全文获取类型
收费全文 | 79575篇 |
免费 | 2585篇 |
国内免费 | 23篇 |
专业分类
82183篇 |
出版年
2020年 | 793篇 |
2019年 | 883篇 |
2018年 | 4315篇 |
2017年 | 3731篇 |
2016年 | 3319篇 |
2015年 | 1161篇 |
2014年 | 1253篇 |
2013年 | 5442篇 |
2012年 | 2698篇 |
2011年 | 4276篇 |
2010年 | 3577篇 |
2009年 | 2684篇 |
2008年 | 3388篇 |
2007年 | 3784篇 |
2006年 | 1713篇 |
2005年 | 1657篇 |
2004年 | 1642篇 |
2003年 | 1514篇 |
2002年 | 1419篇 |
2001年 | 2049篇 |
2000年 | 1905篇 |
1999年 | 1457篇 |
1998年 | 720篇 |
1997年 | 624篇 |
1996年 | 688篇 |
1995年 | 614篇 |
1994年 | 600篇 |
1993年 | 589篇 |
1992年 | 1178篇 |
1991年 | 1087篇 |
1990年 | 1060篇 |
1989年 | 1001篇 |
1988年 | 969篇 |
1987年 | 911篇 |
1986年 | 914篇 |
1985年 | 962篇 |
1984年 | 782篇 |
1983年 | 685篇 |
1981年 | 532篇 |
1979年 | 817篇 |
1978年 | 619篇 |
1976年 | 530篇 |
1975年 | 651篇 |
1974年 | 732篇 |
1973年 | 736篇 |
1972年 | 626篇 |
1971年 | 591篇 |
1968年 | 643篇 |
1967年 | 550篇 |
1966年 | 540篇 |
排序方式: 共有10000条查询结果,搜索用时 15 毫秒
41.
42.
43.
44.
45.
Thomas Teo 《Social and Personality Psychology Compass》2010,4(5):295-303
This article discusses the meaning of epistemological violence in the empirical social sciences. It is argued that the concept is closer to personal than to structural violence in that it has a subject, an object, and an action, even if the violence is indirect and nonphysical: the subject of violence is the researcher, the object is the Other, and the action is the interpretation of data that is presented as knowledge. Using a hypothetical example, the problem of interpretation in empirical research on the Other is discussed. Epistemological violence refers to the interpretation of social-scientific data on the Other and is produced when empirical data are interpreted as showing the inferiority of or problematizes the Other, even when data allow for equally viable alternative interpretations. Interpretations of inferiority or problematizations are understood as actions that have a negative impact on the Other. Because the interpretations of data emerge from an academic context and thus are presented as knowledge, they are defined as epistemologically violent actions. Problems, consequences, and practices surrounding this concept are discussed. 相似文献
46.
47.
48.
49.
M. Victoria Costa 《Journal of applied philosophy》2004,21(1):1-14
abstract In Political Liberalism and later work John Rawls has recast his theory of justice as fairness in political terms. In order to illustrate the advantages of a liberal political approach to justice over liberal non‐political ones, Rawls discusses what kind of education might be required for future citizens of pluralistic and democratic societies. He advocates a rather minimal conception of civic education that he claims to derive from political liberalism. One group of authors has sided with Rawls’ political perspective and educational proposal, holding that a political approach and educational requirements that are not too demanding would have the advantage of being acceptable to a wide range of citizens with different religious, moral and philosophical perspectives. A second group of authors have criticized Rawls’ educational recommendations, holding that the production of a just society composed of reasonable citizens requires a more demanding civic education and, hence, that the political approach is not viable. The present paper argues that both groups are only partially right, and that there is a third way to understand civic education in Rawlsian terms, a way that is political but not minimal. 相似文献
50.
Laura M. Hartman 《The Journal of religious ethics》2015,43(3):475-492
Despite this virtue's history as an instrument of women's oppression, modesty, at its most basic, means voluntary restraint of one's power, undertaken for the sake of others. It is a mechanism that modifies unequal power relationships and encourages greater compassion and fairness. I use a Christian perspective with influences from Jewish and Muslim sources to examine modesty. The modest person, I argue, must be in relationship with others, must be honestly aware of her impacts on others, must be sensitive to those impacts, compassionate toward others, and willing to hold back for others' sakes. Moreover, modesty is not only a virtue that pertains to sexuality and clothing, but it also can promote virtuous environmental behavior, particularly as it leads to awareness of, and sensitivity to, the effects of everyday behaviors on vulnerable others. 相似文献