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71.
72.
Philip Lockley 《The Journal of religious history》2013,37(3):369-390
This article recovers the global history of the English millennial religion of Southcottianism. After Joanna Southcott died in 1814, leaving thousands of English followers still expecting the millennium that she prophesied, elements of her movement generated further prophets and a dynamic missionary division known as “Israelite Preachers.” From the 1820s onwards, these preachers took Southcott's ideas and new doctrines developed by her successor, John Wroe, throughout the British Isles, then the English‐speaking world, most notably Australia and North America. Drawing mission approaches (and recruits) from revivalist dissent, Israelite preachers forged first a Britain‐wide sect, then a global movement which followed the British settler diaspora and competed with rival American millennialisms. The spread of Southcottianism is a forgotten episode in the story of nineteenth‐century British colonial missions, and an argument for examining millennial movements beside more mainstream Christianity. 相似文献
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Philip A. Shaw 《Early Medieval Europe》2013,21(2):115-139
Single‐sheet charters and coin epigraphy provide valuable evidence for the development of representations of the Old English dental fricative in the seventh and eighth centuries. This evidence indicates differing Kentish and Mercian practices up to the 780s, when scribes in both areas rapidly adopt <ð> to represent this sound. In Kent, occasional experimentation with this character from perhaps as early as the reign of Eadbald (616–40 ad ) may suggest a lengthy period of gradual adoption prior to the rapid increase. Mercian practice instead shows an abrupt adoption, which is perhaps the result of reform according to external (perhaps Kentish) models. 相似文献
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Philip M. Butcher 《英国考古学会志》2013,166(1):129-163
AbstractDocumentary evidence reveals that, when in 1395 the Purbeck marble tomb with gilt cast copper-alloy effigies commemorating Richard II and his queen, Anne of Bohemia, was installed in St Edward the Confessor's Chapel in Westminster Abbey, another tomb was moved to make room for it. It has commonly been supposed that the displaced tomb was the Cosmatesque tomb chest now in the south ambulatory, which has traditionally been believed to house the bones of Katherine, daughter of Henry III, and up to eight other royal infants and older children of Henry III and Edward I. Examination of the evidence indicates that neither part of this view is correct. Three other tombs may have been moved from the Confessor's chapel; of these, the highstatus monument to William de Valence is the most likely candidate for the tomb displaced in 1395. 相似文献
78.
SURVEY of a field, immediately north of the early Norman motte-and-bailey castle of Hen Domen, Montgomery, revealed ridge-and-furrow, averaging 4 m. in width, cut by the outer ditch of the bailey. Excavation demonstrated that the ridge-and-furrow extended under the inner rampart of the bailey. Pollen analysis of the buried soil showed the former presence of cereals and the weeds of cultivation. A Carbon-14 date from charcoal in the buried soil reinforced the view that this field-system was in use before the Norman conquest. 相似文献
79.
Philip Schofield 《History of European Ideas》2013,39(8):1125-1142
SUMMARYJeremy Bentham has two very strong commitments in his thought: one is to the principle of utility, or the greatest happiness principle, as the fundamental principle of morality; the other is to truth, as indicated, for instance, in his opposition to falsehood and fiction in the law. How, then, did Bentham view the relationship between utility and truth? Did he think that utility and truth simply coincided, and hence that falsehood necessarily led to a diminution in happiness, and conversely truth led to an increase in happiness? This article addresses this issue through two bodies of material: the first consists of Bentham's writings on religion under the heading of ‘Juggernaut’ and dating from 1811 to 1821; the second consists of the writings on judicial evidence dating from 1803 to 1812 and which appeared in Rationale of Judicial Evidence. 相似文献
80.
Philip Arestis 《History of European Ideas》2013,39(5):667-668