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Jeff Noonan 《European Legacy》2016,21(1):38-51
At different times Horkheimer, Adorno, and Marcuse argued that immortality is a condition of overcoming misery and achieving complete human freedom. Their arguments were made before “practical immortality” had become a concrete scientific project. The difference between what was then and what is now scientifically possible alters the ethical and political value of the idea of immortality. Had the first generation of critical theorists occupied the present historical moment, they would have realized that science harnessed to the demand for limitless life would not solve the kind of ethical and existential problems they hoped it would. I argue that the scientific struggle against human finitude is driven by the same egocentric concern for money and self-maximization that early critical theory diagnosed as the main psychological pathology caused by capitalism. Finitude, I conclude, is the price human beings must pay if they are to live free and meaningful lives. 相似文献
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Jeff Snyder-Reinke 《Frontiers of History in China》2016,11(1):1-20
The late imperial Chinese state made a concerted effort to regulate the bodies of the dead. The statutes and substatutes of the Qing Code not only specified how and when corpses were to be buried, but they also criminalized the exposure, manipulation, alteration, and destruction of dead bodies. Through an examination of legal cases related to the crime of “uncovering graves” (fazhong ), this article explores the uses and abuses of corpses in early nineteenth century China. It argues that dead bodies presented a unique problem for the state. On the one hand, laws related to uncovering graves were intended to keep corpses in their proper places. Once a corpse was buried, it was supposed to be fixed—ritually, materially, and spatially. Unfortunately, this ideal could never be fully realized, since corpses were always in motion. They decomposed; they shifted in the earth; they were exposed by soil erosion; and they were subjected to degradation over time. Moreover, they were disturbed, moved, manipulated, gathered, divided, circulated, and even consumed medicinally by others. In other words, many corpses had interesting and eventful social lives. This article explores some of these lives in an effort to illuminate how the state attempted to manage and control intractable bodies during the nineteenth century. 相似文献
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'Big Brothers' is an international, philanthropic fraternal organisation dedicated, in its own words, 'to match boys seven to seventeen from lone-parent female families with mature male role models over eighteen … toward contributing to the healthy development of these children'. A primary objective of this 90 year-old institution is thus to instil a masculine culture and nurture a masculine identity in male children by providing an adult male presence, 3-4 hours a week, in the lives of boys without a male role model. This article asks, which kinds of masculine identities are promoted as acceptable and why? Drawing upon the geographies of feminism, masculinity, and advertising, the article presents a socio-semiotic analysis of the format, content and signs employed by 'Big Brothers' of Canada and the USA in their recruitment campaigns. Using printed promotional material spanning the institute's history, as well as an interview with the Marketing Director of a recent Big Brother recruitment campaign, the slogans, icons, and gender-myths used to represent males and same-sex friendships in the symbolic spaces of their advertisements are critiqued. Results exemplify the instability of the 'masculine gaze' and suggest that the discourse of patriarchal masculinity situates the Big Brothers institute itself in an 'uneasy' place, one where the masculine gender-myths may be collapsing but are nevertheless evoked to ensure volunteers and society at large that a 'legitimate' form of homosocial masculinity prevails, one that does not transgress 'out of bounds' and into the 'homosexual'. 相似文献
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