排序方式: 共有100条查询结果,搜索用时 31 毫秒
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Claire Feuvrier Prévotat Isabelle Paresys Jean-Michel Sallmann Joël Cornette Laurent Bourquin Françoise Waquet Nicole Lemaître Jean-Yves Mollier Isabelle Backouche Dominique Poulot Perrine Simon-Nahum Marie-Claire Hoock-Demarle 《Revue de synthèse / Centre international de synthèse》1996,117(3-4):547-575
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Noël Gray 《European Legacy》1996,1(7):2113-2118
Questions of Evidence: Proof, Practice, and Persuasion across the Disciplines. Edited by James Chandler, Arnold I. Davidson, and Harry Harootunian (Chicago: University of Chicago Press, 1994) 518pp. $45.00 cloth $19.95 paper.
The Creation of Scientific Effects: Heinrich Hertz and Electric Waves. By Jed Z. Buchwald (Chicago: University of Chicago Press, 1994) 428pp. $32.95 paper $75.00 cloth. 相似文献
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Jean-Marc Drouin Patrick Gautier Dalché Fabien Chareix Charles Lenay Monique Cottret Bernard Vandewalle François Laplanche Françoise Waquet Agnès Spiquel Ariane Poulantzas Olivier Martin Sophie Roux Ilana Löwy Françoise Waquet Isabelle Brian Michel Cassan Jean-Marc Rohrbasser Jean-Michel Vienne Marc Renneville Bernard Lahire Mikhaäl Xifaras Bertrand Binoche Stéphane Haber Jean-François Pradeau Noël Bonneuil Marie Jaisson 《Revue de synthèse / Centre international de synthèse》1997,118(4):551-613
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Elidor Mëhilli 《国际历史评论》2015,37(5):1037-1058
Under Communism, Albania and North Korea rejected de-Stalinisation, clung to leader cults, and, after the acrimonious break between Moscow and Beijing, championed ‘self-reliance’. Often mentioned in passing, the Albanian–North Korean parallel has seldom been analysed. This article highlights three aspects that shaped the Communist regimes' insecurity: the social dynamics of war and early threats; the challenge presented by de-Stalinisation in 1956; and the momentous Sino–Soviet split in the early 1960s. Like the boisterous language of Marxism-Leninism and the drive to engineer a non-capitalist society, insecurity was also built into the Communist international system. Clinging to Stalinist methods, then, was also a reflection of the self-destructive potential of calls for reforming the Communist system, which threatened to tear the Eastern bloc apart. Tirana and Pyongyang pursued different paths to ‘self-reliance’, yet they could not help speaking a similar language and facing similar problems. North Korea ultimately joined the Non-Aligned Movement but achieved little success in the Third World. The irony is that tiny, isolated Albania, which shunned the Movement, ultimately ended up non-aligned: violently critical of Moscow, Beijing, and Washington, and distrustful of practically everyone else. 相似文献
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Noël Bonneuil 《History and theory》2016,55(2):253-269
Courtly love appeared in twelfth‐century Europe as a dissent from the emotional regime established by the Gregorian Reform, by setting the lady, instead of God, as the object of worship. From a game‐theory perspective, courtly love and hedonism correspond to Nash equilibria, in contrast to Christian marriage, whose stability is threatened by sex‐as‐appetite on one side and devotion to God on the other, and whose maintenance depends on moral control. The Church developed fear and shame, which are counter‐emotions to desire‐as‐appetite. Courtly love restored the thrill of forbidden adventure. It also shared traits common to innovations in the natural world: it added complexity (by increasing costs, emphasizing courtship, self‐restraint, and extremes of suffering); it was made possible by the plasticity of mating relationships; it introduced a small disorder in the ordered regime of Christian marriage; it demanded an adaptive effort, requiring the man to face ever more perilous trials and the woman to appear ever more attractive. Though obtained as a small deviation from the existing emotional regime, it had thoroughgoing and long‐lasting consequences for social control and for the political power of the Church. It also deeply modified the dynamic of longing in ego's representation. By taking the temporal form of a capture, it contrasts with twelfth‐century Bengal, where love was characterized by maintenance in an indefinitely repeating worship, by the absence of a here‐now versus target‐later dualism. It also contrasts with eleventh‐century Heian Japan, where love was intermingled with the melancholy of an impossible return, which is the antithesis of the concept of capture. 相似文献