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991.
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David Rudolph 《Scottish Geographical Journal》2014,130(3):168-187
AbstractEfforts to put offshore wind farms in place have demonstrated that these are far from being conflict-free, evoking confrontations with a number of stakeholders' interests. One of the most persistent conflict lines refers to the feared adverse externalities on coastal tourism, although tourist surveys and initial empirical evidence seem to reflect the opposite. This paper explicitly addresses this gap and explores how and why certain stakeholders rationalise potential impacts on the tourism economy of coastal communities and, thus constitute the conflict between offshore wind farms and tourism. Based on two cases studies in Scotland and Germany, five storylines are identified that are invoked by local opponents to substantiate impacts on tourism. The paper will show that a particular meaningful construction of the coastal landscape is inherent in tourism and pervades all storylines. It is concluded that arguments of both opponents and decision-makers are embedded in epistemic uncertainty which necessitates a thorough consideration of oppositional arguments in the planning process for offshore wind farms. 相似文献
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995.
David Petts 《International Journal of Historical Archaeology》2011,15(3):461-480
In addition to the well-known foreign missionary activities of eighteenth- and nineteenth-century churchmen, this same period
saw campaigns of active proselytization within Britain. Whether couched in terms referring to “religious revival” or “home
mission” it had the same aim as foreign mission activity, namely to effect religious change. This paper explores the way in
which the religious changes associated with these campaigns affected the landscape of the lead-mining districts of the North
Pennines in northern England. A repeating cycle of preaching first outdoors, then indoors and then in purpose-built structures
can be recognized. 相似文献
996.
David W. Lovell 《European Legacy》2011,16(1):1-11
Turkey's insistence on its European credentials, and its endeavours to join the European Union, provide an opportunity to reflect on what the European legacy means. While acknowledging the diverse contributors to Europe, and the extensive interactions with the rest of the world that have shaped European history and identity, this essay locates Europe's most important legacy—and measure—in the realm of ideas, especially the ideas we use to organise our experience and approach the challenges of the world. These ideas came to fruition in the Enlightenment, and they provide an approach that is potentially liberating for peoples but uncomfortable for those with power, and those that aspire to power, including within Europe itself. The challenge for Turkey is to recognise that the EU is not necessarily the last word on ‘Europe,’ while continuing to engage creatively with the European legacy. 相似文献
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David James 《European Legacy》2011,16(5):587-598
In response to the claim that Kierkegaard's highly compressed definition of the self, given near the beginning of The Sickness unto Death, should be understood in Hegelian terms, I show that it can be better understood in terms of an earlier development in the history of German idealism, namely, Fichte's theory of self-consciousness. The notion that the self “posits” itself found in this theory will be used to explain Kierkegaard's definition of the self, including his rejection of the idea that the self posits itself absolutely. I go on to show how this conception of the self relates to certain features of the concept of despair described in The Sickness unto Death. This in turn allows me to indicate some implications of this conception of the self in relation to Kierkegaard's attitude towards the social and political forces shaping the modern world. 相似文献
999.
David Doloreux Diane‐Gabrielle Tremblay Juan‐Luis Klein Steve Dionne Tarek Ben Hassen 《The Canadian geographer》2011,55(4):426-438
This article describes the conditions for the development of four industrial clusters and the mechanisms of their integration in the regional economy. The case studies are the aerospace and apparel clusters in Montreal, and the agri‐food and marine science and technology clusters in the Lower St. Lawrence region. Clusters are defined as arrangements of businesses, government actors, public authorities, and local intermediary organizations in a local area. However, the study shows that clusters are based on actors and processes operating at different scales, from the local to the global. It also shows the importance of the sectoral leadership acknowledged by the different stakeholders. 相似文献
1000.
Charles Bambach 《History and theory》2011,50(2):254-269
What is time? This essay offers an attempt to think again about this oldest of philosophical questions by engaging David Hoy's recent book, The Time of Our Lives: A Critical History of Temporality, which proposes a “history of time‐consciousness” in twentieth‐century European philosophy. Hoy's book traces the turn‐of‐the‐century debate between Husserl and Bergson about the different senses of time across the various configurations of hermeneutics, deconstruction, poststructuralism, and feminist theory. For him, what is at stake in such a project is to distinguish between the scientific‐objective “time of the universe” and the phenomenology of human temporality, “the time of our lives.” Hoy's approach is to organize his book around the three tenses of time—past/present/future—and to view objective‐scientific time as derived from the more primordial forms of temporalizing lived experience that occur in our interpretation of time. In my reading of Hoy's work, I attempt to explore how “time” (lived, experiential, phenomenological) can be read not in terms of “consciousness” (Hoy's thematic), but in terms of the self's relationship with an Other. That is, my aim is less to establish a continental tradition about time‐consciousness, understood through the methods of genealogy, phenomenology, or critical theory, than it is to situate the problem of time in terms of an ethics of the Other. In simple terms, I read Hoy's project as too bound up with an egological interpretation of consciousness. By reflecting on time through the relationship to the Other rather than as a mode of the self's own “time‐consciousness,” I attempt to think through the ethical consequences for understanding temporality and its connection to justice. 相似文献