创新思维中的"求异"、"求同"互动

创新性思维与普通思维不同．能够提示更深一层的事物本质属性和事物之间的非常规性活动轨迹，或能够透过常人司空见惯的现象，提出与众不同的独特见解。创新性思维主要是趋同思维、求异思维、求同思维的结合、循环和深化。创新性思维必须以趋同思维为出发点，以求异思维为突破点，以求同思维为归宿点，在对立统一的矛盾运动中获取创新之成果。     

求同存异 多元发展

通过2006年圣诞节拒斥西方文化事件,引入探讨文化定义。阐述了东西方文化在价值观念、言语行为以及非言语交际行为三方面的差异,指出东西方文化只有经过互相取长补短,不断发展和完善,形成全新的文化体系,才能达到文化共享。     

文学和哲学的接壤之处

《十年十癔》和《续十癔》是有着“文学怪味豆”之誉的当代作家林斤澜站在文学与哲学的接壤之处,透过对“文革”、“极左”路线进行无情曝光的形而下的关注和叙述,对人的生命现象的复杂,人与存在的关系,以及人在苍茫无极、深邃无止的宇宙中的命运,所进行的形而上的求索。     

接地线通用接地端的研制

通过对运维站所辖变电所的接地线进行统计,分析接地端存在的问题、危害及其要因,提出了几种通用接地端的设计方案,并对比各自的优缺点,选出相对经济的一种设计方案进行图纸设计和加工。对研制的接地端进行实际使用和相关参数测量、对比发现,有关参数符合规定,有效地实现了接地端的通用性。     

Art and Science in Education: The Common Ground

Recent work aimed at establishing a rational, objective basis for aesthetics and the arts repudiates the division between the ‘two cultures’ which is used politically to justify marginalization of the arts in education and society. Far from weakening this cultural division, however, such writing and research has reinforced it. With the aim of reversing this trend, it is argued that ‘scientism’ is a myth, that objectivity of knowledge in science is comparable but not superior to that in aesthetics and the arts, and that polarization of the ‘two cultures’ and marginalization of the arts is based on ideology, not reason. There is and always has been significant common ground between art and science, encompassing not only issues of mutual concern but also modes of enquiry, many of which are far more similar than seems commonly to be supposed. A consideration of some of the similarities and differences between art and science shows that there is no fundamental division between them: both are part of one culture, not paradigms of two. This observation leads to ideas on the possible re-integration of art and science in education, particularly through development of observation and common curriculum content.     

Seminars of Christians and Jews

The purpose of this column is to keep religious educators abreast of the relevant significant research in the general field of psychology. Its implications for methods and materials in religious education are clear. Religious educators may well take advantage of every new finding in scientific research.

Each abstract or group is preceded by an evaluation and interpretative comment, which aims to guide the reader in understanding the research reported.

All of these abstracts are from PSYCHOLOGICAL ABSTRACTS, and used by permission of that periodical. The abstract number is Volume 30, Number 6, December 1956.     

共识观视角下预设研究的再思考

Stalnaker一直致力于从共识视角研究预设,并且重视共识这一概念。Stalnaker将共识的含义做了修改,包括说话者话语中预设的内容,尽管该内容此前可能并非是交谈双方共有的背景知识。按照修改后共识的定义,一些预设显得很强势（或说牵强）而更像是声称。在文章中对声称的性质做了更深入的讨论,证明这样一种错误的直觉：预设的信息不需要声称;声称的信息不能被预设,即我们可以预设新信息,并且可以声称旧信息。预设是说话者建立在说话者对会话双方共识的预期的基础上的,研究预设不能过多的关注语言结构。     

浅析老子和孔子教育思想的共同点

本文围绕教育目的、师德观和教学原则三个方面对老子和孔子教育思想的共同点进行了分析和总结,以便人们更深入地了解老子和孔子教育思想.另一方面,也可以丰富对于老子和孔子思想的研究.     

求职面试语篇中共同背景的构建

共同背景是交际研究的重要组成部分,求职者积极的会话策略需要建立在对共同背景了解的基础之上。在Istvan Kecskes提出的社会认知语用框架下,以真实的求职面试语篇为语料,对共同背景的构建过程进行了实证研究。分析结果表明：在注意力和意图交互作用的同时,共存在三种共同背景的构建方式。     

On the Spiritual Dimension of Education: Finding a Common Ground

Questions about the place of spirituality in publicly funded schools are made difficult in a multicultural secular society. I discuss the work of Paulus Geheeb and Rabindranath Tagore, two great 20th century educational innovators, to offer, by way of an argument from analogy with the social importance of moral education, a common ground for spiritual education.     

努力找寻思政治教育和大学生实际需要的最佳结合点

中共中央、国务院<关于进一步加强和改进大学生思想政治教育的意见>指出:"高等学校思想政治理论课是大学生思想政治教育的主渠道.思想政治理论课是大学生的必修课,是帮助大学生树立正确世界观、人生观、价值观的主要途径,体现了社会主义大学的本质要求."     

论周恩来"求同存异"思维方法

“求同存异”是周恩来在长期工作中形成并成功运用的一种独特的思维方法,其内涵十分丰富。“求同”和“存异”是事物既对立又统一的两个方面,“求同”是寻找事物矛盾双方的共同点,是以“存异”为基础;“存异”是为了达到“求同”,二者互相联系。周恩来运用“求同存异”思维方法在中国乃至世界历史上发挥了重大作用,并将继续大放异彩。     

统战工作要坚持求同存异的辩证法

统一战线是同和异的矛盾统一体。它是中国共产党在领导我国革命斗争和社会主义建设过程中,通过求同存异实现广大人民群众大团结、大联合,完成伟大战略目标的指导思想与战略举措。实践证明,无论是过去还是现在,它都是我们党的各项事业取得胜利的一大法宝。要不断巩固和发展统一战线,就必须坚持求同存异的辩证法。     

The Role of Christians in Religious and Moral Education

Abstract

All sectarian organizations in a pluralistic society must be uncertain about their role in religious and moral education. Christianity is used as an example to illustrate the dilemma in which such groups find themselves. It is argued that, besides joining in a collective search for public criteria of reason and truth in this area, Christianity has a number of more positive roles unique to itself: to put its particular case forcefully and not ashamedly to pupils, to offer the contexts of education which religion has successfully used over nearly two thousand years (e.g. the confessional), and to bring out the accumulated insight and wisdom which have validity quite apart from their doctrinal setting. Christians should not resign their role to modern sociologists and psychologists, but should emphasize their unique contributions more strongly..