model, adapted from Fredriksson (1997) , is tested empirically, using state‐level data on environmental regulation of the U.S. livestock sector. We find that state governments respond to greater potential for water pollution with more stringent environmental regulations. Consistent with our political economy model, we also find that states with lower recent growth in per capita income implement less stringent environmental regulations.  相似文献   
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This review considers the concept of the person employed by Peter Lawler, and the difficulties that a purely relational concept of the person faces against a more realist understanding of the person as a partaker of the common good. I suggest how such conceptual problems in Lawler's view of the person also introduce ambiguities that burden his political analysis.  相似文献   
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This study devised a predictive model of peacekeeping fiscal costs based on an analysis of all United Nations peacekeeping operations since 1945. Our results indicate that the costs of a peacekeeping operation were significantly influenced by the length of that mission and the size of the force deployed. Beyond these factors, the historical development from observer to second generation missions has produced more costly operation.  相似文献   
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