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Michel Kaplan Jacques Foviaux Barbara de Negroni Françoise Bonney Pierre-François Moreau Jean-François Baillon Monique Cotiret Chantal Grell Bernard Cotiret Anne-Marie Cocula Philippe Minard Élisabeth Crouzet-Pavan Christine Lebeau Dominique Bourel Christophe Prochasson 《Revue de synthèse / Centre international de synthèse》1993,114(2):337-361
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Françoise Waquet Jacques Schlosser Donatella Nebbiai-Dalla Guarda Joël Cornette Marie-Anne Polo De Beaulieu Marie-France Rouart Patrice Sicard Laurent Bourquin Monique Cottret Barbara de Negroni Jean-François Baillon François Moureau Bertil Belfrage Stéphane Michaud Patrick Gautier Dalché Frédéric Druck 《Revue de synthèse / Centre international de synthèse》1995,116(1):151-192
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Jean-Yves Tilliette Alessandro Stella Bernard Merdrignac Hugues Marchal Marie-Frédérique Pellegrin Laurent Feller Dino Bellucci Laurent Bourquin Joël Cornette Laurent Bourquin François Billacois Françoise Waquet Sophie Peytavin Barbara De Negroni Marie-Jeanne Königson-Montain Jean-Claude Bourdin Christophe Prochasson Perrine Simon-Nahum Jean-François Kervégan 《Revue de synthèse / Centre international de synthèse》1997,118(2-3):309-358
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Fran?ois?Laplancheccois.laplanche@wanadoo.fr" title="fran ccois.laplanche@wanadoo.fr" itemprop="email" data-track="click" data-track-action="Email author" data-track-label="">Email author 《Revue de synthèse / Centre international de synthèse》2005,126(1):51-65
Until the xvith century, the use of public force in the service of religious unity seems to be a consequence of a zeal for the salvation of others. In order to reach civil peace, in the nations where different creeds confronted each other, it was necessary to find a theological foundation for the legal recognition of a freedom of conscience and of religion. The Protestant theologians of the Academy of Saumur, founded by Philippe Duplessis-Mornay, a negotiator of the Edict of Nantes, sought this foundation in a theology of creation. God created man to live peacefully in the company of his fellow-men and the drama of original sin, although it led for its reparation to a revelation from God, protected by the Church, did not destroy this primary order. «We are men, writes Amyraut, before being Christians.» 相似文献
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Fosca Mariani Zini Nadine Vanwelkenhuyzen Philippe Drieux Alain Tallon Françoise Waquet Laurence Devillairs Geneviève Brykman Patrick Gautier Dalché Mai Lequan Emmanuel Poulle Bruno Neveu Mikhaïl Xifaras Claude Blanckaert Jean-Yves Goffi 《Revue de synthèse / Centre international de synthèse》1998,119(1):131-166
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Kathryn E. Krasinski Brian T. Wygal Joanna Wells Richard L. Martin Fran Seager-Boss 《Journal of Field Archaeology》2016,41(3):255-270
The subarctic boreal forest, or taiga, is the largest biome in the world but has received minimal archaeological research because of its remoteness and difficult working conditions. In Southcentral Alaska the most common archaeological sites are surface manifestations of proto-historic semi-subterranean caches once used for food storage and living structures. However, in dense summer vegetation, these small-scale features are difficult to locate without high intensity pedestrian survey. To test the usefulness of LiDAR data for archaeological prospection in the taiga, we compare LiDAR imagery to the known distribution of small-scale semi-subterranean cultural features. The use of LiDAR, when complemented with Sky-View Factor, has proven valuable in identifying relatively small semi-subterranean features though it does not replace on-the-ground investigation. Nevertheless, the application of LiDAR to locate low density and small-scale cultural features is widely applicable across the subarctic in densely vegetated contexts and may assist in significantly expanding our current knowledge of land-use patterns and site distributions in logistically challenging places. 相似文献