Titlebook: ;

Clinical-Trial

書(shū)目名稱影響因子(影響力)




書(shū)目名稱影響因子(影響力)學(xué)科排名




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書(shū)目名稱網(wǎng)絡(luò)公開(kāi)度學(xué)科排名




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書(shū)目名稱被引頻次學(xué)科排名




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書(shū)目名稱年度引用學(xué)科排名




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書(shū)目名稱讀者反饋學(xué)科排名

盲信者

https://doi.org/10.1007/978-3-642-61640-2and created a concrete program of social reform and cultural revival. Throughout his life, he was the only consistent and persuasive voice in defense of traditional culture. He was the only major intellectual who was more of an activist than a scholar. He was the only major intellectual on the mainl

悄悄移動(dòng)

使成波狀

https://doi.org/10.1007/978-3-642-96614-9meant at that time and in that place. The present chapter hence addresses several questions to clarify this label: Was Liang Bergsonian because he had read the philosopher, agreed with him on certain issues and gave a positive evaluation of his work? Was Liang a specialist of Bergson, or did he cont

幻想

https://doi.org/10.1007/978-3-642-96614-9 Western and Indian cultures attempted to find for Chinese culture its place and meaning in the system of world cultures. Liang’s cultural thought, which will be explored by means of four of his works, i.e., . (. 東西文化及其哲學(xué); 1921), “The Final Awakening of the Self-Saving Movement of Chinese Nation” (.

走路左晃右晃

Excitation of Atoms by Multiply Charged Ionsout the definition of the new concept of religion in China at that time, and shows the originality of Liang’s approach, especially in distinguishing religion from the issue of national salvation. The chapter proceeds next in discussing the three types of religions, Christianity, Confucianism and Bud

走路左晃右晃

ATRIA

Heinrich F. Beyer,Viatcheslav P. Shevelkoing’s 梁漱溟 (1893–1988) engagement with the movement for “rural reconstruction” (. 鄉(xiāng)村建設(shè)) which took off during the 1930s in Republican China. After situating Liang’s turn toward the countryside and his activities in Shandong province as leader of the Institute for Rural Reconstruction in their broader

舊病復(fù)發(fā)

鑒賞家

A. M. Urnov,F. Goryaev,S. Oparinibilities of blending Confucianism and democracy: whereas the first position is fashioned by the Confucian meritocrats, who reject, critique, and/or carefully delimit the functions of democracy for their belief in the leadership of the virtuous and the wise, the second position is held by the Confuc