基于Pro/E的减速器Top-down设计

阐述了自底向上设计和自顶向下设计方法的区别。通过概念设计、产品布局设计、骨架设计、零件设计的设计流程完成减速器的自顶向下设计。实践证明,Top-down的设计思想和方法支持并行工程和协同设计,提高设计效率,缩短设计周期。     

设计哲学引论

为适应“信息时代”现代设计的“转型”变革，需要从“设计哲学”的高度，从设计的多义性认识设计；从设计的本质理解设计；从设计方法论掌握设计；从设计发展趋势研究设计。通过理性的深入与开拓。构筑设计的新理念。     

经济型住宅设施的集约型设计策略

为探讨经济型住宅设施设计的要点与方法,在充分解读当前经济型住宅设施设计现状的前提下,针对空间与设施设计结合不够紧密、设计内容缺乏标准化、设施设计内容局限等情况,文章引入集约型设计思想,从设施功能组合与多样化设计的角度,提出模块设计、一体化设计以及功能组合设计等设计策略.     

数字化公交站台设计

从"人性化"的视角出发,公交站台设计时应考虑到可持续性设计、智能化设计以及情趣化设计应用。在设计细节上,应从候车亭设计、顶棚设计、候车座椅设计、站牌设计等方面来进行数字化的改进。     

现代设计视野下苏式家具设计理念研究

苏式家具作为人类家具设计史上的瑰宝,它所蕴含的设计理念值得现代设计借鉴。文章从现代设计的视角分析了传统苏式家具的设计理念,研究了苏式家具设计理念与现代设计理念之间的共同点,提出了苏式家具设计中所蕴含的值得现代设计学习的优秀设计理念。     

基于三维软件平台的塑料模具设计

三维设计是塑料模具设计发展的必然趋势,三维设计形象直观、提高了设计效率和设计水平,一个好的三维设计平台、正确的设计方法与扎实的模具专业知识相结合,可以设计出一套合理的三维塑料模具.     

浅谈食器造型设计与创新

设计改变生活。在食器造型设计陈旧、单一、观念滞后的情况下,关注食器造型设计对改变设计现状无疑具有重大的意义。针对食器的造型进行设计研究,从如何创新设计的角度对食器的造型的设计发展、设计现状、设计原则以及设计创新等方面论述,倡导设计师运创新出更多好的产品。     

教学设计的设计艺术——以历史学科为例

教学设计是课堂教学的起点,教学设计的质量直接影响着课堂教学的成效。流于形式的一般设计或粗糙设计,最终只会导致历史教学的低效、无效甚至负效。因此,在教学设计时应讲究设计艺术,下移设计重心,拓展设计内容,注重设计评价,不断提升历史教学设计的品位,从而有效促进教学相长。     

浅谈产品创新设计

本文通过设计和创新的关系、产品创新设计的实施、设计创新的推动作用三个方面探讨了产品的创新设计.设计的核心是创新,创新赋予设计旺盛的生命力.产品的创新设计主要是通过原创设计、差异化设计创新、基于文化实施创新设计实施的.创新设计不仅可以领导产品链,同时必然推动企业的技术、品牌、市场营销、管理等的创新.     

机械产品设计方法概述

机械产品的设计可分为开发性设计、适应性设计、变型设计三种类型。机械产品的设计进程可分为产品规划、原理方案设计、技术设计、施工设计四个阶段。     

The Politics of Curriculum and Instructional Design/Theory/Form: Critical Problems, Projects, Units, and Modules

What should be learned? How should it be organized for teaching? These seemingly simple questions are deceivingly political. Curriculum theorists are preoccupied with the politics of the first question at the expense of the realpolitik of the second. Instructional designers are preoccupied with the realpolitik of the second question at the expense of the politics of the first. I argue that conceptual distances between curriculum theory and instructional design are based on divisions of labour established during the 1960s. After decades of neglect, curriculum theorists, and specifically critical theorists, appear clueless when it comes to curriculum design and the realpolitik of their causes. When it comes to the realpolitik of practice their political causes are formless. Quite the opposite of critical theorists, instructional theorists nearly mastered the realpolitik of form but have no political causes. I argue that, to contradict the status quo of C&;I, curriculum theorists will have to dirty their hands with the realpolitik of form and instructional designers will have to clutter their heads with theory.     

Beyond Rational Autonomy: Levinas and the Incomparable Worth of the Student as Singular Other

This article explores the question: Why are students of worth? Educationally, an answer often involves a Kantian response: They are of worth because they are always ends and never means. This response is usually connected to a notion of autonomy interpreted as individual, rational self-determination. The article argues for a different answer. The essay begins with a recent educational example of construing worth as rational autonomy. Meira Levinson, in her book The Demands of Liberal Education (1999), argues for a version of rational autonomy which is taken in the essay as a Kantian response to the question. The essay then turns to Kant’s own understanding of intrinsic human worth as ends. Although the essay agrees in general with the notion of end, it criticizes Kant’s version of rational autonomy. Instead, it argues for a notion of worth as irreplaceable singularity. Both the critique of the Kantian answer and theessay’salternative are shaped by the philosophy of Emmanuel Levinas. Here technical notions of “the other,” proximity and singularity are brought to bear on the question of human worth. The Levinasian alternative, so the essay argues, better answers the question of student worth by highlighting the incomparability of the student as a singular other.     

