全文获取类型
收费全文 | 396篇 |
免费 | 28篇 |
国内免费 | 27篇 |
出版年
2024年 | 1篇 |
2023年 | 8篇 |
2022年 | 3篇 |
2021年 | 4篇 |
2020年 | 10篇 |
2019年 | 10篇 |
2018年 | 16篇 |
2017年 | 9篇 |
2016年 | 15篇 |
2015年 | 7篇 |
2014年 | 12篇 |
2013年 | 36篇 |
2012年 | 14篇 |
2011年 | 16篇 |
2010年 | 15篇 |
2009年 | 16篇 |
2008年 | 17篇 |
2007年 | 33篇 |
2006年 | 22篇 |
2005年 | 35篇 |
2004年 | 29篇 |
2003年 | 20篇 |
2002年 | 21篇 |
2001年 | 10篇 |
2000年 | 14篇 |
1999年 | 5篇 |
1998年 | 4篇 |
1997年 | 5篇 |
1996年 | 2篇 |
1995年 | 1篇 |
1994年 | 2篇 |
1993年 | 4篇 |
1992年 | 1篇 |
1990年 | 1篇 |
1989年 | 2篇 |
1987年 | 1篇 |
1985年 | 1篇 |
1984年 | 1篇 |
1983年 | 1篇 |
1982年 | 2篇 |
1981年 | 1篇 |
1980年 | 2篇 |
1979年 | 5篇 |
1978年 | 4篇 |
1977年 | 2篇 |
1976年 | 4篇 |
1975年 | 4篇 |
1974年 | 1篇 |
1973年 | 2篇 |
排序方式: 共有451条查询结果,搜索用时 15 毫秒
51.
This article discusses the sources of the 2014 Agreed Statement on Christology, which include not only the 433 Formula of Union and the teaching of St Cyril of Alexandria but also some language from the Council of Chalcedon (451), the Second Council of Constantinople (553), and the Third Council of Constantinople (680–681). It also examines the rejection of Eutychianism and Nestorianism, as well as the Anglican Christology represented by Richard Hooker and the firm connection drawn between the hypostatic union and Christ’s work of salvation. The article also presents the text in comparison and contrast with two Christological declarations shared by the Roman Catholic Church and the Coptic Pope Shenouda III (1973) and the Assyrian Church of the East (1994). 相似文献
52.
Minna M. Hannula-Sormunen Jake McMullen Janne Lepola Pekka Räsänen Erno Lehtinen 《European Journal of Developmental Psychology》2016,13(2):179-182
Li and Baroody presented a study in which they investigate children’ spontaneous attention to exact quantity without acknowledging how previous studies of spontaneous focusing on numerosity (SFON) are related to their concept and methods. The authors’ reaction to our pointing this out makes it is clear that SFON research has had foundational role in the development of Baroody and his colleagues spontaneous attention to number (SAN) idea. Thus the authors must acknowledge the SFON literature as the substantial part of their theoretical and methodological construct. The latest definition of SAN states this undeniably. “SAN is the attentional process that underlies exact number recognition initiated by the mathematical thinking triggered by SFON (e.g., attention to “threeness” directed by conceptual knowledge of “three” activated by SFON).” Furthermore, in their response, Dr Baroody and Dr Li admit that “An awareness of the SFON literature did help us explicitly recognize that, given the ambiguous instructions that do not explicitly direct a child’s attention to number, both the nonverbal production and matching tasks were useful in assessing unguided or spontaneous attention to a number.” It is surprising that in their response to the European Journal of Educational Psychology, the authors maintain their claim that they have cited the SFON literature adequately in their study about SAN. 相似文献
53.
本文以帛书《易传》比对《论语》中关涉《周易》的章节,从而确定这些章节是属于孔子晚年所说的话。此外,从帛书《易传》所见的哲理,-显示了晚年的孔子已经具有哲学家的形态。关心形而上的问题,并且对这些哲学问题有很深的体会。孔子说《易》,开辟了以义理研究《易经》的新途,亦展示了一个学术发展的转折点,即儒家的道德形而上学以孔子为开山。 相似文献
54.
55.
论爱因斯坦的伦理思想和道德实践 总被引:2,自引:0,他引:2
爱因斯坦不仅是20世纪最伟大的科学家和思想家,而且也是一位伟大的人。他的伦理思想丰富而深邃,他的道德实践切实而感人。这位知行合一的伟人不愧是世人做人的楷模。 相似文献
56.
57.
Ani Ghazaryan Drissi 《The Ecumenical review》2019,71(1-2):216-224
In 2018, the Conference on World Mission and Evangelism of the World Council of Churches took place in Arusha, Tanzania, on the theme “Moving in the Spirit: Called to Transforming Discipleship.” This article considers how this injunction corresponds to the biblical call, namely to love God more than anyone else; to deny ourselves and to take up the cross; and to abandon all that we have. How well does The Arusha Call to Discipleship describe the ambitious demand of discipleship to which the apostles were called by Jesus Christ? This article offers a critical biblical assessment of the qualities a disciple should have; who can be a disciple; the conditions and requirements of being a disciple according to the gospel; and the path of transforming discipleship in the challenging world in which we live today. 相似文献
58.
Daniel Buda 《International review of missions》2019,108(1):100-111
This article begins with a few thoughts and some historical and canonical encounters about how lay and ordained people with disabilities have been involved in Orthodox mission work in the past. It then presents two concrete contemporary situations in which people with disabilities are involved in Orthodox ordained ministry work despite the persisting tradition that disabled people not be ordained. The first example is taken from the Eritrean Orthodox Tewahedo Church, where the involvement of people with disabilities in both ordained and lay ministry provides significant support for a church that lives in a delicate situation. The second example is taken from the Romanian Orthodox Church and presents the case of Father Theophilus P?r?ian, one of the most prominent contemporary Romanian Orthodox monastic figures, who served as an ordained priest despite his disability. This article pleads for a deeper involvement of disabled people in both ordained and lay ministry in Orthodox churches. 相似文献
59.
Mary Evelyn Tucker 《Zygon》2019,54(2):409-425
This article discusses Journey of the Universe as a project that consists of a film, book, conversation series, online classes, and a website. It describes how the creators worked to integrate science and humanities, not privilege or elevate science. It refutes arguments made in Lisa Sideris's Consecrating Science: Wonder, Knowledge, and the Natural World that suggest that Journey overlooks religion and distorts wonder. The article observes that Journey does not dismiss religion but includes it in explicit ways. It does not dictate wonder; it evokes wonder. In short, Journey is a living or functional cosmology with implications for mutually enhancing human–Earth relations. 相似文献
60.
In this article we offer reflections on the final report of the Commission on Religious Education (CoRE) that was published in England in 2018. We expose and problematise the prominent place of understanding in the report, not only as an educational method, but also the underlying world view of the report itself, a world view which we characterise as ‘hermeneuticism’. We raise educational, theological and political concerns about the particular approach taken in the report. We propose instead that religious education (RE) should be considered first of all in terms of what it means to live with a religious or non-religious orientation, conceived in existential terms rather than in terms of beliefs or practices or objectified world views. Educationally we show that what we term a non-hermeneutic way of viewing our humanity would open different possibilities for RE and its future. 相似文献