闻一多诗作诗论及杂文与人格的方正和圆满

作为学者的闻一多在针对其研究对象进行分析时,总是将其文和其人相结合.其实,作为人们研究对象的闻一多,其诗作、诗论与杂文等,也都是其方正人格的表现.闻一多凡事追求完美和极致,由于其人格建立在高洁的基石上,因此,他之由绅士转变为斗士,就不是政治家的政治表现,而是坚持正义、寻求真理的知识分子行为.所以,其方正人格的"绝唱"又使其诗作诗论乃至杂文的品位得到彰显.闻一多虽然失去了宝贵生命,但正因为他有"道",所以无论其诗作、诗论还是人格,都能获得圆满和永生.     

新时期高校学风问题及其对策研析——以海南大学为例

该文在对海南大学2000名大学生进行问卷调查的基础上,经过分析与综合,取得了对于新时期高校学风问题的客观、科学认知,并针对性地形成若干对策与建议.     

让学生的作文真正"生动靓丽"起来——对中学作文教学的一些反思

当前,中学生的作文普遍存在着选材千篇一律,缺乏新意;主题观念陈旧,千人一面;结构模式化、内容虚假空洞;语言匮乏,用词不规范,表达方式单一,病句错别字连篇笔一系列问题.产生这些问题的原因主要归纳为两点:其一为学生自身的原因;其二为我们语文教育工作者的责任.     

广西职业教育考察报告

2007年10月24日至11月1日,我随教育部老干部局赴广西调研组。对广西职业教育进行了考察。先后到了南宁、北海、来宾、柳州、桂林,走访了13所职业院校,和职业院校的校长、教师和学生进行了广泛的交谈。参观了职业院校的实训基地,还先后听取了广西壮族自冶区教育厅和有关市、县政府领导和教育局领导的介绍。     

"马克思主义理论学科建设研讨会"综述

2007年4月24-25日,马克思主义理论学科建设研讨会在复旦大学召开.此次会议由国务院学位委员会"马克思主义理论一级学科建设和人才培养方案研究"课题组和复旦大学马克思主义研究院联合举办.与会领导、专家和课题组成员有国务院学位办办公室副主任李军,中国人民大学教授张雷声、梁树发、张新,武汉大学教授顾海良、梅荣政、沈壮海、佘双好,复旦大学教授燕爽、顾钰民、高国希、肖巍,西南大学教授罗洪铁,中山大学教授钟明华,西安交通大学教授王宏波,华东师范大学教授宋进,东北师范大学教授张澍军、南京师范大学教授俞良早等.     

最佳的审题方法:抓主体对象

作文题目 阅读下面的材料,自选角度,自拟标题作文. 一个漆黑的夜晚,一个盲人一手拿着一根竹竿小心翼翼地探路,一手提着一个灯笼.旁人觉得好笑又好奇,问他:“你自己什么也看不见,为什么要提个灯笼赶路?”盲人缓缓地说道:“我要提着灯笼不是为自己照路,而是让别人容易看到我,不会误撞到我.而且,这么多年来,由于我的灯笼为别人带来光亮,为别人引路,人们也常常热情地搀扶我,引我走过一个又一个沟坎,使我免遭许多危险.” 要求:①符合题意,中心明确,情感真挚,语言通顺;②文体不限,除诗歌外,不少于600字;③文中不要出现真实的地名、校名、人名;④不得抄袭试卷中的材料及他人作品.     

延安大学及相关院校的历史源流与演进

抗战时期,以陕北公学为基础,合并、衍生出综合性的延安大学和华北联合大学.抗战胜利后,契合新政权需要,这两所大学所衍生的艺术、外语、工业、农学等院校时聚时散、渐合渐分,为中华民族的解放造就了大批骨干,也为新中国诸多高校奠定了基础.     

湖南省城镇居民消费结构因子的模型分析研究

对近几年湖南省城镇居民消费结构进行因子分析,研究城镇居民消费结构随着经济发展所产生的变化.在分析过程中引入了恩格尔系数和消费率两个概念,将其与因子分析相结合,从多个角度对湖南省城镇居民消费结构进行比较研究,并逐一和实际相联系.通过对分析结果的观察,研究消费结构中存在的一些问题,并分析出现这些问题的原因以及会带来的影响.最后为改善消费结构中所存在的问题,提出相关的政策建议.     