浅谈建构主义学习理论与信息技术的结合对教学的影响

建构主义学习理论与信息技术相结合对教学产生积极影响，本文就影响的五个方面进行讨论：1．教师角色转变。2．学生学习的变革。3．教学手段的变革。4．教学环境的变革。5．教学模式及方法的变革。     

朱熹哲学本体论的构建及其“理”蕴

理本论是朱熹哲学思想的核心和最高范畴,也是朱熹整个学术思想的核心和理论基础。这是一个具有客观唯心主义性质和伦理本位色彩的哲学范畴。其本体论哲学的构建是通过对传统文化中儒、道、佛三家思想的全面吸收和改造而完成的。具体讲:吸收佛学本体论的思维模式并将之改造为道德本体论;吸收儒学的道德学说并将之改造为伦理本位的哲学:吸收道家的认识论思想并将之改造为伦理体验的认识论。     

文明的传承与社会个体的价值——历史的实现方式再探讨

文明是劳动的积累和积累的劳动,是人类智慧和汗水的结晶,是人们开创新的历史的既得力量。人类社会的进步取决于人类文明的历史传承与创造,社会个体的价值寓于个体自身在历史发展过程中对人类文明的传承与创造。历史的实现方式在于人们对人类文明的历史传承与创造。英雄人物在历史中的作用取决于其是否融入创造历史的群众运动中去。人类文明的传承与创造是人类历史走向进步的重要基石,也是人类历史得以延续与发展的社会基因。人类文明的历史传承与创造积淀成历史的现实与现实的历史,人类历史的演进与人类文明的传承与创造齐头并进。     

Source extension based on ε-entropy

It is known by entropy theory that image is a source correlated with a certain characteristic of probability. The entropy rate of the source and ? entropy (rate-distortion function theory) are the information content to identify the characteristics of video images, and hence are essentially related with video image compression. They are fundamental theories of great significance to image compression, though impossible to be directly turned into a compression method. Based on the entropy theory and the image compression theory, by the application of the rate-distortion feature mathematical model and Lagrange multipliers to some theoretical problems in the H.264 standard, this paper presents a new the algorithm model of coding rate-distortion. This model is introduced into complete test on the capability of the test model of JM61e (JUT Test Model). The result shows that the speed of coding increases without significant reduction of the rate-distortion performance of the coder.     

论老子哲学的“无”

老子对其“道”有着一以贯之的思路,即道是对生命本真存在的体悟。“无”在老子道论中具有核心地位,“无”是道的超验性的指称。因此,道之“生”,并非宇宙论的化生,而是出于生命的体验,其本质就在于“无”之生,是“无”之心体对万物的当下成就。以“无”为本体的“无—有”一体化运作形成道的内在结构,“无”在“言”出“有”中踏入了超验性与经验性的两难境地,而“有”对“无”的当下回归使物我保其真性。在这个结构中,“真”是“无”的内涵,“虚”与“静”构成了“无”的动力机制。     

国外死亡态度量表发展述评

国外从上个世纪五六十年代即展开对死亡态度的研究，至今已经发展的相当成熟。在发展过程中，死亡态度量表起着重要的作用，它在初期推动了死亡态度的研究，随着死亡态度研究的不断深入，研究成果应用于死亡态度量表，促使其不断发展，二者之间形成了一种相辅相成的关系。回顾死亡态度的发展其实就是回顾国外死亡态度研究的历程，希望通过回顾这一过程，对国内死亡态度研究的开展有借鉴作用。     

Kierkegaardian Implications of Punishment, Guilt, and Forgiveness for Education

Students have to be punished if they have made a serious transgression. Avoidance of punishment will lead to serious complications. But punishment is inseparably linked with guilt and forgiveness. The inability of individuals to forgive themselves was regarded by Kierkegaard to be an emanation of individual false pride, a kind of vanity. This type of despair, a psychological and spiritual disorder, is a serious and debilitating problem. The inability to escape this despair of forgiveness can lead to a loss of genuine humanness. Unchecked, this despair can lead to unrelatedness of self to itself and fear of the possibility of freedom. Thus the self-knowledge attainable in despair over the forgiveness of an offense would lead to what we would call a successful rehabilitation of the individual and his or her conjunct reintegration into society. Kierkegaard's ideas on punishment are interesting — historically and philosophically speaking — because they represent a softening of a harsh view of punishment by stressing the humanizing aspects of guilt and forgiveness.     

“存在”之“光”——海德格尔美论研究

海德格尔认为"美"源自审美状态,而审美状态并非是主体的某种精神状态,而是"存在"的本然状态。美是存在者自身的显现,"存在"即是美的本质,也是美的功用,美不是显现的结果,而是"显一现"这个动态过程。存在之显现之所以美是因为,人无法在流变的世界中领会与观照存在之本质,存在必然在生活的日常状态中被遗忘,只有打破了这种遗忘状态,人才能获得真正的自由,获得存在之澄明,这种获得存在之澄明状态过程,就是获得美的本质与本源的过程,美就是存在者的澄明之光,是存在之光。