全文获取类型
收费全文 | 719篇 |
免费 | 100篇 |
国内免费 | 54篇 |
出版年
2024年 | 4篇 |
2023年 | 23篇 |
2022年 | 14篇 |
2021年 | 25篇 |
2020年 | 48篇 |
2019年 | 44篇 |
2018年 | 43篇 |
2017年 | 30篇 |
2016年 | 32篇 |
2015年 | 33篇 |
2014年 | 33篇 |
2013年 | 89篇 |
2012年 | 20篇 |
2011年 | 25篇 |
2010年 | 19篇 |
2009年 | 17篇 |
2008年 | 23篇 |
2007年 | 41篇 |
2006年 | 49篇 |
2005年 | 42篇 |
2004年 | 35篇 |
2003年 | 32篇 |
2002年 | 23篇 |
2001年 | 19篇 |
2000年 | 24篇 |
1999年 | 11篇 |
1998年 | 7篇 |
1997年 | 5篇 |
1996年 | 3篇 |
1995年 | 9篇 |
1994年 | 3篇 |
1993年 | 6篇 |
1992年 | 2篇 |
1991年 | 5篇 |
1990年 | 1篇 |
1989年 | 1篇 |
1988年 | 4篇 |
1987年 | 2篇 |
1986年 | 1篇 |
1985年 | 2篇 |
1984年 | 4篇 |
1983年 | 1篇 |
1982年 | 1篇 |
1981年 | 3篇 |
1980年 | 1篇 |
1977年 | 5篇 |
1976年 | 5篇 |
1975年 | 4篇 |
排序方式: 共有873条查询结果,搜索用时 15 毫秒
841.
《Political psychology》2000,21(2):437-441
Stanley Rothman, David J. Rothman, and Stephen P. Powers, Reply to TomBryder's Review of Hollywood's America
Tom Bryder, Rejoinder to Rothman, Rothman, and Powers 相似文献
Tom Bryder, Rejoinder to Rothman, Rothman, and Powers 相似文献
842.
Richard B. Miller 《The Journal of religious ethics》2019,47(1):203-216
This essay responds to four critics of Friends and Other Strangers: Studies in Religion, Ethics and Culture: Diana Fritz Cates, Eric Gregory, Ross Moret, and Atalia Omer. Focusing on the book’s organizing concepts of intimacy and alterity, engagement with empirical sources, discussion of Augustine’s thought, and attention to moral psychology and political morality, these interlocutors take up various strands in the book’s argument and extend them into metaethical, normative, and metadisciplinary domains. The author organizes his response under three rubrics: Metaethics and Personal Relationships; Political Morality; and Multidisciplinary Horizons. 相似文献
843.
844.
Julia Martínez-Ariño 《宗教、国家与社会》2019,47(4-5):423-439
ABSTRACTIn recent years, European states have institutionalised relations with Islamic groups in the form of national Islam councils. Similarly, municipalities have set up more or less comparable bodies to address issues related to urban religious diversity. However, rather than being restricted to Muslim representatives, municipal consultative bodies usually incorporate a variety of religious actors. This contribution analyses three such bodies in the French cities of Rennes, Bordeaux, and Toulouse. Adopting a governance perspective and drawing on qualitative fieldwork, I argue that by providing concrete advice on how to address religious issues, these bodies define what are considered ‘acceptable’ and ‘unacceptable’ public religious expressions, ultimately influencing normative ideas about laïcité. Moreover, I argue that the history of relationships between religious and municipal authorities and the political culture of the cities, among other factors, shape these local processes, thereby emphasising the distinct role of cities and urban actors in governing religion. 相似文献
845.
846.
Here I argue that we need to diversify the social scientific study of religion and chart a plan for how we are already and will continue to do so. At the time of the 70th anniversary of our association, I reflect on where—as an association—we have come from and where we are going. Our origin story points to an expansive vision for what would become the Society for the Scientific Study of Religion (SSSR), but unfortunately our past has also been marked by an overrepresentation of white male leadership. It was only in 1982 that the society elected its first woman president, Mary Augusta Neal, and only in 2015 that it elected its first person of color, Fenggang Yang. Here, I discuss our hope for a more diverse future: attending to diversity in studies of religion, diversity in the groups of people who are encouraged to study religion, and efforts to translate religion research well to diverse groups of listeners. I share with you pieces of the new SSSR strategic plan, spearheaded in 2018 by Korie Edwards, the first black and woman of color President of the SSSR: particularly the pieces that are most attentive to diversity. I also highlight insights from my own scholarly story about diversity that I have learned through my work with the Religion and Public Life Program at Rice University. 相似文献
847.
