全文获取类型
收费全文 | 1009篇 |
免费 | 145篇 |
国内免费 | 4篇 |
出版年
2024年 | 6篇 |
2023年 | 25篇 |
2022年 | 3篇 |
2021年 | 8篇 |
2020年 | 48篇 |
2019年 | 98篇 |
2018年 | 66篇 |
2017年 | 91篇 |
2016年 | 86篇 |
2015年 | 60篇 |
2014年 | 77篇 |
2013年 | 224篇 |
2012年 | 37篇 |
2011年 | 36篇 |
2010年 | 17篇 |
2009年 | 20篇 |
2008年 | 23篇 |
2007年 | 26篇 |
2006年 | 21篇 |
2005年 | 34篇 |
2004年 | 18篇 |
2003年 | 25篇 |
2002年 | 21篇 |
2001年 | 14篇 |
2000年 | 14篇 |
1999年 | 9篇 |
1998年 | 10篇 |
1997年 | 8篇 |
1996年 | 3篇 |
1995年 | 5篇 |
1994年 | 7篇 |
1993年 | 5篇 |
1992年 | 3篇 |
1991年 | 2篇 |
1990年 | 3篇 |
1989年 | 2篇 |
1988年 | 1篇 |
1987年 | 1篇 |
1976年 | 1篇 |
排序方式: 共有1158条查询结果,搜索用时 15 毫秒
181.
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
182.
183.
Although the percentage of Black-White interracial marriage continues to increase in the United States, research is limited related to the impact of stigma on these couples and the processes that influence their responses to negative racial experiences. In the current study, the Vulnerability-Stress-Adaptation model was used as a theoretical foundation to investigate the relationship between stigma and couple satisfaction among Black-White interracially married couples, along with the potential mediating role of religious/spiritual well-being. A community sample of 180 interracially married individuals responded to surveys assessing their experiences of stigma due to being a member of an interracial couple, religious/spiritual well-being, and couple satisfaction. The analysis revealed that relationship stigma was negatively associated with couple satisfaction, and religious/spiritual well-being mediated the relationship between these two variables. To conclude, recommendations for intervention and prevention in the lives of Black-White interracial couples are offered. 相似文献
184.
Little research has assessed the relationship between religiosity and mental health awareness in low- and middle-income countries. This study identified a representative sample of 2,425 community-dwelling adults in Ningxia, China and administered the Duke University Religion Index, the Mental Health Knowledge Questionnaire, the Mental Health Attitude Questionnaire, the Social Distance – Personal Questionnaire and the Social Restrictiveness – Occupational Questionnaire. Religious affiliation per se was not associated with mental health literacy or attitudes, but higher levels of religiosity were associated with better awareness of mental health issues and less social distance and occupational restrictiveness of those with mental health conditions. However, these relationships were substantially different in Hui ethnicity respondents (85% of whom were practicing Islam) and Han ethnicity respondents (15% of whom practiced Buddhism, Taoism or Confucianism). 相似文献
185.
Over the last decade, the discipline of religious studies has promoted religious literacy as both an invaluable contribution to curriculum and an indispensable social good. While much has been written on the importance of the study of religion for the development of religious literacy, little attention has been given to the identification of the disciplinary skills and content knowledge (or what we refer to as religious studies competencies) a student develops through extended study of religion. In this essay, we present an example of how to integrate a religious studies competency‐based model into program design and implementation. We argue that the transition to a competency‐based religious studies program has two potential benefits. First, competency program design provides an opportunity to redesign and update religious studies programs in a more responsible manner that aligns with our students, institution, discipline, and profession. Second, competency program design facilitates the conditions where we can better avoid duplicating the much criticized world religions paradigm. 相似文献
186.
