全文获取类型
| 收费全文 | 375篇 |
| 免费 | 10篇 |
专业分类
| 385篇 |
出版年
| 2023年 | 6篇 |
| 2022年 | 1篇 |
| 2021年 | 1篇 |
| 2020年 | 11篇 |
| 2019年 | 9篇 |
| 2018年 | 9篇 |
| 2017年 | 27篇 |
| 2016年 | 19篇 |
| 2015年 | 10篇 |
| 2014年 | 10篇 |
| 2013年 | 66篇 |
| 2012年 | 14篇 |
| 2011年 | 10篇 |
| 2010年 | 8篇 |
| 2009年 | 10篇 |
| 2008年 | 12篇 |
| 2007年 | 14篇 |
| 2006年 | 6篇 |
| 2005年 | 9篇 |
| 2004年 | 10篇 |
| 2003年 | 8篇 |
| 2002年 | 14篇 |
| 2001年 | 11篇 |
| 2000年 | 7篇 |
| 1999年 | 6篇 |
| 1998年 | 11篇 |
| 1997年 | 15篇 |
| 1996年 | 11篇 |
| 1995年 | 8篇 |
| 1994年 | 5篇 |
| 1992年 | 6篇 |
| 1991年 | 1篇 |
| 1990年 | 1篇 |
| 1989年 | 4篇 |
| 1987年 | 1篇 |
| 1986年 | 1篇 |
| 1985年 | 2篇 |
| 1984年 | 2篇 |
| 1982年 | 3篇 |
| 1981年 | 1篇 |
| 1980年 | 1篇 |
| 1976年 | 2篇 |
| 1973年 | 1篇 |
| 1972年 | 1篇 |
排序方式： 共有385条查询结果，搜索用时 15 毫秒
331.
Simon Glendinning 《European Legacy》2009,14(4):409-426
This essay explores what it means to say that we live today in “a secular age.” A distinction between two kinds of secularism is introduced and the proposal is made that the secularity that characterises our age belongs to a distinctively Graeco-Christian heritage. This proposal is elaborated and developed in the context of the Nietzschean pronouncement of the death of God and against the background of the decline in theodicial conceptions of history. However, rather than see these issues as connected to a growing nihilism in European society or in terms of a movement towards a widespread atheism, they are interpreted, in many respects optimistically, in terms of the awakening and ongoing movement of a distinctively democratic desire. 相似文献
332.
333.
334.
Simon Martin 《European Review of History》2017,24(1):58-79
The 1960 Rome Olympic Games were held at a pivotal moment in the history of modern Italy and its capital. At the height of the ‘economic miracle’, tourists, international movie stars and entertainers, in addition to a record number of international athletes, flocked to the city to participate in the Games and the dolce vita. As a great ‘national’ project within a global and European context, Rome 1960 offered the organizers and ruling Christian Democratic Party (DC) the opportunity to rebrand Italy and show how far the country had come since the fall of Fascism and the end of the Second World War. While Rome 1960 was a marketing success – Italy’s international reputation was significantly enhanced – close examination of the preparations for the tournament, as well as the Games itself, reveals significant continuities, deep and unresolved political and social tensions, evidence of corruption, and a failure to come to terms with Italy’s recent past and the memory of Fascism. Questioning the extent to which the 1960 Olympics was a turning point in Italian sport and society, it exposes the Italy that existed beneath the sheen: one of stagnation, minimal change, political division and corruption. 相似文献
335.
Simon John 《Journal of Medieval History》2017,43(4):485-504
ABSTRACTWhile modern scholars have often assumed that the models of liturgical kingship which prevailed in Latin Christendom during the Early Middle Ages became less prominent in the Central Middle Ages, more recent work has suggested that royal dynasties including those of France and England maintained practices of liturgical kingship between the eleventh and fourteenth centuries. This article contributes to this recent wave of historiography by examining the image of monarchy which was adopted in the kingdom of Jerusalem between 1099 and 1187. It takes as its focus the inauguration ceremonies and associated royal rituals performed by the monarch during this period, considering aspects of each ceremony, including the various constituent rituals, the place or places in which the rituals were held, the prelates who presided, the identity of other individuals who were recorded as having taken part, and the dates upon which the ceremonies were held. It is suggested that the royal dynasty of Jerusalem was attuned to the liturgical potential of inauguration ceremonies, and that it adopted rituals which were aimed at fostering consensus among the political community of the kingdom. The monarchy created an image of liturgical kingship which combined Western practices with elements that were unique to Jerusalem. 相似文献
336.
