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Archaeological evidence of ceramic production most commonly consists of locally procured raw materials. Excavations at Tell el-Timai in Lower Egypt recovered raw fine marl clay from two transport jars in the vicinity of pottery kilns dating to the 4th century b.c. Production wasters of small perfume bottles produced in the same fine marl clay were found inside the kilns. The marl clay inside the jars pointed to an origin outside of Lower Egypt. Samples of the clay and wasters, along with a confirmed locally sourced sample, were subjected to X-Ray Fluourescence (XRF) analysis, revealing significant differences in their chemical compositions. The results of the analysis are compared to published Egyptian data and an Upper Egyptian provenience is suggested because the raw clay is consistent with available comparative XRF data. 相似文献
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Nicholas Olkovich 《Political Theology》2018,19(3):227-246
William T. Cavanaugh argues that the politics–religion distinction presupposes covert commitments that inappropriately support a “migration of the holy” from the church to the state. Despite his strong critical instincts, several of his genealogical propensities appear to stand in tension with his commitments to constitutional democracy and the universality of grace. By contrast with Cavanaugh, John Rawls’ post-metaphysical reformulation of the politics–religion aims to identify a public criterion compatible with a plurality of comprehensive doctrines. Although I commend Rawls for retaining some form of this distinction, I question the possibility of a post-metaphysical standpoint and its compatibility with his commitment to what he calls the “fact of pluralism.” Drawing on Bernard Lonergan’s transpositions of human nature and grace in this paper’s final section, I develop an alternative account of the relationship between politics and religion that aims to harmonize some of the strongest insights from the work of Cavanaugh and Rawls. 相似文献
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Nicholas R. G. Stanger XEMŦOLTW Nicholas Claxton 《The American review of Canadian studies》2018,48(3):314-326
This article explores the personal experiences using a currere model of two new academics and their investigations into the relationships between Indigenous education and environmental education. It outlines the challenges of Indigenous education within the contexts of higher education in the Coast Salish region with a specific focus on the Canadian role in Indigenizing education. We suggest that an intervention in our current practices is necessary in light of the ongoing violations of the Universal Declaration of Human rights and the Declaration of the Rights of Indigenous Peoples. We provide language and insights into cultural schizophrenia, authenticity, and the complexities of Indigenization. 相似文献
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The Material Culture of Daily Living in the Anglo‐Saxon World. Ed. by Maren Clegg Hyer and Gale R. Owen‐Crocker. Exeter Studies in Medieval Europe. Exeter: University of Exeter Press. 2011. 386 pp., 70 illus., b/w and line drawings. £60. ISBN 978 0 85989 843 0. 下载免费PDF全文
Nicholas A. Sparks 《Early Medieval Europe》2016,24(2):243-244
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The article tests the claim that certain Labour MPs and ministersin the 1920s succumbed to an aristocratic embrace.It begins with a short account of debates in the early LabourParty over social mixing, which culminated in the 1924 disputeover the wearing of Court Dress by some Labour ministers. Theextent of embrace is assessed through the examinationof who wore Court Dress (and why), who was offered and acceptedhonours, and of patterns of residence, income and wealth, andparticipation in London Society, measured by club membershipsand appearances in the Court & Social columns of The Times.The article concludes by examining the usefulness of the ideaof aristocratic embrace in explaining the defectionof J.R. MacDonald and others from the Labour Party in 1931. 相似文献