科举八股文源流考述——从经文大义到八股文的演变

科举考试文体八股文非由某人或某几个人或某个权威在某一特定的时间里制定.它是在历史的过程中,由众多的人参与不断修补完善的结果,和任何其他事物一样都有一个萌芽、成长、完备和定型的过程.八股文是从经文大义逐渐演变而成的,这一过程大致经历了这样几个阶段:试"大义"的形式,"三经新义"及论体形态,宋元经义文形态,科举八股文形态.     

阳光下的老皮箱

一 早上醒来,阳光正抚摸床脚. 窗外,天瓦蓝蓝的,如水洗过一般清明,几朵白云歇在空中,像白帽子罩在远处的楼顶上.天气晴好的周末是如此超然,恬静. 我伸伸懒腰,呼唤了两声妈妈,无人回应.去卧室找她,只见地上摊开两口老皮箱,妈妈正半蹲在地翻拣整理衣物,我断定她打算去楼顶晒旧衣. 妈妈是个勤俭的女人,趁着季节更迭,天朗气清,她必定会将家里的衣物重新收拾整理一番,再拿出去晒一晒,让旧衣物透透潮气. 昨日小区楼下来了收废旧物品的老婆婆,院子里各家各户的阿婆阿姨拎着大包小包的旧物赶上前去,或送或卖,妈妈却稳坐家中岿然不动,她说家里的东西各有其用,用不着隔三岔五丢一堆.     

儒家伦常法则:忠恕之道新解

忠恕之道作为儒家处理自我与他人关系的伦常准则,包括如何对待自己和如何对待他人两个相互贯通、不可分割的层面。"忠"侧重如何对待自己,它实际由"中"派生出来,强调的是通过"执中"、"正己"而"尽己成性",与三代以来的尚"中"精神一脉相承。"恕"着重如何对待别人,它强调通过推己及人、以成全他人,有"己欲立而立人,己欲达而达人"、"己所不欲,勿施于人"等两种表述形式。依儒家之见,"忠恕违道不远",只有既正确对待自己,又正确对待别人,我们才能达到"在邦无怨,在家无怨"的人生境界。     

Gesturing for oneself

Most research on gestures (especially in the field of Mathematics Education) has focused on gestures in communication with others. In contrast, here, we focus on gestures which are not directed at others, but which we assume accompany inner speech or embodied thought, such as the gesticulation one makes by touching one??s fingers whilst silently counting; that is, whilst thinking, or communicating with oneself. Typically, these gestures are accompanied by eye gaze, which is detached from others who are present and turned either inwards or towards relevant artefacts present. Additionally, these gestures??whilst structurally similar??are much smaller than ??normal?? gestures used in interpersonal communication, suggesting an attenuation parallel to that found in inner speech. These physical gestures are in effect objectifications for oneself, which we can interpret as a not-quite-yet ??underground?? part of embodied thought. We suggest that they might be particularly vital for understanding the imagistic, visuospatial dimension of mathematics in general and fractions in particular.     

Inquiring About Practice: Using web‐based materials to develop teacher inquiry

This paper explores a new pedagogical approach to teaching teachers to assume a learning or inquiry stance in their practice. It is based on an assumption that professional learning is a core capability of good teaching that is responsive to the changing needs of children, schools, and communities. One source of teacher learning is practice—one's own practice and the practice of others. Whereas there is much written about teachers learning from their own practice, there is scant attention in the field currently about learning from the practice of others. What do we mean by learning from the practice of others? Beyond visiting their classrooms, how might teachers access the practice of others so that they can learn from it? How does learning work proceed? This paper grapples with these questions as a frame for discussing one teacher education attempt at preparing teachers to learn from the practice of others. It begins by making a case for learning as a centerpiece of good teaching, and then proceeds to describe one example of how the inquiry practice of experienced teachers was used to teach teacher inquiry to a group of novice teachers in California.     

