初等概率论中的收敛性注记

通过介绍初等概率论中的四种收敛性，揭示了它们之间的相互关系。     

一类加权的两两PQD列部分和的Marcinkiewicz型强大数律

讨论一类特殊的PQD列加权和的强收敛性，得到了与独立列相同形式的结果。     

概率论在博彩中的应用

针对目前我国彩票市场分析了概率论和博彩之间的关系,总结了彩票各奖项的中奖概率,指出了中奖概率与摸彩顺序二者间的关系,得出了增加获奖机会的一些技巧．     

概率论在博彩中的应用

针对目前我国彩票市场分析了概率论和博彩之间的关系,总结了彩票各奖项的中奖概率,指出了中奖概率与摸彩顺序二者间的关系,得出了增加获奖机会的一些技巧.     

浅谈概率论中的独立性

本文归纳和总结了概率论课程中随机事件和随机变量的独立性的概念和性质.     

随机变量间的独立性与不相关性

在概率论中,独立性与不相关性都是随机变量间联系程度的一种反映。独立性指的是随机变量ξ与η的统计规律之间没有任何联系,不相关性指的是随机变量ξ与η间没有线性相关关系,直观上很清楚：当ξ与η独立时,ξ与η必不相关;若ξ与η不相关,未必ξ与η独立;若ξ与η...     

怎样讲授连续型随机变量的概率分布

<正> 随机变量是概率论中的一个重要基本概念,最常用的有离散型随机变量和连续型随机变量。离散型随机变量的定义比较具体,易于接受,而连续型随机变量定义比较抽象,对于成人学员来说接受起来较困难。为了突破这个难点,讲好连续型随机变量概念,我们在教学中做了如下尝试,也收到了一定效果。一、由实际问题出发引出定义按照一般概率论教材讲连续型随机变量定义学员普遍反映抽象,突然,不易理解,很难与实际问题相联系。     

随机变量序列四种收敛形式及其关系

文献[1]给出了统计极限理论中随机变量序列四种收敛形式以及它们之间的关系,在此重新研究这四种收敛性,对它们的关系作出新的表述,并给予新的证明方法。     

论随机变量及其概率分布的描述性定义

现行的概率论教材对随机变量及其概率分布概念的引进都力图避开严格的数学定义,这一点无可非议.但要给随机变量及其概率分布下一个好的描述性定义,就必须给基本事件下一个好的描述性定义,然后再逐渐探讨随机变量及其概率分布的描述性定义.这样做,教学效果较好.     

关于集合的平移及其性质

本文主要讨论平移集合的最基本性质,即集合的并,合的平移性,集合的基数的平移性,集合的有界性的平移性,极值性的平移性,可数集合的平移性等问题。     

Disillusionment of the American Dream——On An American Tragedy

Theodore Dreiser is now regarded as one of the pre-eminent American realistic novelists of the first half of the twentieth century.an anatomist of the American Dream.In his great work An American Tragedy,Dreis- er exposes and criticizes mercilessly the corruption and black side of American society.The disillusionment of the American Dream is an important theme of the fiction.This paper illustrates "An American Tragedy" is the re- flection of disillusionment of the American Dream in the perspectives of the tragedy of a mortal,the tragedy of American society,and the tragedy of the American Dream.     

论马克思唯物史观的形成

唯物史观是马克思一生中的两个伟大发现之一。唯物史观的创立实现了社会历史观的伟大变革 ,标志着马克思主义哲学的诞生。唯物史观的形成过程就是马克思不断揭示生产力和生产关系辩证运动规律的过程 ,也是马克思不断肃清费尔巴哈人本主义的影响 ,走向历史唯物主义的过程。马克思的唯物史观是一种崭新的社会历史观 ,它根本不同于费尔巴哈人本主义的历史观。学习马克思的早期著作 ,探讨唯物史观的形成 ,对于我国当前的改革开放和社会主义现代化建设 ,有着重大而深远的理论意义和实践意义     

What Education do you Miss by Going to School? Children's 'Coming-to-Knowing' About Science and Their Environment

Starting from Whitehead's notions of education as "the art of the utilisation of knowledge" and his rationale for eradicating "the fatal disconnection of subjects which kills the vitality of the modern curriculum," the article explores how these ideas relate to the current political realities of primary education in the United Kingdom and elsewhere. This is exemplified through a focus on learning about one's environment and the consequent tension between direct perception through non-school activities and the teaching of ideas via the formal school curriculum. A resolution is proposed which involves considering the learner's perspective, and the implications for teachers in terms of 'letting pupils in' to the teachers' own learning and their awareness of a plurality of ways of knowing.     

Effects of continuous casting mould fluxes on reducing longitudinal and star cracks on a slab surface

1.IntroductionAstothecurrenttechnologyofcontinuouscastingofsteel,itisanemergencyformouldfluxestoharmonizetheconflictsbetweenheattransferandlubricationforslabcasting.Whenstructuralsteelwhosemassfractionofcarbonwcis0.09%to0.15%andhighstrengthlowalloysteel(HSLA)whosewcis0.14%to0.25%arecontinuouslycast,itisnecessarytocontroltheheatfluxfromtheslabshelltothecoppermouldnottoexceed1.7?06W/m2becauseofthebigandcoarseausteniticcrystalsintheinitialsolidifiedslabshell[1].Otherwise,longitudinalcrackstendt…     

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.     

弗洛伊德“性力升华说”探微

弗洛伊德坚持“性欲乃是人类取得的一切成就的源泉”，认为“本能的升华是最引人注目的文化发展的特征；正是由于升华，高级的心智活动、科学活动、艺术活动或思想活动才成为可能。”人们对此很有异议。其实，弗洛伊德是在对“性”的最广泛意义的理解基础上创建他的“动力心理学”的，他试图从他对人的个体心理理解的立场出发，来解释人类的全部历史、全部事件和社会生活的结构，并以此建立一整套关于人类精神生活规律的学说和理论。深入探寻弗洛伊德性学说的底蕴，澄清他的“性力”、“原欲”概念的内涵，真正领悟其“升华”思想的真谛，才有可能拓宽我们的视野，深化对复杂纷繁的人的精神世界的研究。     

“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。     

团图为数的图中的闭团贯数

Given a graph G,a subgraph C is called a clique of G if C is a complete subgraph of G maximal under inclusion and |C|≥2. A clique-transversal set S of G is a set of vertices of G such that S meets all cliques of G. The clique-transversal number, denoted as TC (G), is the minimum cardinality of a clique-transversal set in G. The clique-graph of G, denoted as K (G), is the graph obtained by taking the cliques of G as vertices, and two vertices are adjacent if and only if the corresponding cliques in G have nonempty intersection. Let F be a class of graphs G such that F={G|K(G) is a tree}. In this paper the graphs in F having independent clique-transversal sets are shown and thus TC (G)/|G|≤1/2 for all G ∈ F.     

从文明无知、文明冲突到文明交往、文明和谐--对学术界三种文明观的基本述评

文明是决定和影响人类活动的长期的基本因素。冷战结束后，特别是随着“文明冲突论”的提出，各种文明观的讨论逐渐演化成文明学的各种派系。当前主要有三种文明观：文明冲突论、文明对话论、文明交往论。在处理国与国关系的实践中应承认并维护文明的多样性。文明发展的趋势是文明和谐和文明相处。人类真正的危险在于各个民族、国家间文明的互不相融，以及由此导致的误解、紧张、冲突乃至战争。世界的持久和平与持续发展有赖于人与人之间、民族与民族之间、国家与国家之间文明的对话、沟通和理解，有赖于文明间的和谐，共同发展。