Terry D. Shoemaker 《Teaching Theology & Religion》2019,22(4):280-290
This article describes a pedagogical response to teaching world religions courses in a post‐truth age. The course assignment and its application, utilized in both online and in‐person formats, bridge student academic pursuits with religious traditions, require students to engage with source‐based journalism, and extend beyond the classroom into many of the contemporary politics encroaching upon the humanities fields. Related to the first, the objective of the assignment is for students to discover that religiosity permeates multiple sectors, both private and public, corresponding with student career paths. As a result, students discover that religion is relevant to their academic pursuits and that they must consider the possibilities of how religion might integrate with their career choices. Regarding the second objective, the assignment develops student digital media literacy skills as a form of civic education that challenges the current political attacks on journalism and factuality. Last, this exercise acknowledges the realities facing many humanities programs across the country and offers this assignment as a way of engaging with those issues within the classroom. See as well, published in this issue of the journal, three short companion essays by Sarah L. Schwarz, Jonathan R. Herman, and Harshita Mruthinti Kamath, each of which analyzes this pedagogical strategy for their particular teaching contexts. 相似文献
187.
This review article provides an overview of the British Academy Project on ‘Forced Migration, Religious Diplomacy and Human Security in the Eastern Orthodox World’ (January–December 2018), research questions, methodology, main findings and policy recommendations. The project compared the ways in which religious communities engaged with forced displaced populations in Eastern Europe and former Soviet states, with a particular focus on Serbia and Ukraine, collected a dataset on ‘Eastern Orthodoxy and Human Security’ and organised two workshops in Belgrade and Kyiv. 相似文献
188.
Emily Winter 《Journal of Contemporary Religion》2017,32(1):51-66
While Christian involvement in progressive social movements and activism is increasingly recognized, this literature has rarely gone beyond conceptualising religion as a resource to consider instead the ways in which individual activists may articulate their religious identity and how this intersects with the political. Based on ten in-depth interviews with Christian supporters of the London Occupy movement, this study offers an opportunity to respond to this gap by exploring the rich meaning-making processes of these activists. The article suggests that the location of the Occupy camp outside St Paul’s Cathedral was of central importance in bringing the Christian Occupiers’ religio-political identities to the foreground, their Christianity being defined in opposition to that represented by St Paul’s. The article then explores the religio-political meaning-making of the Christian Occupiers and introduces the term ‘activist religiosity’ as a way of understanding how religion and politics were articulated, and enacted, in similar ways. Indeed, religion and politics became considerably entangled and intertwined, rendering theoretical frameworks that conceptualise religion as a resource increasingly inappropriate. The features of this activist religiosity include post-institutional identities, a dislike of categorisation, and, centrally, the notion of ‘doings’—a predominant focus on engaged, active involvement. 相似文献
189.
Bindi V. Shah 《Journal of Contemporary Religion》2017,32(2):299-314
The on-going importance of religion as a marker of identity among young South Asians has provoked reflection on the relationship between religion and citizenship in the aftermath of events such as 9/11 and 7/7. In general, European and American scholarship highlights different perspectives on the role of religion in the social incorporation of immigrants and their children. In this article I explore how religion shapes identity and citizenship among young Jains, a group that experiences successful socio-economic integration and material success in Britain and the United States. This qualitative comparative analysis of Jain institutions which are oriented towards young Jains reveals the ways in which the intersection of transnational circulation of religious ideas and actors, national integration regimes, migration histories, and the place of religion in specific contexts shapes religious identities, religious group boundaries, and religious discourses in different ways. Different Jain religious assemblages affirm views of religion in the United States as having a positive role in the social incorporation of immigrants and their children, but point to a more neutral role for religion in the incorporation of middle-class young Jains in Britain. 相似文献
190.
Theodore Pulcini 《Journal of Contemporary Religion》2017,32(2):189-203
In relations between Islam and the West, apostasy has been an issue of perennial contention. Although the Qur’ānic perspective on apostasy is ambiguous, the ?adīths and later Islamic legal thought prescribe harsh sanctions against apostasy, making repudiation of Islam extremely difficult, if not impossible, in the Muslim world. Such a coercive approach contravenes the Western value of freedom of conscience and the correlative right to religious freedom. Moreover, the rise of a parallel form of Islam—online- or cyber-Islam—has complicated the issue of apostasy even further. For countless Muslims worldwide, this parallel expression of their religion, although virtual, is even more ‘real’ than its offline, analogue expression. In this new Islamic expression, freedom of conscience can indeed be exercised. Online dissent, even to the point of engaging in ‘cyber-apostasy’ and encouraging others to do likewise, has given rise to a new level of reciprocity between Islam and other religions interacting with it in the ‘marketplace of religions’, thus opening a new chapter in the history of Islamic interaction with other faiths in the contemporary world. 相似文献