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91.
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
92.
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
93.
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
94.
95.
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
96.
97.
Earlier studies haw shown that professional orientations are related to individual compliance with laws and regulations. However, no quantitative studies have focused on compliance at the organizational level and the professional orientations of the chief executive officer. Studies on dues and law breaking at the individual level have focused on professional orientations, but within an organization there are other aspects of professionalism that will be of import in determining the organization's compliance with the law. We posit that professionalism is a more complex notion for individuals located in an organizational setting. Utilizing data collected from 410 Australian nursing homes, which are characterized by a flat management structure, the data show that of three aspects of professionalism—orientation, values, and autonomy—it is professional autonomy that directly affects organizational compliance. However, the data do suggest that the relationship between professional orientations and organizational compliance are mediated by the complexity of the organization. Organizational culture is also shown to be an important factor in explaining compliance with the law. 相似文献
98.
As retailers in the North increasingly adopt codes of practice containing social and/or environmental provisions in global supply chains, there is a need for rigorous assessment of their social impact. Moving beyond the rhetoric, it is important to establish the actual impact of such codes on poorer workers, their families, and other local stakeholders. This paper sets out the key methodological and conceptual issues arising in such an assessment as identified by a three-year study on the South African wine industry. It reviews the different motivations and approaches employed by code bodies, donors, academics, and practitioners, and highlights the lack of workers' voices in the debate on corporate responsibility as well as some of the early research findings. Finally, it explains how the inherent power inequalities in global supply chains make it more difficult to adopt a truly empowering approach to assessing the impact of codes of practice. 相似文献
99.
100.
Valerie Sartor 《北京周报(英文版)》2014,(2):48
正China has become an economic superpower,but that success is not contingent on Chinese businessmen,government officials,and other elites on having assimilated into a Western style of communication.There are still vast differences in the ways in which Chinese interact with Western people,and with the world at large.Significantly,the primary function of Chinese communication strategy 相似文献