How Young Children Make Sense of Their Life Stories

Self, who we are and how we come to see ourselves, is increasingly viewed as the ongoing and changing story we tell about our lives. It is a story that begins in the early childhood years and that we actively construct out of the relational matrix of home, school, and community. Early childhood settings are crucial sites where young children construct stories of who they are in relation to others. Teachers play a meaningful role in guiding young children in constructing an ongoing sense of self in relation to others.     

Conversation as a key to the understanding of human nature∗

Using the transactionist perspective in our communication with others involves constructing those others with whom we communicate. An exercise called “Reflections” focuses on the inferences, assumptions, and guesses we make as we select from the cues others give off — cues necessary for the process of determining our definition of them. Useful in secondary, community college and college classrooms, “Reflections” can serve as a valuable, interesting, and unique classroom experience. This essay discusses the implementation and the outcome of the exercise as well as some of the reactions students have to it.     

Imagining the Imaginative: An Analysis and Its Implications for Arts Education

Artistic activities are frequently touted as being imaginative or valuable in helping develop the imagination of students. However, it is not always clear what is meant by the imagination. Is the imagination a faculty of the mind? Do some people have it while others do not? Is it something that can be developed? Or is having an imagination having the ability to conceive of ideas in a certain way? If having an imagination is an ability to conceptualize in a certain manner, can educators provide experiences which foster this ability? How does this ability differ from creative ability or the ability to fantasize? These questions, among others, must be dealt with if we are to come to an understanding of what we mean by the concept of imagination. Having a clearer understanding of what we mean by the imagination still leaves unanswered questions concerning why we should want to be imaginative and why being imaginative is important for arts education. These are the questions to be addressed in the following paper.     

试论如何从批判性思维的角度分析和运用预设

预设与批判性思维所要求的清晰性、准确性、精确性以及深度有密切关系。对于预设的分析要弄清楚语用预设和语义预设的联系和区别,要逐层进行分析,要以最大限度保证思维的清晰性、准确性、精确性以及深度为原则,把握好分析的程度,要谨慎对待复杂问语。运用预设时,要端正态度,对自己的预设和别人的预设的态度应有所区别。     

Producing Little Decision Makers and Goal Setters in the Age of the Obesity Crisis

It is obviously possible to argue that education is always an arm of social policy. However, there are just as surely degrees of directness between the agendas of noneducational authorities and what happens in school and university classrooms. This article considers what appears to be a direct example of a particular public policy agenda, the so-called “war on obesity,” translated into curriculum. My intention is to rouse the field from its slumber and to ask whether we are content for others to decide what and how we will teach health and physical education in schools and universities. I do this by examining a specific example of health and physical education curriculum. However, this is not a call for resistance to the intrusion of outsiders; we always need to listen to others. My question is whether the voice of physical educators matters at all when it comes to the practice of physical education.     

委婉语在中美文化中的差异

本文通过对中美委婉语的对比分析，可以看出它们具有社会性、多样性和变异性，其根源则是不同的政治、经济及文化背景下产生的价值观。我们只有通过学习、观察和对比，找出彼此的差异，才能在跨文化交际中做到互相谅解，求同存异。     

The limits of socialisation

The article deals with the question of living with others, one of the most significant relationships of human life, and challenge the common understanding of the origins of living with others, where a human being is not just becoming a social but also a moral being through social institutions of societies. This common understanding of a social relationship, fostered and nurtured by a given society, places the responsibility for the possibility of living with others on the other. Drawing on the work from the sociologists Zygmunt Bauman and George Simmel and the philosophers Emmanuel Levinas and Knud Løgstrup we argue that the possibility of living with others is based on the rights of the other rather than of the rights to determine whom the other is.By focusing on the relation between the individual and the society on the one hand, and the connections between being moral and being social on the other hand, we suggest that the process of socialisation is devastating not only for human beings individuality and his or her moral capacity but also for a responsive educational praxis. We explore the ways in which an understanding of socialisation as the making of the social being is intimately linked to how institutional education ‘thinks itself.’ This exploration is followed by a critical discussion of the limits of socialisation, and therefore also the limits of education. By considering some of the problems about the making of the social being we arrive at the conclusion that there is the possibility for education to be somewhere else rather than within socialisation. This conclusion leads us to explore the possibilities for an educational praxis that embraces the other without holding the individuals otherness against them.