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排序方式: 共有275条查询结果,搜索用时 31 毫秒
31.
Paul Szpak Jean-François Millaire Christine D. White Fred J. Longstaffe 《Journal of archaeological science》2012
Organic fertilizers have the capacity to alter the nitrogen isotopic composition of plants. Camelid dung and seabird guano are two potentially important fertilizers in the agricultural systems of western South America, particularly Peru and Chile. This paper presents isotopic data (δ13C and δ15N) from field grown plants (maize, Zea mays) fertilized with the following four treatments: CO (control, no fertilizer applied), AS (ammonium sulfate, a chemical fertilizer), DU (camelid dung), and SG (seabird guano). Plants were grown in experimental plots in the Virú Valley, northern Peru. Plants fertilized with the chemical fertilizer presented very similar isotopic compositions compared to the control. Conversely, the camelid dung fertilized plants were characterized by higher δ15N values compared to the control plants (by 1.8 to 4.2‰ depending on the plant part). The seabird guano fertilized plants were greatly enriched in 15N in comparison to the control plants (by 11.3 to 20.0‰). The results of this study have important implications for the reconstruction of human diet using isotopic data derived from bone collagen and related tissues, particularly in the prehispanic Andes, but also in Europe and North America during the 19th century, when Peruvian seabird guano was used extensively. Specifically, the interpretation of the relative contributions of plant and animal protein to the diet on the basis of bulk isotopic compositions of bone collagen (or similar tissues) may be confounded by camelid dung fertilization if the carbon isotopic compositions of the two sources are similar. Likewise, the interpretation of the relative contributions of maize and marine protein may be confounded by seabird guano fertilization. 相似文献
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Jean-François Sirinelli 《Modern & Contemporary France》2013,21(2):127-137
Les intellectuels français ont-ils connu, à la fin du siècle dernier, une crise ? Ce diagnostic vint du milieu intellectuel lui-même, qui, affaibli par la perte de crédibilité des systèmes de pensée associés aux confrontations idéologiques de la guerre froide, voyait dans la montée en puissance d'une culture médiatique de nouveaux leaders d'opinion brouillant les contours de la mouvance culturelle jusque-là essentiellement constituée d'hommes et de femmes venus de la sphère de l'imprimé. D'une certaine façon, le pathos l'a en effet emporté sur le logos, discours construit et analyse argumentée des problèmes posés à une société. A cet égard, la crise des intellectuels est à la fois un reflet et un accélérateur de la crise des démocraties représentatives, dont le fondement était l'examen raisonné et la concurrence raisonnable des possibles et dont le fonctionnement risque d'être parasité par les palpitations successives d'opinions publiques en proie à des émotions liées aux bruits et aux fureurs de la culture médiatique, devenue elle-même, de plus en plus, une culture-monde. 相似文献
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François Théry S. J. E. Schierlitz E. Feifel H. Köster E. Feifel E. Schlierlitz 《东方研究杂志》2013,61(2):499-529
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Thinking through “Vernacular Cosmopolitanisms”: Historical Archaeology in Senegal and the Material Contours of the African Atlantic 总被引:1,自引:0,他引:1
François G. Richard 《International Journal of Historical Archaeology》2013,17(1):40-71
This article draws on recent archaeological research on coastal Senegal to examine how the concept of “vernacular cosmopolitanism” can contribute to scholarship about the construction of cultural hybridity in West Africa during the Atlantic era. It argues that Senegambia between the seventeenth and nineteenth centuries was a vibrant theater of international exchanges, and that archaeological examinations of these processes can both assist our understanding of regional history and enrich discussions about the African diaspora, diasporic identities, French imperialism, and Atlantic modernity. The study of material experiences can also raise critical questions about our conceptual categories and limits to our understanding of the Atlantic past. 相似文献
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Franois Hartog 《History and theory》2000,39(3):384-395
The following pages, which deal with the pre‐history of the concept of history from Homer to Herodotus, first propose to decenter and historicize the Greek experience. After briefly presenting earlier and different experiences, they focus on three figures: the soothsayer, the bard, and the historian. Starting from a series of Mesopotamian oracles (known as “historical oracles” because they make use in the apodosis of the perfect and not the future tense), they question the relations between divination and history, conceived as two, certainly different, sciences of the past, but which share the same intellectual space in the hands of the same specialists. The Greek choices were different. Their historiography presupposes the epic, which played the role of a generative matrix. Herodotus wished to rival Homer; what he ultimately became was Herodotus. Writing dominates; prose replaces verse; the Muse, who sees and knows everything, is no longer around. So I would suggest understanding the emblematic word “historia” as a subsititute, which operates as an analogue of the (previous) omnivision of the Muse. But before that, Herodotean “invention”— the meeting of Odysseus and the bard Demodocus, where for the first time the fall of Troy is told—can be seen as the beginning, poetically speaking at least, of the category of history. 相似文献
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