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101.
文章通过分析苏州商业空间的演变历程和轨道交通建设对苏州商业空间发展可能带来的影响,阐述了未来苏州商业空间结构将经历点状扩散、带形发展、连接成片三个阶段的演变趋势,并提出了苏州建设有序商业空间结构的具体策略,为苏州轨道交通与商业空间建设提供理论依据和决策参考。  相似文献   
102.
This paper reports the results of three studies designed to test the nomological validity of a consumer well-being (CWB) measure in relation to personal transportation. The CWB measure was developed guided by the theoretical notion that the CWB in relation to personal transportation vehicles is significantly enhanced when the consumption of the vehicle meets the full spectrum of human developmental needs (i.e., safety, economic, family, social, esteem, actualization, knowledge, and aesthetics needs). The nomological validity of the CWB measure was tested by exploring the various antecedents and consequences of the construct. This was done in three separate studies in which the results of one study prompted further conceptual development and additional testing. The overall findings of the three studies provided support for the nomological validity of the CWB measure.  相似文献   
103.
耿瑞芹 《民族学刊》2016,7(3):80-94,125-128
Seasonal customs, also called“performances that take place within a one year cycle”, refer to a series of customs, patterns or norms practiced periodically and habitually on spe-cific days within the regular cycle of the four sea-sons. Seasonal customs are found in every month, such as the Spring Festival in the first month, Laborers’ Day in the second month, The 3rd day in the third month, the birthday of Sakyamuni in the fourth month, the Dano Festival in the fifth month, etc. ( all dates mentioned in this paper are in the lunar calendar) . As the years go by, the seasonal customs change constantly. Many of them have been faded as society has changed, and they have been replaced by National Holidays or other legal holidays which regulate people’s lives. In addition, as western and other cultures filter in, holidays like Valentine’s Day, and Christmas have stepped into people’s lives. Because these festivals are no longer linked with traditional religious meanings found in the old customs, and place more emphasis on entertainment, they have been accepted almost instantly, taking up social space, and changing people’s activities and behaviors. Apart from these, festivals in some particular areas became popular and spread nationwide as the result of na-tional policies. As an important constituent, seasonal customs can reveal the cultural state and spiritual world of a country or region. Jeollanam-do in South Korea, known as the treasure house of customs, possesses rich customs and heritage and various annual cus-toms can be seen here. This paper, by making a general investigation of the customs in Jeollanam-do, can help us further understand the state of this region’s history and ideology, and the cultural im-plications hidden within it. In the first month of the lunar calendar, the primary festivals are the Spring Festival, the First Day of the First Lunar Month, and the Fifteenth Day of the First Lunar Month. 1 ) In the Spring Festival, the most important activities are offering sacrifices to gods and ancestors, sweeping tombs, and paying New Year’s visits. People also believe that this is the proper time to avoid the“three dis-asters”, keep away night ghosts, burn hair, and go to fortune tellers, etc. There are also games played in this period, such as the see-saw and board-turning. 2) the First Day of the First Lunar Month cannot be counted as a traditional festival. However, a day’s rest is taken in the countryside when every house sticks spring couplets on their doors or pillars. These are pairs of long strips of paper on which auspicious words or sayings are written. 3 ) In traditional society, when farming dominated, people observed the Fifteenth Day of the First Lunar Month with grand ceremony, main-ly through engaging in entertaining activities. In Jeollanam-do, the festival atmosphere is warmly created by playing folk or peasant music, flying kites, playing tug-of-war games, or Gohssaum, and so on. In addition to the group activities, indi-vidual families might offer sacrifices in their hou-ses. Each village also offers sacrifices together, known as the Tangshan Sacrifice and Dragon King Sacrifice. There are various superstitions related to this day. For example, many people will buy a strainer and hang it at home, believing that it will bring blessings. Or, on the eve of this day people might set fires on field ridges, believing that this will bring a good harvest. People might also set up Changsheng or Changganzi, along the borders or milestones separating villages from each other, which are known as the patron gods protecting their territory. On this day the staple food is supposed to be“Wugufan”, literally“Rice with Five Grains”, which actually