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221.
One of the distinguishing features of international terrorism the past fifteen years has been the resurgence and proliferation of terrorist groups motivated by a religious imperative. Such groups are far more lethal than their secular counterparts, regarding violence as a divine duty or sacramental act conveyed by sacred text and imparted by clerical authority. Moreover, religious terrorism is not restricted to Islamic terrorist groups exclusively in the Middle East. The same characteristics—the legitimization of violence based on religious precepts, the sense of profound alienation and isolation, and the attendant preoccupation with the elimination of a broadly defined category of “enemies”—are also apparent among American Christian white supremacists, among some radical Jewish messianic terrorist movements in Israel, and among radical Sikh movements in India. Finally, as many of these groups embrace strong millennialist or apocalyptic beliefs, we may be on the cusp of a new and potentially more dangerous era of terrorism as the year 2000—the literal millennium—approaches. 相似文献
222.
Abstract This article compares and evaluates the contributions of middle range powers to global governance initiatives. Examining participation in terms of personnel, financial and ideational contributions, we test several hypotheses derived from neorealism, critical theory, liberalism, constructivism, and post-internationalism against six cases: Canada, Japan, China, Russia, India and Brazil. We find that material power has a negative impact on contributions, while a country’s leadership’s attitude towards the international order, the length of its membership in major international organisations and the strength of its civil society all seem to have positive effects on its participation in global governance. Trade dependence, however, does not seem to exhibit the expected impact. The article indicates that multiple theoretical approaches may prove useful for evaluating the behaviour of middle range powers, and that further research should be conducted on the relative importance of each of the factors mentioned above in explaining middle range power contributions to global governance. 相似文献
223.
Things Fall Apart. Chinua Achebe, 1986.150pp. £3.50pb Arrow of God. Chinua Achebe, 1986. 230pp. £3.50pb A Grain of Wheat. Ngugi wa Thiong'o, 1986. 247pp. £3.95pb Petals of Blood. Ngugi wa Thiong'o, 1986. 250pp. £3.95pb God's Bits of Wood. Sembene Ousmane, 1986. 245pp. £3.50pb Estrangement. Elechi Amadi, 1986. 244pp. £3.95pb London: Heinemann Educational Books (African Writers Series) The Beggar's Strike. Aminata Sow Fall, London: Longman (African Classics). 1987.112pp. £2.95pb The Real Life of Alejandro Mayta. Mario Vargas Llosa (Translated by Alfred MacAdam) New York: Vintage books. 1986. 309pp. $6.95pb The Penguin Book of Modern Urdu Poetry. Edited by Mahmood Jamal, Harmondsworth: Penguin. 1986. 165pp. £3.95pb 相似文献
224.
Mike King 《Critical Criminology》2013,21(4):463-475
Negotiated management—various forms of communication, collaboration and cooperation between police and protest organizers, often taking the form of protest permits—has been mainly theorized as a means to mitigate police violence while respecting protesters’ 1st Amendment rights. A few theorists have problematized this view, suggesting that negotiated management is a form of social control that puts various restrictions on dissent. Drawing from my research on Occupy Oakland, I build upon these critiques to illustrate how negotiated management was used as a tool of repression in two key ways, and how newer forms of repression (strategic incapacitation) are still enmeshed in its logic. First, by criminalizing legal activity among protesters, through the use of a permit, who were then subjected to police repression. Second, I show how negotiated management as a normative structure of protest was used as a form of repression, even when communication and cooperation with police were clearly rejected by the movement. I illustrate how the refusal of negotiated management was used to discredit the movement and subject it to physical repression. Rather than seeing negotiated management as an alternative to police repression and strategic incapacitation, I argue that they are two sides of the same policing project, the primary aim of which is to prevent disruptive protest. 相似文献
225.
“Broken Windows,” Urban Policing, and the Social Contexts of Race and Neighborhood (Dis-)Empowerment
Mike King 《Critical Criminology》2013,21(4):533-538
Robert Sampson’s “Great American City” is a methodologically rich and theoretically broad contribution to the literature on durable inequality in US cities. While empirically clear on the causes and consequences of lasting social exclusion, the text’s insights remain somewhat trapped behind the “collective efficacy” language of the “broken windows” theories it attempts to shatter. In looking at community empowerment, or its lack, in the inner-city, the racialized role of urban police must be central to any analysis of the cycle of crime and poverty, and how to break it. 相似文献
226.
Mike Gane 《Economy and Society》2013,42(2-3):298-312
This article examines continuities and change in Cangilhem's thought with particular reference to the status of biology and sociology and to the theme of intellectual and social progress. It is suggested that one of the central issues of Cangilhem's writings is an attempt to work through the problems raised by the programme of Comtean positivism. The fact that Canguilhem's reflections were not completely unambigous is dusscussed through an examination of those parts his work which deal directly or indirectly with pathology. 相似文献
227.
228.
Laurence Armand French 《Critical Criminology》1995,6(2):72-78
Aboriginal justice in the United States is unique for two reasons. First, Aboriginal Natives subscribed to the Harmony Ethos,
a system whereby Natives did not detach themselves from nature. Unlike Western cultures, they lived cooperatively with ‘Mother
Earth’, ‘Father Sky’ and everything these two entities represented. Secondly, no other group in US history has been subjected
to the magnitude of deliberate policies aimed at their destruction. Manifest physical genocide towards Native peoples was
exercised and sanctioned by the US government until the 1890s while the more subtle practice of ‘cultural genocide’ continues
to the present. Yet, in spite of these assaults on Native culture, attributes of their Aboriginal ways have not only survived
but have experienced a resurgence within the past decade. Unfortunately, it appears that the more Native traditions survive,
the more adamant are local, state, and federal efforts towards destroying any remnants of traditional values and customs including
tribal autonomy. 相似文献
229.
Theory and practice in crime prevention and crime reduction have developed and changed significantly, but attention has been focused largely upon conventional forms of crime (especially street crime) and upon situational approaches to their reduction. Drawing on research with a variety of relevant organisations across Europe, this article explores the possibilities of developing more effective crime reduction strategies in respect of organized crime, an area in which (despite important exceptions, particularly in relation to financial regulation), law enforcement rather than prevention has continued to dominate the thinking and the practical responses of the police and other relevant agencies. It illustrates the difficulties of evaluating prevention in the many areas in which data quality on crime levels and their organisation are poor, but also gives examples (mainly financial crime) where private sector data quality are good enough to demonstrate effectiveness. It differentiates impact on crime from impact on the organisation of crime, and between market crimes involving voluntary vice and predatory crimes involving direct harm to victims, concluding that current performance indicators for enforcement agencies may need substantial revision if the focus shifts to organised crime reduction. 相似文献
230.