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81.
82.
Alkaloid extracts from the seeds of Erythroxylum Coca var. Coca grown in the Chapare Valley of Bolivia were subjected to gas and liquid chromatographic-mass spectrometric analyses. Several alkaloids from these seeds were detected and characterized, including methylecgonidine, tropine, 3alpha-acetoxytropane, ecgonine methyl ester, cuscohygrine, N-norbenzoyltropine, benzoyltropine, hexanoylecgonine methyl ester, cocaine, cis-cinnamoylcocaine, and trans-cinnamoylcocaine. Methylecgonidine was determined to be the primary constituent and not an analytical artifact. Additionally, two significant new uncharacterized alkaloids were established as present. Recent evidence suggests that some cocaine processors are adding this seed extraction material to cocaine extracted from coca leaf and may impact cocaine impurity signature profiles. 相似文献
83.
Scholars have documented the importance of developing gender-responsive services for girls in order to address their unique needs and reasons for entering the juvenile justice system. Although researchers have made progress in efforts to develop gender-responsive services, the research and policy literature does not provide a clear definition of what constitutes a gender-responsive approach. This study examined qualitative interviews with juvenile court staff (N?=?39). Court staff lacked familiarity with gender-responsivity and most used the term interchangeably with gender-specificity. However, multiple court staff expressed a need for programming for girls and more research on the effectiveness of gender-responsive services. 相似文献
84.
Valerie Cromwell 《议会、议员及代表》2013,33(1):87-89
Esther S. Cope: Politics Without Parliaments 1629–1640 (Allen and Unwin, 1987; pp. xiii, 252; ISBN 0 04 941020 2; £22.) Mark A. Kishlansky: Parliamentary Selection. Social and Political Choice in Early Modern England (Cambridge University Press, 1986; pp. xiii, 258; ISBN 0 521 31116 0; pb. £8.95.) Hal Draper (ed.): The Marx‐Engels Register: A Complete Bibliography of Marx and Engels’ Individual Writings: Volume II of the Marx/Engels Cyclopedia (New York: Schocken Books, 1985; pp. xxx, 271; £25.50.) Ingrid Detter De Lupis: International Law and the Independent State (Aldershot, Gower, 2nd edition, 1987; pp. xxvi, 252; 0–566–05140–0; £22.50.) 相似文献
85.
Valerie Sperling 《Nationalities Papers》2013,41(4):591-603
While Pussy Riot's “Punk Prayer” and its aftermath constituted something of a turning point for Russia politically – as well as personally for the women imprisoned afterwards – it was neither the first nor last of Pussy Riot's endeavors. Among other things, their series of songs, published as video clips on the web, endorsed mass protest against the Putin regime, criticized state-sponsored homophobia, and praised feminism as a possible curative for Russia's many ills. In setting forth their ideas, however, Pussy Riot's lyricists made use of traditional masculine and feminine gender norms as well as homophobia, wielding these against their opponents in the regime and thereby reinforcing them in ways that other self-identified Russian feminists found problematic at best.In this article, I review Pussy Riot's collection of songs in chronological order, highlighting the areas where gender norms and apparent misogyny, sexism, and homophobia appear. I weave my explications of the content of Pussy Riot's productions in with the responses of Russian feminist activists to Pussy Riot's lyrics and actions. Taking into account the views of some non-feminist Russian commentators in addition to self-identified feminist activists, I discuss a range of evaluations of the content of Pussy Riot's compositions, as well as differing appraisals of the means that Pussy Riot employed to achieve what they viewed as feminist ends: undermining or even unseating the Putin regime. 相似文献
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Valerie Stoker 《Journal of Indian Philosophy》2007,35(2):169-199
This article explores the way in which Madhva (1238–1317), the founder of the Dvaita Vedānta system of Hindu thought, reformulates
the traditional exegetic practice of nirukta or “word derivation” to validate his pluralistic, hierarchical, and Vaiṣṇava reading of the Ṛgvedic hymns. Madhva’s Ṛgbhāṣya