includes more than five kinds of va-rious grains. It is so-called because all the main grains are collectively called “five grains”. In ad-dition, people also cook the“Eight Treasures Rice Soup” which contains glutinous rice, Chinese dates, chestnut, honey, pine nuts, an beans, etc. In the second lunar month, there are the Laborers’ Day and the Yongdung Festival. On the 1st of the second month, Laborers’ Day, laborers used to be given a day’s rest when people made a kind of dessert known as “Agecake”. However, because no one hires laborers nowadays, this cus-tom has actually disappeared. It is said that on 1st day of the second month, Yongdung Halmoni de-scends from the sky, and returns there on the 15th or 20th day. Yongdung Halmoni is said to be the goddess in charge of wind, so, in fishing areas where wind matters a lot, people will offer sacri-fices to her. It is said that if Yongdung Halmoni descends with her daughter-in-law, the wind throughout the whole year will be too strong to guarantee a good harvest, but good sailings can be counted on if she descends with her daughter. On the 3rd day of the third month, women in Jeollanam-do bring simple cooking equipment to the riverside, and pass a pleasant day there. They mix glutinous rice powder with rhododendron petals to make pancakes which they call “flower pan-cakes”. While they eat, they sing songs about flower pancakes or other folk songs. Around 3 rd day of the third month, butterflies start to appear and “dance”. It is believed that if yellow butter-flies are seen first, the coming year will be smooth, but if white butterflies are seen first, there will be many funerals or other inauspicious things. On the 8 th day of the fourth month the birthday of Sakyamuni, many people go to the temples and hang Buddhist lanterns. The display of lanterns on that day is truly grand. It is attended mainly by women who pray for happiness, safety, good health, success and prosperity for their family members. In the temples, people perform the ritu-al of“circumambulating the stupas”, spending the entire night sleepless walking around the stupas, praising gods’ merits and credits, and repeating their wishes in their hearts. While circling the stu-pas, people usually listen to Buddhist chants,some places may play the traditional music with tradi-fional instrument. On the 5th day of the fifth month, on the Dano Festival, the following activities are found in Jeol-lanam-do. 1 ) wrestling, a competitive game played mainly by males; 2 ) swinging, played mainly by females; 3 ) washing hair with acorus calamus. It is believed that hair becomes smooth and shiny if washed with water boiled with acorus calamus. Therefore, many women wash their hair in this way on the 5th day of the fifth month. 4) imbibing herbal medicine. During the Dano Festi-val, all things on the earth are said to be suitable for medicine. There are drinkable herbal juices made from Leonurus heterophyllus, or Ay Tsao. People pluck all kinds of herbs and dry them for future use. The 15 th day of the sixth lunar month is Yudu Day. It is believed that if you wash your hair with clear stream water on this day, bad luck is kept a-way and you will not suffer heatstroke in summer. According to local folklore, the Dragon God and God of the field ditches check on the crops on this day, so no fieldwork is allowed, and a day’s rest is required. If people insist on going to work, it is said they will not have a good harvest. Rice cakes are also prepared on this day and placed in the crop fields as simple offerings to the Dragon God for a good harvest. In June, which has the hottest days in the year, the month is divided into the ini-tial, middle and final hottest days. In order to build up their health, people cook delicious gin-seng chicken soup by putting ginseng, jujubes and glutinous rice into the chicken’s abdomen. Or, for the sake of vitality, some men may drink a body-protecting soup, the so-called dog meat soup. The 7 th day of the seventh month is the Chilseok Festival. Since Chilseok is closely con-nected with the Chilseok God, every family will pray to the Chilseok God for blessings, or go to temples to offer sacrifices. In this festival some families may offer sacrifices to Chengzhu God as in other festivals, but not many offerings are required except for some rice and vegetable dishes. On the 15th day, the Baekjung Day, all kinds of fortune-telling activities prevail. All fieldwork stops and a day’s rest is taken. On this day people also prepare food to offer to the ancestors. The 15th day of the eight month, the Mid-Au-tumn Festival, is characterized by harvest and thanks-giving. Various activities can be seen in Je-ollanam-do, among which offering sacrifices and sweeping tombs are given priority, even more than during the Spring Festival. During the mid-autumn days