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211.
This study examines the extent of religious conflict between 1960 and 2004 in the context of all domestic conflicts in that era based on data from the State Failure dataset. The findings show that until 2002 religious conflicts were a minority of all conflicts, but from 2002 to 2004 they were a majority of all conflicts. This study also examines the extent to which groups belonging to different religious traditions (i.e., Christianity, Islam, etc.) participate in conflict. The specific results on the relative participation in conflict by Christian and Muslim groups depend on the method used to measure conflict. However, no matter how conflict is measured, the results consistently show a rise in Islamic participation in conflict since the late 1970s. Also, for nearly the entire period covered by this study, the majority of religious conflicts involved Muslims. All of this supports contentions that rather than causing religion's demise, modernity has caused a resurgence of religion.  相似文献   
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213.
A series of incidents over the past two decades has indicated that some terrorist groups are interested in acquiring and using improvised chemical devices (ICDs). Although the 1993 Chemical Weapons Convention (CWC) is a disarmament treaty that is legally binding only on sovereign states that join it voluntarily, the Convention fortuitously includes several provisions that can help its members to prevent chemical terrorism or to manage the consequences of an attack. This article examines the articles of the CWC that are relevant to counterterrorism and discusses how their implementation could be improved at the national and international levels. The article also addresses the role that the CWC secretariat, the Organization for the Prohibition of Chemical Weapons (OPCW) in The Hague, currently plays in preventing and responding to incidents of chemical terrorism, and the political factors that constrain its activities in the counterterrorism field.  相似文献   
214.
Religion has four basic functions in politics, society and conflict: To provide a value‐laden worldview; to supply rules and standards of behavior based on that worldview; to organize adherents through institutions; and to legitimate actors, actions and institutions. Although these functions have remained constant for most of recorded history, the nature of religious worldviews have changed over time. The magnitude and extent of their impact on intra‐state conflicts vary according to their social context. Modern phenomena have much affected the nexus between religion and society. Ethnic issues, especially national self‐determination, have become intertwined with religious issues. Democratization has provided a new environment in which religious movements must find their place. Fundamentalist demands for a return to first sources as a way of life are, to a great extent, a reaction to two modern phenomena: serious social dislocations caused by modernization and societies in which secular ideologies now fill the social functions which were once the purview of religion.  相似文献   
215.
ABSTRACT

Prominent theories of ethnic conflict argue that instrumental ethnic elites incite violence in order to promote their own power. Yet this approach focuses primarily on political leaders and ignores other ethnic elites, meaning that we know little about how other influential actors think about provocation. In this paper, I present novel data from Northern Ireland on diverse elite attitudes toward polarising Protestant parades with a long history of sparking ethnic violence. Using original surveys of Protestant elected officials and clergy as well as interviews with ex-paramilitaries, this paper demonstrates that these elite groups have different, often competing, interests and opinions regarding contested parades: while politicians tend to support provocative parades, the others do not. By addressing elite actors that are often ignored, I present a more nuanced picture of elite-mass relations and ethnic mobilisation in conflict.  相似文献   
216.
Abstract

China, once seen as a threat by the states of South Asia, is now viewed correctly as an alternative development opportunity. The unprecedented success of the Chinese development model places it as an obvious alternative to that offered by India—or indeed by the Western model of development—but what implications does this have for the middle and small powers that surround India, and indeed for India and the Western developed world? The fundamental rationale for China's relations with South Asia has changed radically, but the Sino-centric nature of Chinese foreign policy remains. Uniquely, for India's neighbours, but also for the global political economy as a whole, Chinese economic power raises political issues of human security, economic interdependence, and the relationship between physical infrastructure and the benefits of global public goods. The Chinese necessity to tranship through South Asia is identified as a complex new reality for the great power.  相似文献   
217.
Humanitarianism is a principal means through which Northern-based Christian groups intervene into sub-Saharan African states. However, current scholarship neglects the agentive roles played by religious actors in the delivery of mainstream aid. This secularises humanitarian governance, “others” religious actors and supports the portrayal of global aid as a technical-rational project, against which faith-based humanitarianism appears inherently suspect. In the post-Cold War period, the Northern-based evangelical community has intensified its support for emergency aid. Professional evangelical relief organisations disproportionately account for the delivery of faith-based humanitarianism. Yet few analyses explore their micro-political and sociological dimensions. Drawing primarily on fieldwork conducted in Juba, South Sudan, I argue that evangelical humanitarianism encompasses overlapping and sometimes competing “religious” and “emergency” imaginaries. Through these, evangelicals are shaped by, negotiate and respond to the structural, normalising and pragmatic pressures of the mainstream humanitarian field. In order to understand how faith-based humanitarianism differs from secular variants—politically, practically, organisationally, ethically—it needs to be analysed as part of the heterogeneous whole of global humanitarianism. I join recent scholarship in arguing for more in-depth analyses of the social dimensions of faith-based aid. Doing so sheds light onto dynamics that cross-cut global humanitarianism in its entirety.  相似文献   
218.
In 2010 in a conference paper on legal education and ethics, we addressed the proposition that exempting degrees offer a unique opportunity to inculcate students with the importance of ethical considerations throughout their legal education, incorporating such considerations in an integrated academic and vocational context. The paper included a detailed analysis of the practicalities of incorporating professional legal ethics into the undergraduate exempting law degree at Northumbria University. Since 2010, there has been relatively little written from a UK perspective on incorporating teaching of legal ethics at the undergraduate stage. Here we review our progress made towards achieving that goal. The article reveals that the results have been limited; we explore the reasons for this, and consider what alternative course(s) might have been followed. As such, our experiences may offer guidance for those intending to engage with the Legal Education and Training Review (LETR) recommendations to incorporate some consideration of ethics into legal education.  相似文献   
219.
220.
The legitimacy of legal authorities – particularly the police – is central to the state's ability to function in a normatively justifiable and effective manner. Studies, mostly conducted in the US and UK, regularly find that procedural justice is the most important antecedent of police legitimacy, with judgments about other aspects of police behavior – notably, about effectiveness – appearing less relevant. But this idea has received only sporadic testing in less cohesive societies where social order is more tenuous, resources to sustain it scarcer, and the position of the police is less secure. This paper considers whether the link between process fairness and legitimacy holds in the challenging context of present day South Africa. In a high crime and socially divided society, do people still emphasize procedural fairness or are they more interested in instrumental effectiveness? How is the legitimacy of the police influenced by the wider problems faced by the South African state? We find procedural fairness judgments play a key role, but also that South Africans place greater emphasis on police effectiveness (and concerns about crime). Police legitimacy is, furthermore, associated with citizens' judgments about the wider success and trustworthiness of the state.  相似文献   
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