全文获取类型
收费全文 | 399篇 |
免费 | 22篇 |
国内免费 | 2篇 |
出版年
2024年 | 2篇 |
2023年 | 17篇 |
2022年 | 1篇 |
2021年 | 3篇 |
2020年 | 18篇 |
2019年 | 29篇 |
2018年 | 22篇 |
2017年 | 26篇 |
2016年 | 14篇 |
2015年 | 14篇 |
2014年 | 16篇 |
2013年 | 82篇 |
2012年 | 13篇 |
2011年 | 7篇 |
2010年 | 6篇 |
2009年 | 21篇 |
2008年 | 16篇 |
2007年 | 9篇 |
2006年 | 9篇 |
2005年 | 19篇 |
2004年 | 9篇 |
2003年 | 12篇 |
2002年 | 10篇 |
2001年 | 4篇 |
2000年 | 9篇 |
1999年 | 6篇 |
1998年 | 10篇 |
1997年 | 1篇 |
1996年 | 4篇 |
1994年 | 6篇 |
1992年 | 2篇 |
1991年 | 1篇 |
1988年 | 1篇 |
1987年 | 3篇 |
1981年 | 1篇 |
排序方式: 共有423条查询结果,搜索用时 46 毫秒
81.
Marjorie Hall Davis 《Zygon》1987,22(3):361-376
Abstract. This paper states the author's understanding of the doctrines of the Christian faith in the light of her scientific background and her interpretation of current evolutionary, neuropsychologi–cal, and other scientific theories. It contains the actual ordination vows and her response to them, based upon an outline of questions suggested by the United Church of Christ. 相似文献
82.
“God is My First Aid Kit”: The Negotiation of Health and Illness among Christian Scientists
下载免费PDF全文
![点击此处可从《Journal for the scientific study of religion》网站下载免费的PDF全文](/ch/ext_images/free.gif)
Rebecca A. Steckler John P. Bartkowski 《Journal for the scientific study of religion》2018,57(3):585-603
Christian Scientists’ rejection of conventional medical practices has generated considerable controversy. Using insights from theories of subcultural identity and cultural repertoires, we analyze elite discourse and adherent narratives from 20 Christian Scientists to examine how this nonmedicalized religion engages the challenges posed by the highly medicalized character of American society. The writings of Christian Science founder Mary Baker Eddy primarily exhibit a critical posture toward conventional medicine, although conciliatory language is also evident in these same works. These discursive nuances provide Christian Science adherents with latitude in negotiating health and illness in their everyday lives. Interview data reveal that negotiated health practices are particularly evident in three domains: using prayer as a means of seeking divine guidance, developing metaphysical competency as a healer, and weighing options based on legal mandates for seeking medical treatment. We conclude by specifying the implications of our findings and identifying directions for future research. 相似文献
83.
Pierre-Étienne Vandamme 《Journal of Global Ethics》2018,14(1):114-132
ABSTRACTMany rich countries are witnessing the rise of xenophobic political parties. The opposition to immigration and global redistributive policies is high. How can we pursue global justice in such non-ideal circumstances? Whatever the way we want to pursue global justice, it seems that a change in the political ethos of citizens from rich countries will be necessary. They must come to internalize some genuine concern for foreigners and relativize national identities. Can education contribute to the promotion of such cosmopolitan ethos? An overtly cosmopolitan educational agenda is not likely to be endorsed in these societies where national ties and national priority may be considered fully legitimate by the majority. Nevertheless, this paper argues, some more achievable educational aims may have desirable cosmopolitan spillover effects although it is not their primary purpose. Decentration, empathy, critical thinking, understanding of social reality and social mix can be defended as necessary for a better domestic society. Yet these aims also make the widespread development of a cosmopolitan ethos more likely. This paper thus considers the arguments that can be made for these educational aims and their potential effects on citizens’ attitudes towards foreigners. Then, it discusses a possible tension with another aspect of national civic education: national integration. 相似文献
84.
85.
Yael Tamir 《Ethical Theory and Moral Practice》1998,1(2):279-289
This paper is a homage to Isaiah Berlin. It argues that Berlin's philosophy has preceded many of the present discussions concerning liberalism-culturalism. In an age in which most liberal philosophers ignored the importance of belonging, of member-ship, identity, cultural affiliations and historical continuity, Berlin stands out as a welcome exception. His philosophy is therefore fresh and innovative as it was in the sixties and seventies when it was written. It carries within it the germs of the liberalism of the fringes advocated nowadays by members of national minorities, immigrants, women, and gays, the kind of liberalism which fits well the politics of identity and recognition. 相似文献
86.
87.
Recent work suggests that collective narcissism—an exaggerated, unrealistic belief in an ingroup's greatness that demands constant external validation—is a strong predictor of a variety of political attitudes. In the present study, we use nationally representative panel data from Poland to examine the relationship between national collective narcissism and nationalism, a belief that the national ingroup is superior and should dominate other nations. We first demonstrate that national collective narcissism, nationalism, and mere satisfaction with national ingroup are distinct. In turn, in both cross-sectional and panel analyses, we find that (1) national collective narcissism is positively related to nationalism, whereas satisfaction with the national ingroup is not; and (2) national collective narcissism is a stronger predictor of nationalism than national ingroup satisfaction is in absolute terms. Our analyses thus provide evidence that nationalism may be rooted in narcissistic exaggeration of the greatness of the national ingroup rather than nonnarcissistic national ingroup satisfaction. 相似文献
88.
《The Ecumenical review》2023,75(1):3-5
This is the text of the message issued by the 11th Assembly of the World Council of Churches, meeting in Karlsruhe, Germany, from 31 August to 8 September 2022. In their message, delegates stated that all are called by Christ's love to repentance, reconciliation, and justice in the face of war, inequality, and sins against creation. 相似文献
89.
While posited as a unified ideology, Christian Nationalism (CN) actually contains two distinct views of what it means to be a “Christian Nation”—one which envisions a Christian civil society separate from the profanities of politics, what we call “Religious Traditionalism.” The other envisions a Christian federal government where power is wielded exclusively by ethno-religious insiders, or “Christian Statism.” Multiple waves of two national surveys confirm that current measures of CN contain these two factors, which have become increasingly divergent in the past 20 years. In addition, we find that Christian Statism predicts nativism, Islamophobia, anti-Semitism, and racial distrust while Religious Traditionalism, in most instances, predicts the opposite. Historically, Religious Traditionalists have always sought to influence civil society and focused mainly on family/sexual issues. But a different brand of CN has emerged, wherein all federal and state authority should rightfully and exclusively belong to Christian Statists. 相似文献
90.
Qirui Tian Maja Becker Denis Hilton 《Journal for the scientific study of religion》2023,62(4):885-900
Drawing on the distinction in mind perception between agency and experience, this research examined whether and how culture-based religion affects mind attribution to gods and Christians in a religious priming paradigm. When attributing mind to gods in Study 1, participants in the religious priming condition attributed more agency to gods than those in the neutral condition. When attributing mind to human religious targets in Study 2, religious participants in the religious priming condition attributed more experience to a Christian target than those in the neutral condition, while atheist participants in the religious priming condition attributed less experience to a Christian target than those in the neutral condition. In addition, religious participants in the religious priming condition attributed more experience to an atheist target than those in the neutral condition. Taken together, mind attribution to religious targets varied on agency and experience, and showed its own cultural features in China. 相似文献