全文获取类型
收费全文 | 568篇 |
免费 | 42篇 |
出版年
2023年 | 10篇 |
2022年 | 2篇 |
2021年 | 3篇 |
2020年 | 17篇 |
2019年 | 33篇 |
2018年 | 37篇 |
2017年 | 49篇 |
2016年 | 42篇 |
2015年 | 24篇 |
2014年 | 20篇 |
2013年 | 124篇 |
2012年 | 27篇 |
2011年 | 40篇 |
2010年 | 32篇 |
2009年 | 26篇 |
2008年 | 16篇 |
2007年 | 10篇 |
2006年 | 16篇 |
2005年 | 8篇 |
2004年 | 9篇 |
2003年 | 6篇 |
2002年 | 14篇 |
2001年 | 6篇 |
2000年 | 5篇 |
1999年 | 9篇 |
1998年 | 2篇 |
1997年 | 4篇 |
1996年 | 2篇 |
1995年 | 2篇 |
1994年 | 2篇 |
1993年 | 2篇 |
1992年 | 3篇 |
1990年 | 1篇 |
1989年 | 1篇 |
1988年 | 2篇 |
1985年 | 1篇 |
1972年 | 2篇 |
1971年 | 1篇 |
排序方式: 共有610条查询结果,搜索用时 46 毫秒
541.
This paper will examine how the physical reality behind Tallis’s illustrations can be illuminated to explore the commercial, domestic and social dimensions of Tallis’s London. It will explore the range of material culture available, and how this can be used to analyse interior space, in particular through English Heritage’s Architectural Study Collection. Two preliminary case studies will investigate the future potential for looking behind the façades of early Victorian London. 相似文献
542.
543.
544.
545.
546.
547.
Matthew E. Harris 《European Legacy》2015,20(3):239-254
To clarify Vattimo’s position on secularism and Islam, I first discuss his view that secularisation as kenosis and caritas entails the nihilistic vocation of Being, as expressed in our postmodern world where there appear to be no facts, only interpretations. I then survey some of Vattimo’s negative judgements of Islam, which appear to be out of keeping with his own disavowal of “modern” ideals such as “progress” and “grand narratives.” After analysing Islam’s turbulent history of secularism, I suggest the need for Islamic secularism for its own religious and political reasons. Vattimo’s theory of secularisation helps to identify not only what Islam should avoid in pursuing its own secularisation (an Enlightenment notion of subjectivity), but also what it can emphasise within its own tradition as a stimulus towards secularisation: the Golden Rule. This rule, if presented by influential imams as spiritually and as ethically open to the other as possible, may lead through action-based dialogue to a form of reciprocal listening that is the core of Vattimo’s notion of secularism, but which is based, at the same time, on the awareness of the gulf between the transcendence of Allah and the finitude and fallibility of human politico-religious institutions. 相似文献
548.
549.
550.
Matthew Gandy 《对极》2003,35(5):1022-1028