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61.
Uriya Shavit 《Islam & Christian-Muslim Relations》2014,25(1):67-88
This article analyzes the polemic on the concept of al-walā? wa-al-barā? (commonly translated as “loyalty and disavowal”). While existing academic literature focuses on the usages of this concept by jihad activists, the article centers on the role “loyalty and disavowal” plays in debates between contemporary salafī and wasa?ī jurists and theologians, specifically in their conflicting agendas for Muslims living as minorities. Salafīs, relying on several qur'anic verses and Prophetic traditions, promote an understanding of “loyalty and disavowal” that requires Muslims to refrain from befriending or loving non-Muslims, or imitating their beliefs and customs. Relying on counter-verses and traditions, in particular Q 60.8, wasa?īs have interpreted the concept of “loyalty and disavowal” more narrowly, arguing that it applies only to non-Muslims who fight against Muslims; as part of their integration-oriented doctrine for Muslims in the West, they have in recent years dedicated considerable efforts to refuting the salafī interpretation of al-walā? wa-al-barā?. The article examines the juristic methodologies utilized in the debate, and how it has affected religious decisions (fatwās) on Islamic life in Western societies. 相似文献
62.
Karl E. Peters 《Zygon》2013,48(3):578-591
This essay develops a theological naturalism using Gordon Kaufman's nonpersonal idea of God as serendipitous creativity in contrast to the personal metaphorical theology of Sallie McFague. It then develops a Christian theological naturalism by using Kaufman's idea of historical trajectories, specifically Jesus trajectory1 and Jesus trajectory2. The first is the trajectory in the early Christian church assuming a personal God in the framework of Greek philosophy that results in the Trinity. The second is the naturalistic‐humanistic trajectory of creativity (God) that evolves from nonpersonal interactions in the universe and life to creativity in persons and is manifested in Jesus as love. This is elaborated further with Dean Keith Simonton's Darwinian understanding of genius and Marcus Borg's analysis of Jesus as Jewish mystic, teacher of alternative wisdom, and nonviolent resister to the domination system of the Roman Empire. What makes Jesus a religious genius is his exemplifying unconditional, universal love—a new mode of creativity (God) that has evolved from nonhuman to a human form. 相似文献
63.
We report on the development and initial validation of the parent-report scale, Management of Children's Behavior Scale (MCBS), designed to evaluate parenting practices related to conduct problems in children. Children (N=396, ages 2-14) referred for outpatient treatment and their parents served as participants. We evaluated the composition and consistency of the scale and provided evidence pertaining to concurrent, predictive, and incremental validity. Evidence for each type of validity was consistent with the conceptualization of the scale and the pertinence to child conduct problems. The measure also was sensitive to therapeutic changes. Parenting practices targeted in treatment (parent management training) improved as predicted over time. The results suggest the measure may be useful in evaluating parenting practices known to relate to conduct problems and often targeted for intervention in parent- and family-based treatment. 相似文献
64.
Ross Moret 《The Journal of religious ethics》2021,49(1):33-67
In recent decades, cognitive and behavioral scientists have learned a great deal about how people think and behave. On the most general level, there is a basic consensus that many judgments, including ethical judgments, are made by intuitive, even unconscious, impulses. This basic insight has opened the door to a wide variety of more particular studies that investigate how judgments are influenced by group identity, self‐conception, emotions, perceptions of risk, and many other factors. When these forms of research engage ethical issues, they are sometimes called empirical ethics. This essay argues that the field of religious ethics would benefit from a more robust engagement with empirical ethics than it has thus far undertaken. In doing so, it offers a brief account of how issues of moral psychology and moral anthropology have been treated in religious ethics, and it highlights ways that the scientific findings challenge some prevailing norms in religious ethics. It ends by suggesting avenues by which religious ethics research could productively engage empirical ethics. 相似文献
65.
In light of recent claims about increasing religious polarization in secularized countries, we study the extent to which the non-religious contest religion in Western European countries and whether and how the Protestant and Catholic heritage of these countries plays a role in this. Analyzing data from the International Social Survey Program (ISSP 1998 and 2008) data by means of multilevel analysis, we demonstrate that religious polarization is stronger in the most secularized countries and in countries with a Catholic religious heritage. Moreover, in secular countries, polarization stems from religious fervency, whereas in countries with a Catholic heritage, it stems from anti-religious fervency. 相似文献
66.
