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41.
Brigid A. Starkey 《政治交往》2013,30(1):31-45
In the wake of the demise of communism and the advent of the 1990–1991 Gulf War, there is concern among some Western elites about a possible Islamic challenge to the prevailing international order. This paper explores the validity of that concern by looking at patterns of interaction and the notion of foreign‐policy change in four countries in the Muslim world—Iran, Egypt, Algeria, and Indonesia, as well as some developments in the larger Muslim world. Juxtaposing social change on foreign policy, the article postulates that economic realism is the definitive force in the international relations of these states; “militant Islam” is more a tool of radical diplomacy than a manifestation of transnationalism; and ties between states in the Muslim world display a regional regime‐style orientation. Domestic Islamization is found to be a force, which, overall, is contributing to accountability and, therefore, rationalization in the foreign‐policy realm. 相似文献
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Abstract The present study investigated whether child (six–eight years of age) and adult witnesses (18–29 years of age) would exhibit an own-age bias when trying to identify targets from video lineups. One hundred and eighty-six participants viewed two filmed events that were identical, except one starred a child target and one a young adult. After a delay of two–three days each witness saw a lineup for the child and adult target. Children exhibited an own-age bias and were better at correctly identifying the own-age target from a target-present (TP) lineup and made more correct rejections for the own-age target-absent (TA) lineup. Adults however, showed a reversed own-age bias for the TP lineups as they made more correct identifications for the child target, but exhibited no bias for the TA lineups. The results suggest that differences in identification accuracy may be due to whether witness age and suspect age overlap. 相似文献
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Solomon PL Tennille JA Lipsitt D Plumb E Metzger D Blank MB 《Journal of prevention & intervention in the community》2007,33(1-2):137-151
In preparation for implementation of a comprehensive HIV prevention program in a Community Mental Health Center for persons with mental illness who are also abusing substances, a rapid assessment procedure (RAP) of existing prevention services that may have developed in the setting over time was undertaken at baseline. In addition to an ecological assessment of the availability of HIV-related information that was available on-site, in-depth interviews and focus groups were conducted with Center administrators, direct-care staff, and mental health consumers. Results indicated that responses regarding available services differed depending upon type of respondent, with administration reporting greater availability of preventive programs and educational materials than did direct-care staff or mental health consumers themselves. But overall, formalized training on HIV prevention by case managers is extremely rare. Case managers felt that other providers, such as doctors or nurses, were more appropriate to deliver an HIV prevention intervention. 相似文献
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The 50-item Violence-Related Attitudes and Beliefs Scale (V-RABS) includes three subscales measuring possible causes of violent behavior (environmental influences, biological influences, and mental illness) and four subscales assessing possible controls of violent behavior (death penalty, punishment, prevention, and catharsis). Each subscale demonstrates good internal consistency and test-retest reliability. Thus, the V-RABS and its component subscales can be valuable research tools for understanding people's beliefs about the causes and controls of violent crime. 相似文献
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Phyllis Granoff 《Journal of Indian Philosophy》1989,17(2):105-128
Conclusions I have attempted here to trace the development of Haribhadra's biography. My contention throughout has been that there is a basic incongruity between what one can discern from the actual works about the author Haribhadra and the legends that came to be associated with him. I have argued that the legends initially came from elsewhere in part from the legends of the arrogant monk who challenges the schismatic Rohagutta, and in part from the stories told of Akalanka, who probably was Haribhadra's contemporary. The question must inevitably arise as to why these stories were attached to Haribhadra, when they so poorly match what we can clearly know to be the attitudes displayed by the writer of the works associated with his name. That is a question I cannot satisfactorily answer, although I suspect that in general the hostile attitude of the prabhadhas and related texts towards Buddhism is a late, deliberately contrived and very political stance.30 It would seem that these legends of Haribhadra and the stories told of others which are also replete with examples of Jain hostility to the Buddhists came to take shape around the 12th century A.D., during a period when Jainism was making significant Hindu conversions, particularly among royalty. We know that the prabandhas were primarily written for royal audiences or for ministers close to the kings. A natural question is then whether we can discern anything specific in the relationship between Buddhism and royal power during the 12th century in India that might have led Jain writers deliberately to cast the Buddhists in an unfavourable light and portray Jains as the extirpators of the Buddhist menace and thus as champions of the true faith. In fact the mid -12th century was a low period for the fortunes of Buddhism in its final stronghold in Bengal. Valllasena of the Sena dynasty came to power c. 1158 A.D. His Dnas-agara was completed in 1169 A.D. and gives ample evidence of the strong emphasis on orthodox Hinduism and promotion of the cause of the Brahmins that historians have associated with the Senas.31 It is tempting to see in the prabandhas, which were addressed to the ruling class, and in the legends of Jain religious and intellectual leaders which emphasize the conflict between Jainism and Buddhism, a continued attempt to separate Jainism radically from Buddhism which was anathema to these kings in Bengal. Hindus had historically regarded Jains and Buddhists as equally outside the Hindu fold and outside the fold of civilization. That Jains in the 12th century devise biographies with a distinct emphasis on the Jain triumph over a Buddhist enemy requires some explanation. That the collections of these biographies were usually addressed to kings and their ministers suggests that courting the royal court may have had something to do with the tone of the biographies. The most obvious historical circumstance that suggests itself by way of explanation for the anti-Buddhist tone of medieval Jain biographies is the contemporary Hindu revival in Bengal with its decidedly anti-Buddhist stance. Perhaps Jain writers in seeking to win royal patronage for their faith and indeed royal converts felt the need to divorce Jainism from the religion with which it had been so closely associated and which became so obviously out of royal favour elsewhere in the country. I offer this only as a suggestion which must await further research for confirmation. 相似文献
48.
Phyllis E. Bernard 《Negotiation Journal》2009,25(2):147-159
In this article, the author calls for a shift in training for international commercial negotiation, away from the standard Western linear, rational, fact-oriented style toward training that makes room for "soul." As used here, the term "soul" combines several concepts that integrate learning on human cognition, cultural intelligence, and effectiveness in international management. The article discusses soul in terms of three components: emotion and subjectivity, deep narratives rooted in faith and ethnic traditions, and cultural intelligence. The article presents three negotiation scenarios from around the globe, contrasting first-generation training approaches to next-generation training approaches that would value the unconscious processes of decision making. 相似文献
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