Emily P. Diamond 《Political psychology》2020,41(6):1133-1150
Efforts to influence attitudes on highly polarizing issues, such as climate change, often fail because individuals interpret political messages through the lens of their partisan identities. However, shifting the identity lens through which an individual interprets a message may result in more effective political communication. Through a preregistered survey experiment (n = 978), this study tested how priming either a partisan or a nonpartisan (parental) identity influenced the effectiveness of a climate change frame on several attitudinal outcomes. Findings suggest that identity salience—specifically partisan identity salience—can influence the effectiveness of a frame. Among Republican parents, receiving a message about the impact of climate change on future generations increased climate change concern and intended proclimate political behaviors, but this framing effect disappeared when a partisan identity was first primed. Among Democrat parents, framing had no significant effect until a partisan identity was first primed. The findings offer important insight into the role that identity salience plays in framing effectiveness and suggest that political communication on polarized issues is likely to be more effective at building bipartisan agreement when nonpartisan identities are salient. 相似文献
848.
C. Darius Stonebanks 《Journal of Beliefs & Values》2019,40(3):303-320
ABSTRACTFrom the assumed physical threat of a ceremonial Kirpan in an elementary school carried by a Sikh child, to the fictional possibility of rich, Arab, Muslim University students utilising their implicitly understood patriarchal power to subjugate all women from access to common swimming pools, Canada has become increasingly replete with examples of using religious minorities as a danger to secure public spaces for societies most privileged. Since 9/11, this has become a far too common public discourse on maintaining close surveillance, scrutiny and regulations for those religious and racialised Canadian minorities associated with the ‘war on terror’. Promoting public spaces, especially public-school spaces, as ‘secular’ has become the argument of supposed non-bias in ensuring safety and equality for the wider population, all the while leaving many of those used as an example of threat to wonder if the ultimate intent is to preserve white, Christian (and Christian cultural) privilege. This article proposes to examine cases since 9/11 that have problematised racialised groups associated with the terrorism in public schooling to the benefit of maintaining ‘Old Stock’ status quo. 相似文献
849.
Arnold H. Levinson M. Franci Crepeau-Hobson Marilyn E. Coors Jacqueline J. Glover Daniel S. Goldberg Matthew K. Wynia 《The American journal of bioethics : AJOB》2020,20(10):50-60
Abstract Public health agencies regularly survey randomly selected anonymous students to track drug use, sexual activities, and other risk behaviors. Students are unidentifiable, but a recent project that included school-level analysis discovered a school with alarmingly prevalent student suicidality. Given confidentiality protocols typical of surveillance, the surveyors were uncertain whether and how to intervene. We searched literature for duties to warn at-risk groups discovered during public health surveillance, but we found no directly applicable guidance or cases. Reasoning by analogy, we conclude that surveyors should contact the school’s leaders to call attention to its outlier status, but public warning is unwarranted. However, such an ad hoc decision to issue a warning, even if only to school leaders, raises significant practical, legal and ethical issues. National public health and education associations should produce guidance that clarifies ethical and legal duties owed to schools and students involved in population health-risk surveillance. 相似文献
850.
Jennifer Prah Ruger 《The American journal of bioethics : AJOB》2020,20(7):44-54
Abstract The COVID-19 pandemic is a global contagion of unprecedented proportions and health, economic, and social consequences. As with many health problems, its impact is uneven. This article argues the COVID-19 pandemic is a global health injustice due to moral failures of national governments and international organizations to prepare for, prevent and control it. Global and national health communities had a moral obligation to act in accordance with the current state of knowledge of pandemic preparedness. This obligation—a positive duty to develop and implement systems to reduce threats to and safeguard individuals’ and, communities’ abilities to flourish—stems from theories of global health justice and governance. The COVID-19 pandemic revealed and amplified the fragility and deficiencies in our global and domestic health institutions and systems. Moving forward, positive public health ethics is needed to set ethical standards for building and operating robust public health systems for resilient individuals and communities. 相似文献