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The Kennemerland, 1971 An interim report 总被引:1,自引:0,他引:1
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Elisabeth Forster 《Frontiers of History in China》2014,9(4):534-557
Abstract In early 1919, people like Hu Shi and Chen Duxiu were regarded as members of an ivory-tower "academic faction" (xuepai), embroiled in a debate with an opposing "faction." After the May Fourth demonstrations, they were praised as the stars of a "New Culture Movement." However, it was not obvious how the circle around Hu Shi and Chert Duxiu was associated with the May Fourth demonstrations. This link hinged on the way in which newspapers like Shenbao reported about the academic debates and the political events of May Fourth. After compartmentalizing the debating academics into fixed xuepai, Shenbao ascribed warlord-political allegiances to them. These made the Hu-Chen circle look like government victims and their "factional" rivals like the warlords' allies. When the atmosphere became hostile to the government during May Fourth, Hu Shi's "faction" became associated with the equally victimized May Fourth demonstrators. Their ideas were regarded as (now popular) expressions of anti-government sentiment, and soon this was labeled the core of the "New Culture Movement." The idea and rhetoric of China's "New Culture Movement" in this way emerged out of the fortuitous concatenation of academic debates, newspaper stories, and political events. 相似文献
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Geography's debates about how to maintain a sense of morally responsible action often emphasise the problematic nature of caring at a distance, and take for granted particular kinds of moral selfhood in which responsibility is bound into notions of human agency that emphasise knowledge and recognition. Taking commodity consumption as a field in which the ethics, morality, and politics of responsibility has been problematised, we argue that existing research on consumption fails to register the full complexity of the practices, motivations and mechanisms through which the working-up of moral selves is undertaken in relation to consumption practices. Rather than assuming that ethical decision‐making works through the rational calculation of obligations, we conceptualise the emergence of ethical consumption as ways in which everyday practical moral dispositions are re‐articulated by policies, campaigns and practices that enlist ordinary people into broader projects of social change. Ethical consumption, then, involves both a governing of consumption and a governing of the consuming self. Using the example of Traidcraft , we present a detailed examination of one particular context in which self‐consciously ethical consumption is mediated, suggesting that ethical consumption can be understood as opening up ethical and political considerations in new combinations. We therefore argue for the importance of the growth of ethical consumption as a new terrain of political action, while also emphasising the grounds upon which ethical consumption can be opened up to normative critique. 相似文献