everyone, rich or poor, makes Songbing, which is very much like a Chinese moon cake, and it is still the most representative festival food for the Mid-Autumn Festival Day. After finishing mak-ing the Songbing with newly harvested rice, people will carry them together with many fruits to offer sacrifices in the early morning and sweep tombs. Some people may go to the cemetery to pull weeds before sweeping tombs. At night, during the full moon, in order to liven up atmosphere, women will perform traditional dance . There is also a custom observed on the Mid-autumn day—married daugh-ters will meet with their own parents and relatives in a place located mid-way between the two homes. Sometimes, female neighbors may agree to meet with each other at a certain appointed place and bring food along to spend a pleasant day to-gether. The 9 th day of the ninth month is the Jungu Festival. It is no longer regarded as a particular festival, but it is still considered a lucky day. In the past, on this day, people would make wine, rice cakes and even medicine, out of chrysanthe-mums. Moreover, literati would appreciate poems as well as maple leaves, which were quite scenic. There are no special festivals during the 10 th lunar month, though this is considered a lucky month because many things forbidden in other months are permissible during this month. The 15th day is a day for some families to offer sacrifices to ancestors or drive away disasters. In rural areas, one of the family customs is for women to bathe and change their clothes before replacing the old rice in ancestor pot with newly harvested rice. This is re-garded as a recommended ritual to domestic gods of new rice. In the 11th lunar month, at the winter sol-stice, it is customary to have red bean soup, which is cooked with glutinous rice powder and red beans mixed together. Its red color is believed to protect people against evil spirits. People offer the red bean soup to their ancestors, and, splash it in front of doors, on walls, around the kitchen, and in their yards. This is all done in order to keep ghosts outside. The 30th day of the 12th month, New Year’s Eve, is the time to stay up late to see in the New Year. So, every house has lights on overnight. It is customary to visit elderly people and inquire a-bout their physical condition and to show care on this eve. This is called “paying an old year’s call”. In olden times, snow which fell in the 12 th month was put into bottles, and when the snow melted the water was believed to be a good medi-cine for curing heatstroke in summer. To sum up, seasonal customs in Jeollanam-do are multi-functional, including the following five aspects:1 ) worshipping the ancestors;2 ) praying for a good harvest and good fishing;3 ) keeping a-way bad luck and calling for blessings;4 ) sharing happiness and improving harmony;5 ) hygiene and health care. Folk customs in Jeollanam-do are diversified. While taken as the concrete outward representa-tions of seasonal customs, these folk scenarios car-ry distinctive features of local customs: 1 ) rural music is the most important factor constituting these seasonal customs by enriching the functions and connotations; 2 ) With its keen local charac-teristics, distinctive quality of including spells, and carrying a religious sensibility, games are part and parcel to seasonal customs; 3 ) Different cul-tural circles are accompanied by different customs and habits. So there are differences between inland and coastal or island areas, and even within the coastal area, differences can occur among particu-lar sea areas.  相似文献   
104.
ABSTRACT

How do sub-state nationalists respond to the growing presence of cultural diversity in their ‘homelands’ resulting from migration? Sub-state nationalists in Europe, in ‘nations without states’ such as Catalonia and Scotland, have been challenging the traditional nation-state model for many decades. While the arguments in favour of autonomy or independence levelled by these movements have become more complex, sub-state nationalist movements remain grounded by their perceived national community that is distinct from the majority nation. Migration to the ‘homeland’ of a sub-state nation, then, presents a conundrum for sub-state elites that we label the ‘legitimation paradox’: too much internal diversity may undermine the claim to cultural distinctiveness. We engage with three common intervening variables thought to influence how sub-state nationalists confront the ‘legitimation paradox’: civic/ethnic nationalism, degree of political autonomy, and party competition. Our overarching argument is that none of these factors have a unidirectional or determinate effect on the sub-state nationalism-immigration nexus, which is why the nuanced case studies that comprise this Special Issue are worthwhile endeavours.  相似文献   
105.