Simon C. Smith 《The Journal of imperial and commonwealth history》2016,44(2):328-351
The reasons for the British decision to withdraw from the Gulf are highly contentious. While some scholars have focused on short-term considerations, especially the devaluation of sterling towards the end of 1967, in the British determination to quit the Gulf, others have concentrated on longer-term trends in British policy-making for the region. This article sides with the latter. Britain's Gulf role came under increasing scrutiny following the 1956 Suez crisis as part of an ongoing debate about the costs and benefits of Britain's Gulf presence. In this sense, British withdrawal fitted into a wider pattern of British decolonisation. By the 1960s, the Treasury, in particular, strongly questioned the necessity and cost-effectiveness of the maintenance of empire in the Gulf to safeguard British economic interests there. Recent interpretations which seek to disaggregate the British decision to leave Southeast Asia from the decision to depart from the Gulf are also questionable. By mid-1967, it had already been determined that Britain would leave both regions by the mid-1970s, the only difference being that this decision was formally announced with respect to Southeast Asia, but not with regard to the Gulf. The devaluation of sterling in November 1967, therefore, merely hastened and facilitated decisions which had already been taken. Despite the end of formal empire in the Gulf, Britain did seek, not always successfully, to preserve its interests into the 1970s and beyond. 相似文献
337.
Simon Coleman 《History & Anthropology》2019,30(2):170-189
ABSTRACTI explore the conversion of a Swedish Pentecostal Prosperity preacher to the Roman Catholic Church in order to examine questions of analytical perspective, temporal scale, and ethical discernment in the operation of religiously charged forms of repetition. The paper juxtaposes neo-Pentecostal with Roman Catholic understandings of temporality through tracing the ideological movements of Pastor Ulf Ekman over the past three decades, summarizing these understandings as based around tropes of ‘excess’ and ‘encompassment’ respectively. In exploring repetition as both theoretical category and ethnographic object of observation, I distinguish between actively marked repetition and the merely repetitious, while also drawing distinctions between continuity and the iterative, oscillatory character of repetitive actions. 相似文献
338.
339.
There is growing support amongst scientists worldwide about the need for a shift in river management approaches to include hydrogeomorphic processes. However, the degree to which these concepts are transferred to governmental agencies and practitioners varies widely. In Quebec, for example, many stream restoration projects are based on the (incorrect) assumption that river mobility and its inevitable consequences (bank erosion of meanders, presence of woody debris in the channel) are problematic for salmonids. This paper presents examples drawn from current guidelines on stream restoration for fish habitat in Quebec to demonstrate the need to improve the knowledge exchange among scientists and decision makers about the positive impact of river mobility and large wood dynamics on biodiversity. Our observations reveal that existing guidelines for stream restoration in Quebec need to be revised to better integrate hydrogeomorphic concepts and to no longer assume that maintaining rivers in a static state is beneficial for fish. Adopting the “freedom space for rivers” approach would likely result in improved habitat as it combines natural processes related to mobility, flooding, and riparian wetland connectivity to determine the minimal space around rivers where development should not be allowed, thus allowing river processes to be restored. 相似文献
340.
Melissa A. Clark Colleen M. Cheverko Allyson Simon Emma M. Lagan Mark Hubbe 《International Journal of Osteoarchaeology》2023,33(1):150-163
Accurate and precise age-at-death estimation methods are critical when studying past lifeways. However, adult age-at-death estimation is often difficult because of diverse physiologies, preservation, and timing of biological processes in target and reference populations. These challenges can complicate the comparison of results between studies, which can also be impacted by the training and method preference of each bioarchaeologist. In this paper, we first compare the use of two types of age-at-death estimation methods, namely, traditional methods (e.g., pubic symphyseal aging) and Transition Analysis. Second, we build upon the work of Falys and Lewis (2011), who reported frequencies of adult age-at-death method use between 2000 and 2010, by reporting the frequency of use for traditional methods over the past 40 years with special attention on the last decade. We build further on their work by identifying trends in the minimum age at adulthood, adult age categories, geographic region of institutional affiliation of the first author, and the geographic region of sample origin and interpreting their possible implications on comparability of bioarchaeological literature. Our results show that Transition Analysis, institutional affiliation, and sample origin do not represent major sources of variation in bioarchaeological literature so far. In the case of Transition Analysis, this could result from its limited use thus far, while institutional affiliation and sample origin do not represent major sources of variation because of the relative lack of diversity in both variables. There was, however, substantial variation in the type of traditional method used, the minimum age at adulthood, and adult age categories, which could affect comparability between studies. Our study highlights the need for continued discussion about standardizing bioarchaeological age-at-death estimation while respecting the unique needs of diverse target samples. 相似文献