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231.
中国共产主义运动的先驱李大钊1920年8月17日在<晨报>发表<要自由集合的国民大会>论及"民意"时指出:"一世怪杰的袁世凯,以符合民意而再起者,卒以伪造民意而亡."应当说,这句话集中反映了接受马克思主义唯物史观的李大钊,对袁世凯一生的大体看法和最终评价.很显然,李大钊并未因袁世凯最后"卒以伪造民意而亡",而全盘否定其曾"以符合民意而再起"等历史功绩,依然认为当时已经死去4年的袁世凯是"杰",只是为"一世怪杰". 相似文献
232.
本研究结合警院射击教学实际,借鉴运动训练学和运动心理学理论,创新警院射击教学中的声音模拟训练方法,利用实验方法对实验组和对照组在实验后进行心率、注意稳定性、心理疲劳、射击技能掌握与安全、射击成绩进行比较,结果显示实验组比对照组生理、心理方面、射击技能掌握更好,对比差异具有显著性和高度显著性.因此,借鉴体育科学理论开展声音模拟训练法能够对警院学员射击安全和掌握技能提供更好的帮助和支持. 相似文献
233.
新型农村社区建设是近年来的一个热点议题,学者们从不同的视角,用不同的方法对其进行了研究和探索,取得了一系列成果,形成了不少共识,也存在一些争论。文章对新型农村社区的相关概念、基础理论以及主要议题进行了梳理,并对其进行了简评,旨在更好的推进新型农村社区发展。 相似文献
234.
Tom Christensen Lisheng Dong Martin Painter Richard M. Walker 《Public administration review》2012,72(6):798-806
This article explores the attitudes of officials in the upper echelons in Chinese provincial and local government toward the origins of administrative reform. The authors examine the somewhat dichotomous argument that reform imitates the West or is indigenous and contend that both influences are present. Data drawn from a survey of party cadres and government officials show that cultural factors (time in government, overall knowledge of administrative reforms, together with familiarity with the move from a planned system of government to a market economy) and structural variables (upper echelon and familiarity with business management techniques) are correlated with learning from the West. Cadres and officials who spend more time managing outward and those who are familiar with performance assessment do not learn from the West. The theoretical and research implications of these findings—that learning from the West is an important influence on the adoption of administrative reforms in China—are discussed. 相似文献
235.
ZHANG Dong 《河北法学》2012,30(1)
解决中药知识产权保护问题离不开国际化因素的考量,但是国际化并不能等同于西方化,尤其是美国化的西药审批及保护标准,这是中医入欧盟零注册危机给国人的最新启示.从专利特别保护、传统知识特别保护及公用知识无保护三种主要路径对中美中药市场竞争的影响出发,应用实效方法论的重要工具博弈均衡理论,对中美中药及植物药保护的不同选择路径不同利益效果作了对比性的数据及逻辑分析.研究发现,我国对中药知识产权国际化保护的最佳选择应是理清中药作为传统知识的知识产权地位,而促进美国对植物药的专利化具备利益的可行性.建议在构建国内中药传统知识保护的专门法律制度的同时,创建性地促进中药的科技创新、国际合作以及相关国际公约的修改. 相似文献
236.
Cho HE Ahn SY Son IS In S Hong RS Kim DW Woo SH Moon DC Kim S 《Forensic science international》2012,217(1-3):76-80
A sensitive analytical method was developed for the quantitative determination of tetrodotoxin (TTX), a powerful sodium channel blocker, in human postmortem whole blood. The sample mixture was cleaned up using cation exchange SPE catridge after protein precipitation by methanol and then separated on a PC-HILIC (phosphorylcholine hydrophilic interaction liquid chromatography) column (150 mm × 2.0mm i.d., 5 μm) using a isocratic elution of 1% acetic acid and acetonitrile. The identification of TTX was performed on tandem mass spectrometry with electrospray ionization interface in positive ion mode. The retention time of voglibose (internal standard) and TTX was 5.1 and 6.0 min, respectively. TTX and internal standard (voglibose) were monitored and quantitated using the ion transitions: the respective precursor to product ion combinations, m/z 320/302 for TTX and m/z 268/92 for voglibose in the multiple reaction monitoring (MRM) mode. The recovery of TTX and voglibose was 61.4% and 62.8%, respectively and the good accuracy (97.7-103.9%), linearity (2-1200 ng/mL) and reproducibility were shown in this method. The limit of detection and limit of quantification were 0.32 ng/mL and 1.08 ng/mL, respectively. This method was applied in the case of three fishermen who were poisoned (including one death) by unknown fish on their boat in October 2010. In this case, the levels of TTX were 27.2, 30.0 and 29.7 ng/mL in heart blood, peripheral blood and serum of a victim, were 3.1 and 12.1 ng/mL in peripheral blood and 3.9 and 12.8 ng/mL in serum of two survivors, respectively. 相似文献
237.