Russian regions display remarkably different patterns of economic and political development. These differences come into sharp focus when comparing two nearly identical northwestern regions, Novgorod and Pskov. Novgorod's success and Pskov's failure are attributed to the local elite's creative use of key cultural symbols and myths to support regional development. Contrasting two popular approaches to culture and development—“cultural adjustment” and “cultural congruence”—the author argues that the cultural congruence model, adopted by Novgorod, dramatically improves the chances for rapid social and economic transformation.  相似文献   
106.
We describe a risk-based analytical framework for estimating traffic fatalities that combines the probability of a crash and the probability of fatality in the event of a crash. As an illustrative application, we use the methodology to explore the role of vehicle mix and vehicle prevalence on long-run fatality trends for a range of transportation growth scenarios that may be relevant to developing societies. We assume crash rates between different road users are proportional to their roadway use and estimate case fatality ratios (CFRs) for the different vehicle-vehicle and vehicle-pedestrian combinations. We find that in the absence of road safety interventions, the historical trend of initially rising and then falling fatalities observed in industrialized nations occurred only if motorization was through car ownership. In all other cases studied (scenarios dominated by scooter use, bus use, and mixed use), traffic fatalities rose monotonically. Fatalities per vehicle had a falling trend similar to that observed in historical data from industrialized nations. Regional adaptations of the model validated with local data can be used to evaluate the impacts of transportation planning and safety interventions, such as helmets, seat belts, and enforcement of traffic laws, on traffic fatalities.  相似文献   
107.
一个经济总量不足、产业基础薄弱、人地矛盾尖锐、市场容量有限和资金潜力不大的经济欠发达地区,怎样认识、发现并抓住机遇,加快经济社会的发展?用现代市场经济的理论与方法认识发展的外部环境,把民营经济作为新型工业化的主导力量,走一条以市场化带动工业化的路子。在这一发展过程中,政府要转变职能,成为服务型政府、学习型政府和亲商的政府。  相似文献   
108.
The developmental trajectories of extractive economies differ systematically from those of industrial economies. Analysis of these differences is difficult, because the specific characteristics and location in space of particular extracted resources distinguish extractive economies from each other far more than commodities produced and location distinguish industrial economies. The peculiar distoritions of Harold Innis's studies of particular staples as these were incorporated into general statements about regional economic development illustrate some of the tensions between ideographic and nomothetic goals in the analysis of regional economies and the dangers of resolving these tensions by collapsing the particular into the general. Subsequent use of these regional economic development models to obscure problems of particular resource extractive projects illuminates some of the unintended practical consequences of theoretical errors.  相似文献   
109.
This article presents an approach to the problem of terrorism risk assessment and management by adapting the framework of the risk filtering, ranking, and management method. The assessment is conducted at two levels: (1) the system level, and (2) the asset-specific level. The system-level risk assessment attempts to identify and prioritize critical infrastructures from an inventory of system assets. The definition of critical infrastructures offered by Presidential Decision Directive 63 was used to determine the set of attributes to identify critical assets--categorized according to national, regional, and local impact. An example application is demonstrated using information from the Federal Highway Administration National Bridge Inventory for the State of Virginia. Conversely, the asset-specific risk assessment performs an in-depth analysis of the threats and vulnerabilities of a specific critical infrastructure. An illustration is presented to offer some insights in risk scenario identification and prioritization, multiobjective evaluation of management options, and extreme-event analysis for critical infrastructure protection.  相似文献   
110.
从新制度经济学的视角分析,与一般地区相比,民族地区教育行政制度在制度环境、非正式制度、实施机制和制度规范对象等方面具有特殊性。制度环境的特殊性规定了民族地区教育行政的价值取向,同时也给制度变迁和创新提供了广阔的发展空间;非正式制度的特殊性提示我们,在进行改革和创新时要顾及社会文化背景和相关的特殊问题;实施机制的特殊性要求我们注意理顺两个行政系统的职能分工、理顺教育行政系统内部的职能分工,切实提高制度的执行力;制度规范对象的特殊性则要求处理好“民族学校”和一般学校两类学校系统之间的关系。  相似文献   
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