(RB) is conspicuous for its heavy reliance on and unique deployment of this exegetical tactic to validate several key features
of his distinctive theology. These features include his belief in Viṣṇu’s unique possession of all perfect attributes (guṇaparipūrṇatva)
and His related conveyability by all Vedic words (sarvaśabdavācyatva). Such an understanding of Vedic language invokes the
basic nirukta presupposition that words are eternally affiliated with the meanings they convey. But it is also based onMadhva’s
access to a lexicon entitled Vyāsa’s Nirukti with which his critics and perhaps even his commentators seem to be unfamiliar.While
the precise status of this text is the subject of ongoing debate, Madhva’s possession of special insight into the sacred canon
is established in part by his unique claim to be an avatāra of the wind god Vāyu and a direct disciple of Viṣṇu Himself in
the form of Vyāsa1. Thus, Madhva’s use of nirukta invokes his personal charisma to challenge not only conventional understandings of the hymns
but traditional exegetic norms. Madhva’s provision of an alternative tradition of nirukta provoked sectarian debate throughout
the Vijayanagara period over the extent to which one could innovate in established practices of reading the Veda. Articulating
the Veda’s precise authority was a key feature of Brahmin debates during this period and reflects both the empire’s concern
with promoting a shared religious ideology and the competition among rival Brahman sects for imperial patronage that this
concern elicited. By looking at how two of Madhva’s most important commentators (the 14th-century Jayatīrtha and the 17th-century Rāghavendra) sought to defend his niruktis, this article will explore how notions of normative nirukta were articulated
in response to Madhva’s deviations. At the same time, however, examining Madhva’s commentators’ defense of his niruktis also
demonstrates the extent to which Madhva actually adhered to selected exegetic norms. This reveals that discomfort with Madhva’s
particular methods for deriving words stemmed, in part, from a more general ambivalence towards this exegetical tactic whose
inherent open-endedness threatened to undermine the fixity of the canon’s very substance: its language.
Vyāsa’s Nirukti is one of several ”unknown sources” cited in Madhva’s commentaries whose exact status continues to be debated.
Some scholars (e.g. Rao, Sharma, Siauve) maintain that these texts are part of a now lost Pāṅcarātra tradition that Madhva
is attempting to preserve. This may be true for many of these citations. However, in addition to claiming to be both an avatāra
of Vāyu and Viṣṇu-as-Vyāsa’s student, Madhva states in several places (e.g., VTN 42, RB 162) that the canon has suffered loss
during transmission and that only Viṣṇu can reveal it in its entirety. Thus, it is possible that Madhva intends texts like
Vyāsa’s Nirukti to be viewed as part of an ongoing and corrective revelation, a notion that is compatible with many Vaiṣṇava
traditions (Halbfass, 1991: 4). 相似文献
88.
Valerie Ledwith 《Space and Polity》2017,21(3):335-354
Recent education policy debates in Ireland have focused on whether the dominance of the Catholic Church in primary school provision is an appropriate model for an increasingly diverse population, rather than concern with migrant clustering and/or segregation per se. Efforts to ensure that students from a range of religious or non-religious backgrounds are catered for in education contexts are to be lauded. However, this research provides clear evidence of migrant segregation as a result of how school choice impacts attendance patterns on the ground. This is not surprising, given the evidence from research on school choice which highlights the fact that it can exacerbate socio-economic and demographic segregation. As such, enshrining parental choice as the corner-stone of school provision in Ireland is flawed since it, intentionally or otherwise, builds an educational infrastructure that encourages school segregation. 相似文献
89.
Valerie Lee 《Women: A Cultural Review》2013,24(2):200-206
Sheila Rowbotham, A Century of Women: The History of Women in Britain and the United States, London: Viking, 1997, £20. Joan Raphael‐Leff and Rosine Jozef Perelberg (eds.), Female Experience: Three Generations of British Women Psychoanalysts on Work with Women, London: Routledge, 1997, £17.99. 相似文献
90.