238.
大力推进社会主义核心价值体系的宣传教育不仅关乎公民思想道德和精神文明建设状况的价值评判,更是塑造中华民族共有精神家园、实现文化强国与构建和谐社会的重要举措。应从认知、认同与信仰三个维度有步骤,分层次地展开与实施社会主义核心价值体系教育。要以情境化的思维和方式加强社会主义核心价值体系教育,这是推进公民社会主义核心价值体系有效认知、积极认同与信仰发生的重要路径,也是社会主义核心价值体系融入国民教育和精神文明建设全过程、贯穿现代化建设各方面的有效手段。 相似文献
239.
正From November 5 to 14,2014,a nine-member European NGO study group visited China at the invitation of CAFIU.The members of the group came from Russian and Austrian NGOs and think tanks,some of whom are senior China experts.To help them get a comprehensive idea of China’s development,in Beijing,Deputy SecretaryGeneral Zheng Yao briefed the group on China’s 相似文献
240.
姜栋 《Frontiers of Law in China》2014,(4):601-616
China's latest Marriage Law amendment illustrates how tradition contributes to China's modernity. Traditionally, a house was a necessity for a marriage in China. This is because in ancient China, marriage secured the continuation of the family line and provision for ancestors. In modern China, the one child policy and soaring housing prices collectively force the "three families" to buy a house for the new couple. However, what happens when the couple divorces? Shall the house then be considered community property? The 2011 Judicial Interpretation of the Supreme People "s Court of Several Issues on the Application of the Marriage Law of the People's Republic of China, provides that where real estate is purchased by the parents of one party, and after the party's marriage is registered under the party's name, such real estate shall be deemed as a gift given by the parents to the party and the party's personal property. This interpretation represents a compromise between tradition and modernity.
The article will firstly introduce the marriage system in ancient China, illustrating that under the doctrine ofli, the real purpose of marriage was to be a bond of love between two (families of differenO surnames. Retrospectively, this secured observance of ancestral rituals in the ancestral temple, and prospectively, continuation of the family line. The house was a necessity for marriage because one of the six ceremonies required for marriage under li was the procession, and then welcome of the bride at the groom "s home. (Other ceremonies involved a matchmaker securing a proposal, matching auspicious birthdates, exchanging gifts between the bride's and groom's families, setting an auspicious wedding date, honoring ancestors and deities, and having an elaborate banquet).
The article will then analyze the marriage law in the of Republic of China, in which even the post-dynasty marriage law adopted the western marriage system, the strong resistance of the old tradition forced the law- 相似文献
The article will firstly introduce the marriage system in ancient China, illustrating that under the doctrine ofli, the real purpose of marriage was to be a bond of love between two (families of differenO surnames. Retrospectively, this secured observance of ancestral rituals in the ancestral temple, and prospectively, continuation of the family line. The house was a necessity for marriage because one of the six ceremonies required for marriage under li was the procession, and then welcome of the bride at the groom "s home. (Other ceremonies involved a matchmaker securing a proposal, matching auspicious birthdates, exchanging gifts between the bride's and groom's families, setting an auspicious wedding date, honoring ancestors and deities, and having an elaborate banquet).
The article will then analyze the marriage law in the of Republic of China, in which even the post-dynasty marriage law adopted the western marriage system, the strong resistance of the old tradition forced the law- 相似文献