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601.
A number of theorists have tried to resolve the tension between a western-oriented liberal scheme of human rights and an account
that accommodates different political systems and constitutional ideals than the liberal one. One important way the tension
has been addressed is through a “neutral” or tolerant, notion of human rights, as present in the work of Rawls, Scanlon and
Buchanan. In this paper I argue that neutrality cannot by itself explain the difference between rights considered appropriate
for liberal states and rights considered to be human rights proper. The central arguments used by neutralist theorists presuppose,
rather than justify, this differential treatment. Instead, that difference can be understood only by reference to the purpose
of human rights as distinct from the constitutional rights of a liberal state. This requires us to reassess the point and
purpose of a theory of international justice, in contrast to justice for a domestic and politically separate society. In the
case of a theorist like Rawls, human rights represent guides to the foreign policy of a liberal state, rather than to principles by which all states are expected to abide. That is because of Rawls’ acceptance
that no common, authoritative, third-party, institutions capable of imposing duties on all agents uniformly exist or can exist.
This also makes his theory inherently conservative about human rights, given that they are simply to act as a guide to which
states can be treated as legitimate when it comes to liberal foreign policy: those that possess institutions that can be said
to represent a peoples, rather than being imposed through violence. This standard is lower than the ideal set of rights extended to all
in a liberal society.
This revised version was published online in July 2006 with corrections to the Cover Date. 相似文献
602.
Andreas Vossler 《Counselling and Psychotherapy Research》2004,4(1):54-61
This paper reflects the experiences of young people in child guidance and family counselling. For this purpose, first the institutional background of these counselling services in Germany is outlined. The fact that the adolescents concerned feel partly excluded and insufficiently integrated into the counselling process is illustrated through qualitative analysis of the experiences 17 young people had during their counselling process. These empirical findings are critically discussed in terms of the institutional conditions and methodical approaches which counteract the involvement of the actual addressees of the counselling service. The paper concludes that professionals need to attend more to facilitating the participation of young people. 相似文献
603.
604.
Organizational Membership versus Informal Interaction: Contributions to Skills and Perceptions that Build Social Capital 总被引:1,自引:0,他引:1
Participation in formal organizations has been considered a marker of social capital, but informal interactions may also provide social-capital relevant benefits. The current studies (N = 252 undergraduates; 60 adult members of a service organization) assessed skills, outcomes, and social-structural perceptions that may be developed from organizational or informal participation. Results suggested that organizations serve as potential training grounds for diverse types of civic participation; individuals hone their leadership and public speaking skills within the structures provided by organized groups. On the other hand, informal interaction also contributed importantly to social capital formation by fostering negotiating skill, the sharing of opinions, and companionship, and by creating networks of mutual obligation. 相似文献
605.
The importance of the political church in Black political participation has brought to the attention of scholars the differences among Black churches and their effect on Black mobilization. The Black church has on many occasions transformed itself into a politicized organization. These political churches become settings that encourage political knowledge and skills ( Tate, 1993 ) and communicate political activity as a norm ( Calhoun-Brown, 1996 ). The earlier work on political churches has established the importance of these organizations for voter turnout and other forms of political participation. What has been left unexamined is the nature of the political churches themselves. This project disentangles these churches by looking at the heterogeneity within the structures of the political churches. In general, we seek to understand which of the internal activities of the political church tend to foster acts of political participation. We hypothesize that cost- underwriting activities and obligation-creating activities within the church setting have the greatest impact on participation. By examining a robust and expansive operationalization of the political church construct, we find that these types of political church activities matter more than other activities. In specifying how churches may work to directly affect the participation of their members, we seek to expand the scope of general comprehension of political churches. 相似文献
606.
1996-2004年,中国大陆的孔子、儒学研究持续繁荣发展,在以下八个方面上,取得了新的进展: (1)儒学与世界和平; ( 2 )儒家人文精神; ( 3 )简帛儒家文献; ( 4 )儒学宗教性问题; (5)儒学与生态伦理; (6)儒学与普世伦理; (7)儒学与文化保守主义; (8)儒学与自由主义; (9)儒学与民主、人权; (10)儒学与全球化。 相似文献
607.
608.
Warren Colman 《The Journal of analytical psychology》2017,62(1):32-49
Whilst the loss of a sense of living connection with the material world is mainly associated with the scientific revolution in seventeenth century Europe, it can be traced back to Plato's introduction of a hierarchy between soul and body. Jung's attempted solution to this – esse in anima – is ingenious but maintains the Cartesian split by which the aliveness of the world is reduced to a projection of psychic forces (the archetypes). An alternative approach is proposed, rooted in the Aristotelean emphasis on practical activity that sees the soul as a function of our way of being in the world. Human cognition is extended and distributed by our social and material engagement with the world, especially via collective representations whose symbolic character is constitutive of the reality of the world in which we live. Despite the dominance of ‘scientific Cartesian’ representations in the modern Western world, there remain numerous instances of participation mystique that cannot be captured by the Cartesian notion of projection. These indicate an opening to ways of being in the world that may lead us out of the impasse of the Cartesian matrix. 相似文献
609.
《Frontiers of Philosophy in China》2017,(3):483-504
Phallogocentrism as cultural abuse of sex is a difficult issue that has been addressed by many modem Western feminist philosophers.By comparing their insights with those deriving from Chinese Confucianism and Daoism,I propose the concept of "affectionate respect" as an intellectual counterbalance to phallogocentrism.In this essay,I have discussed certain arbitrary fallacies based on masculine predominance and spotlighted the merits of being female in balancing emotion and reason,justice and fairness,and institutionally-biased powers and the human rights of innate dignity.To achieve gender justice and equality before God and under Heaven must be logically and morally extended to law and politics. 相似文献
610.
Kerri Woods 《Res Publica》2009,15(1):53-66
This article reassess Rorty’s contribution to human rights theory. It addresses two key questions: (1) Does Rorty sustain his claim that there are no morally relevant transcultural facts? (2) Does Rorty’s proposed sentimental education offer an adequate response to contemporary human rights challenges? Although both questions are answered in the negative, it is argued here that Rorty’s focus on suffering, sympathy, and security, offer valuable resources to human rights theorists. The article concludes by considering the idea of a dual approach to human rights, combining Rorty’s emphasis on sentiment with an analysis of patterns of responsibility for the underfulfilment of human rights. 相似文献