全文获取类型
收费全文 | 201篇 |
免费 | 4篇 |
出版年
2024年 | 1篇 |
2020年 | 1篇 |
2019年 | 4篇 |
2018年 | 3篇 |
2017年 | 5篇 |
2016年 | 2篇 |
2015年 | 4篇 |
2014年 | 5篇 |
2013年 | 90篇 |
2012年 | 3篇 |
2011年 | 2篇 |
2010年 | 2篇 |
2009年 | 8篇 |
2008年 | 6篇 |
2007年 | 2篇 |
2006年 | 1篇 |
2005年 | 3篇 |
2004年 | 2篇 |
2003年 | 2篇 |
2001年 | 1篇 |
2000年 | 3篇 |
1999年 | 1篇 |
1998年 | 1篇 |
1997年 | 4篇 |
1995年 | 4篇 |
1994年 | 5篇 |
1993年 | 2篇 |
1992年 | 4篇 |
1991年 | 1篇 |
1989年 | 2篇 |
1987年 | 1篇 |
1986年 | 2篇 |
1985年 | 1篇 |
1983年 | 1篇 |
1982年 | 3篇 |
1981年 | 2篇 |
1980年 | 2篇 |
1978年 | 1篇 |
1977年 | 1篇 |
1976年 | 4篇 |
1975年 | 1篇 |
1974年 | 2篇 |
1973年 | 2篇 |
1972年 | 2篇 |
1971年 | 2篇 |
1970年 | 1篇 |
1969年 | 1篇 |
1967年 | 2篇 |
排序方式: 共有205条查询结果,搜索用时 15 毫秒
61.
62.
Frederick Errington Deborah Gewertz 《Oceania; a journal devoted to the study of the native peoples of Australia, New Guinea, and the Islands of the Pacific》2019,89(3):284-300
In 2019, we returned to Karavar, one of Papua New Guinea's Duke of York Islands. Since our last visit 28 years earlier, many with whom we worked had died. However, their children knew about us and were eager for our recollections about the lives and times of their parents. We, in turn, wished to learn about current lives and times. Our conversations, thus, often focused on multi‐generational changes. Significantly, most Karavarans thought that these changes had been for the better. Indeed, they seemed relatively satisfied with their present circumstances. In contrast, the Karavarans we had earlier known were frequently fired up with grievance, disappointment, possibility, and occasional exultation. Here we consider how contentiousness turned into contentment; how, what Karavarans had been, approached what they wanted to be. In understanding this historical process, we consider several ramifying ‘events’: happenings that Karavarans recognized, whether immediately or in retrospect, as interrupting business as usual and, ultimately, as challenging assumptions about the workings of their world. 相似文献
63.
64.
65.
66.
67.
Frederick V. Simmons 《Political Theology》2013,14(8):681-688
ABSTRACTHow theological is political theology? Twentieth century American Protestantism illustrates that the answer depends on more than the extent to which a political theology is theological. For example, Walter Rauschenbusch and subsequent emancipatory political theologians understand theology's political significance very differently than John Howard Yoder and other political theologians influenced by the Radical Reformation. Nevertheless, both groups conceive the Christian gospel as a politics and so concur that Christian theology is essentially political. By contrast, Reinhold Niebuhr interpreted the gospel as disclosure of God's mercy and therefore denied that Christian theology is primarily a politics--for society or the church. Hence, although all three of these political theologies are thoroughly theological, they are not political in the same manner or for the same reasons. Accordingly, in addition to quantitative considerations, ascertaining theology's place in political theology involves discerning how a political theology is theological and why a theology is political. 相似文献
68.
69.
70.