Dorothea Lüddeckens 《Journal of Contemporary Religion》2018,33(1):107-121
New alternative death rituals are gaining significance in Switzerland, like in other contemporary Western societies. This article discusses how celebrants who are independent of any religious community shape alternative funerals and why such rituals may be able to function as a coping resource for a certain kind of participants. I argue that these rituals, co-produced by celebrants and the bereaved and including actively involved participants, can be seen as a re-conquest of ritual agency for lay people. By encouraging physical and mental contact with the deceased, the celebrants try to enable emotional arousal and create a temporary community of shared experiences and emotions and of the living and the dead. Elements of an individually crafted spirituality and a kind of nature religion represent both separation and continuing bonds between the living and the dead. As a consequence, such funerals serve as a resource in the face of death by integrating a singular death with the wider context. 相似文献
67.
To arrive at an understanding of what drives the much debated spiritual turn in Western Europe, we study the spiritual trajectories and identifications of mindfulness practitioners in the formerly predominantly Roman Catholic context of Flanders in Belgium. Fifteen semi-structured interviews addressed their religious and spiritual biographical trajectories as well as the symbolic boundaries they draw with adjacent religious and spiritual groups. We find marked evidence of a process of ‘religious purification’, which unfolds as a critique of the formal and external aspects of both religion (organisations, dogmas, ritual) and spirituality (woolly and frivolous New Age word games). To validate and justify, alternatively, the ‘pure’ and ‘grounded’ spirituality that results, those concerned consistently invoke the authority of science. 相似文献
68.
Aybiçe Tosun 《International Journal of Children's Spirituality》2018,23(2):196-208
AbstractOver the last two decades, Worldview Approach has been mentioned in the field of religious education and spirituality. This article aims to determine the effects of creative drama on teaching worldviews and religions. The main purpose of Worldview Education is to assist individuals to have a broader and deeper understanding on self-identity, worldviews of others, and on the meaning and purpose of life. It also helps individuals to think on ontological, epistemological and ultimate questions about life, values and beliefs. The spiritual development of individuals has a need for several guidelines from the fields of philosophy, theology, and education. As an educational tool, creative drama increases imagination, creativity, problem-solving and critical thinking skills and assists students’ personal and emotional development. Combining Worldview Education with creative drama creates a multidimensional educational environment for a meaningful learning on religions, worldviews, and spirituality. 相似文献
69.
Joanna Herres Nicole E. Caporino Colleen M. Cummings Philip C. Kendall 《Anxiety, stress, and coping》2018,31(4):387-401
Background: Although research supports associations between anxiety and emotional reactivity in adults (Cisler, J. M., Olatunji, B. O., Feldner, M. T., &; Forsyth, J. P. (2010). Emotion regulation and the anxiety disorders: an integrative review. Journal of Psychopathology and Behavioral Assessment, 32(1), 68–82.), few studies have examined emotional reactivity in anxious youth (e.g., Carthy et al., 2010; Tan, P. Z., Forbes, E. E., Dahl, R. E., Ryan, N. D., Siegle, G. J., Ladouceur, C. D., &; Silk, J. S. (2012). Emotional reactivity and regulation in anxious and nonanxious youth: a cell-phone ecological momentary assessment study. Journal of Child Psychology and Psychiatry, 53(2), 197–206.). Methods: Using daily diary methodology, this study examined both negative affect (NA) and positive affect (PA) reactivity to daily events in youth diagnosed with anxiety (N?=?68; 60% female; 78% non-Hispanic White; M age?=?11.18 years, SD?=?3.17). We also examined whether parent-reported emotion regulation would predict emotional reactivity. Results: Participants reported more NA on days they experienced more negative parent and teacher events and less PA on days that they experienced more negative peer events. Additionally, better emotion regulation was associated with less NA reactivity to negative teacher events and to both negative and positive academic events. Conclusions: Interpersonal events have a salient effect on daily affect for anxious youth. Youth anxiety therapists should target emotion regulation associated with negative events involving adults and address barriers to developing and maintaining positive peer relationships. 相似文献
70.
Elena Kravchenko 《Religion》2018,48(1):37-63
In this article, I draw on interviews and participant observation data from a two-year-long ethnographic study in a Russian Orthodox parish in the United States. I argue that both the Russian Orthodox immigrants and the Protestant converts to Orthodoxy attending this parish may be usefully thought of as diasporic groups. Seeking to construct their particular Orthodox identity, both groups deal with their own physical and symbolic displacements, and attempt to find their place of belonging. I demonstrate how in the process, through reliance on religious narratives, prayer, and Russian Orthodox icons, parishioners construct two overlapping, yet distinctive places of their origin: Holy Rus’ and Orthodox Russia. Finally, attending to how some Orthodox Christians were able to position themselves in two groups simultaneously, I suggest that we think of religious practitioners as able to inhabit two diasporas at once. 相似文献