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961.
Michael Hertzberg 《Journal of Contemporary Religion》2020,35(1):93-114
ABSTRACTThe last decade has seen an escalation of various acts of anti-conversion legislation in Nepal, Sri Lanka, and in different states of India. Several scholars comment that the upsurge of anti-conversion legislation can be linked to the ascension of religious nationalism in India and Sri Lanka, yet recent trends indicate that such laws are also proposed by moderate political forces. What is notable about this anti-conversion legislation is that it criminalizes ‘improper’ conversions along the lines of force, fraud, and allurement/inducement. While Article 18(2) of the International Covenant of Civil and Political Rights (ICCPR) protects against coercion, and thus forcible conversions, and while the concepts of force and fraud are already covered by the penal codes of the respective countries, the remaining element of controversy of anti-conversion legislation is that of allurement and/or inducement. ‘Allurement’ is defined as the offer of any temptation for the purpose of converting a person professing one religion to another religion, in the form of: “(i) any gift or gratification whether in cash or kind, (ii) a grant of any material benefit, whether monetary or otherwise, (iii) the grant of employment or grant of promotion in employment” (Owens 2006–2007, 337). Yet, despite critical remarks from the UN Special Rapporteur on the Freedom of Religion or Belief, Asma Jahangir, that these anti-conversion proposals are vague in their formulations and may lead to religious persecution, the legislative attempts are persistent in their demand to criminalize the allegedly religious gifts of allurement. This article argues that the rationale behind anti-conversion legislation stems from a threefold objective: (1) the dislike of gifts from the religious Other in particular and proselytization in general, (2) legislation as a regulating mechanism of majority religious bodies vis-à-vis religious minorities, (3) anti-conversion laws demanding the complicity of the state in relation to the majority religions, accentuating state patronage as a tacit form of state religion bill. 相似文献
962.
Giuseppe Crea 《Mental health, religion & culture》2019,22(10):1068-1077
ABSTRACTThis study set out to examine the properties of the revised version of the Francis Burnout Inventory (FBI) among Catholic priests and religious sisters in Italy. The psychometric properties of the FBI were examined in two phases. Phase 1 demonstrated the instrument's factorial validity and internal consistency of two derived dimensions (the Scale of Emotional Exhaustion in Ministry and the Satisfaction in Ministry Scale), with a sample of Catholic priests and religious sisters coming from Lazio, a region around Rome in Italy (N?=?156). In Phase 2, the FBI dimensionality was cross-validated using confirmatory factor analysis with Catholic priests and religious sisters coming from all over Italy (N?=?287). Alpha and stability coefficients computed with this sample provided further evidence for the FBI's reliability. Implications for work-related health are included. 相似文献
963.
Yinxuan Huang 《Journal of Contemporary Religion》2020,35(2):341-362
ABSTRACT Over the last few decades, Britain has witnessed a significant decline in Christian affiliation and the corresponding growth in the number of religiously unaffiliated individuals. Relatively little attention has, however, been paid to ‘former Christians’ who were brought up in a Christian household but now identify as having no religion. This study focuses on the effects of Christian upbringing on the voting behaviour of religious nones in the EU referendum of 2016. Using data from the 2016 British Social Attitudes survey, the empirical analysis in this article examines the socio-cultural characteristics of Anglican, Catholic, and ‘Other Christian’ households as well as their role in shaping the voting turnout and the voting intentions of individuals who are religiously unaffiliated. The results suggest that Anglican upbringing and Catholic upbringing serve as salient proxies for national identities among the secular groups. Additionally, in the EU referendum, the voting behaviour of religious nones with different kinds of Christian upbringing was very distinct. This reveals that religious upbringing is a source of within-group variety among British religious nones and that Britain’s Christian heritage still has important socio-political implications despite the decrease in the country’s Christian population. 相似文献
964.
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
965.
Julia Martínez-Ariño 《宗教、国家与社会》2019,47(4-5):364-373
ABSTRACTThis collection addresses the question of how cities govern and regulate religious diversity. Its main goals are: 1) to take stock of current research regarding the municipal governance of religious diversity; 2) to put forward new concepts and empirical analyses to enhance this field of study; and 3) to identify potential lines for future enquiry that help move the field forward. The contributions cover a wide variety of topics, such as the roles of laws, state contracts, and urbanism in governing religious diversity, comparisons of diverging governance trajectories in various cities within one country, and the controversies surrounding the celebration of religious events in urban spaces. The contributions also identify factors that influence governance processes at the urban level and their consequences for the practice of religion. The collection covers studies of cities in various European countries as well as in Canada. 相似文献
966.
Vasileios Syros 《Sikh Formations》2019,15(3-4):452-458
ABSTRACTIn recent years there has been a resurgence of public discourse about the role of tolerance as one of the key elements of the Western philosophical heritage. The fact that Western societies remain largely oblivious to the importance and benefits of diversity points to the pitfalls of the liberal model of religious toleration. Jakob De Roover’s monograph ‘Europe, India, and the Limits of Secularism’ offers a new analysis of the deficiencies of secularism and demonstrates why its application to other societies, such as India, is a problematic enterprise. This article argues that Comparative Political Theory has the potential to help forge new conceptual categories and analytical tools that can be utilized to explore diverse modes of tackling religious diversity and fostering tolerance. 相似文献
967.
Linda Mercadante 《Dialog》2020,59(3):195-196
In order to model civility, progressive Christians must go against the grain and take “the hard way.” 相似文献
968.
Ferhat Yöney 《Islam & Christian-Muslim Relations》2019,30(4):413-433
ABSTRACTIn 1980, George F. Hourani and, more recently in 2010, Mariam al-Attar argued that Islam is not compatible with divine command theory. They rehearsed some standard objections (namely the objectivity of morality, divine goodness, moral knowledge) targeted against meta-ethical divine command theory taking the Qur’an into consideration, and argued that it should be discarded from an Islamic point of view. In addition, they criticized divine command theory since it involves obedience to God and, therefore, does not allow moral reasoning but rather is the source of religious fundamentalism and violence. Although these objections are powerful when applied to the early Ash?arite version of divine command theory, they are not powerful against recent formulations of it presented by Christian philosophers. For example, a divine command theory like that of Robert Merrihew Adams is well suited to respond to these objections. Thus, divine command theory, in its recent formulations, is a genuine option for Muslims and should be given due consideration. 相似文献
969.
Melvin Endy 《The Journal of religious ethics》2019,47(2):425-434
This defense of my essay on Vitoria and Suárez argues that my use of the term “religious war” is based on religious authority at least as much as religious cause, and that Davis’s decision to discuss only Vitoria limits his ability to come to terms with my thesis. To Davis’s argument that for Vitoria war was justified against the Indians only as a necessity of simple justice and to protect the innocent, I argue that his disjunction between simple justice and religious cause is a false one that fails to come to term with the church’s primary reason for approaching Indians, with the Thomistic understanding of the relation between nature and grace and between reason and revelation, and with the distinction between what justice requires in relation to the church and Christians and what it requires for others. I explain finally that my claim is not that the Catholic political rulers readily responded to papal calls for war except when it was in their interest, but that papal war was central to the normative just‐war tradition of the church in canon law and among major theologians like Vitoria and Suárez. 相似文献
970.
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