角色扮演在班级心理辅导中的应用

角色扮演是一种应用范围很广、实施较为容易且行之有效的班级心理辅导方法。它是指运用戏剧表演的方法,将个人暂时置身于他人的社会位置,并按照这一位置所要求的方式和态度行事,以增进人们对他人社会角色及自身原有角色的理解,从而学会更有效地履行自己角色的心理辅导技术。这一技术最初是由心理学家莫雷诺于30年代为心理治疗的目的创设     

当代大学生应承担的社会责任探析

不同的社会角色承担着不同的社会责任,大学生这一特定角色决定了它在社会社会生活中承担着特定责任。大学生作为当代青年的优秀群体,他们具有更高的综合素质,不仅承担着社会劳动力的责任,还承担着以一种有利于社会的方式进行改造和创造社会的责任。总的来说,社会赋予当代大学生的社会责任主要包括对他人、家庭、国家、自然环境等负责的使命。     

“角色互换”在语文教学中的应用

课堂教学中实施“角色互换”，是一种有趣且有益的教法尝试。这种教法要求在教学过程中师生相互变更角色，交换位置，各自站在对方的角度思考问题。这种教法的好处具体表现在三个方面：一、有助于学生更深入地认识自己的角色特征和行为要求，提高学习的效益心理学家莫雷诺认为，角色互换是一种心理技术，它让人暂时置身于他人的角色位置，并按这一角色所要求的方式行使社会职能，且对自身角色进行重新审视，这样就既增进了对他人社会角色的了解，也促进了对自身角色的理解，更清楚地认识自身角色的行为特点，更有效地履行自身角色的职能。课…     

培养角色承担能力 促道德社会化进程

角色承担是道德认知发展学派一个术语,指的是一个人对社会角色的理解、采择和承担,也就是说,一个人在与他人交往的过程中,能够认识到他人的观点、思想、动机、意图和态度与自己有所不同,并根据这些不同来调整自己的行为。一个人如果缺少这种角色承担能力,那么,不管外部的教育环境条件多么良好,他的道德社会化进程也难以实现。因而,对青少     

角色扮演与英语情景教学

一、角色扮演内涵解读美国社会学家、社会心理学家及哲学家,符号互动论的奠基人米德通过对自我的研究发现,自我是通过学习、扮演其他人的角色发展起来的,是他人对自己看法的总和,是各种角色的总和,代表对占有一定社会地位的人所期望的行为。角色扮演是在与他人交往和实际社会生活中,一个人所表现出来的一系列特定行为。在不同场合,人们所扮演的角色是不同的,这就要求人们根据社会环境     

大学教师角色认知失调及对策研究

"他人"对大学教师角色有着不同的认知和角色期待。当教师个体认知与"他人"认知不一致时就会产生角色认知失调,这种失调主要体现在大学组织和社会对大学教师抱有较高期望与大学教师由于某种原因不能满足这种期望之间的矛盾,以及大学教师角色扮演者期望通过扮演角色所获取的与扮演这一角色并不能满足其需要的矛盾。我们应该从大学教师视角出发,正视大学教师角色的分化,弱化大学教师的人身依附,增强社会评价机制的多元化与包容性。     

中小学班主任角色的心理危机与调适

角色,指演员在舞台上依剧本所扮演的某一特定人物,后被人们引人社会学、心理学等研究领域,探讨个体在社会中的身份及其行为。角色实际上就是个体在特定社会关系中的身份以及由此而规定的行为规范和行为模式的总和。任何一个角色都有明显的社会规定性,承担或扮演一定的角色就是表明个人对他人、集体、社会要尽相应的义务和责任。作为中小学班主任,他既是教师,也是管理者;既是学生在学校的“家长”,又是学生的朋友：     

从委婉语看中西方文化异同

语言是文化的特有组成部分。委婉语既是一种语言现象,又是一种普遍的社会现象,在交际中扮演者很重要的角色。通过对各自文化背景对比分析英汉委婉语的不同之处,旨在于更深入理解英汉委婉语的语言特征,有助于提高目的与文化和母语文化的差异意识。     

角色空间:学生完整人格形成的体验场域——小学主题班队活动创新路径研究

“角色空间”是教师以生活为源头,探寻生活中学生可能承担的校园角色、家庭角色、社会职业角色,并尝试将角色体验与班队活动有机融合,全力打造适合学生角色体验的场域,使学生在多样化的角色体验中主动发展,促进完整人格形成。学生在角色设计、角色体验、角色管理中提升综合品质和能力,并与他人建立和谐的人际关系,逐渐完善自我人格。     

如何培养中职生的责任意识

责任意识是个体对角色责任的自我意识及直觉程度,它包含两方面的内容:一方面,人们的行为必须对他人和社会负责;另一方面,人们对自己发生的行为必须承担相应的责任。在当前复杂的社会环境中,一些中职生表现出自身定位模糊、责任意识不强、责任意识弱化的倾向性问题,文章在深入分析当代大学生责任意识特点及其影响因素的基础上,就加强大学生责任意识教育提出了意见。     

Teaching with ignorance: Questions of social justice,empathy, and responsible community

This paper explores the limitations of empathy for the formation of community, particularly within social justice education. I begin with a discussion of the major tension within the idea of community — that it is founded at once on commonality and difference. Building in particular upon the work of Emmanuel Levinas, the paper articulates an understanding of community as a signifying encounter with difference that is not founded upon knowledge about the other, but upon a being-for and feeling-for the other. Focusing upon the explicitly educational commitment to working out forms of relationality conducive to establishing community and social justice across social differences, I ask how might teaching with ignorance, as opposed to teaching for empathy, bring us closer to the being-for others that marks our ethical engagement with other people and engenders our responsibility to the collective?     

A SURVEY OF TYPICAL CHURCH BIBLE CLASSES FOR BOYS AND MEN

Emerging social media that build on digital technologies are reshaping how we interact with each other. Religious education and identity formation within these new cultural flows demands recognition of the shifts in authority, authenticity, and agency that are taking place, as well as the challenges posed by “context collapse.” Digital storytelling is one mechanism by which religious educators can help people to apprentice into practices shaped by a commitment to human freedom and relationality, rather than to public performances of hatred.     

Graduate Credentials in a Changing Labour Market

This article analyses the changing links between higher education and the labour market in terms of changing conceptions as to the capacity of higher education to reduce social inequalities, on the one hand, and to channel its graduates into the more prestigious forms of employment, on the other hand. It turns out that for the most part higher education does not reduce social inequality and may in fact reinforce it. At the same time, given the increased numbers of graduates and changes in the demand for graduates having certain specializations, it is clear that higher education no longer offers the same guarantee of prestigious employment to all its graduates as in the past. But higher education remains a form of employment insurance policy for them in that it will help them minimize their risks in terms of future employment and possible downward social mobility. It is the key that along with other forms of cultural and social capital, which are not equally distributed, will help open the door to employment, admittedly wider for some than for others.     

Reclaiming Paedeia in an Age of Crises: Education and the necessity of wisdom

Abstract

Education needs to prepare students to have understanding of themselves, of their relationships to others, to have an ability to make good moral and other judgements and to act on these. If education has a role to play in the alleviation of the crises facing the world, then there is some urgency in reflecting on what kind of education is needed in order to prepare young people to tackle these many crises. It is our contention that the major problem with modern education is that it has forgotten that its main task is helping students to learn to be wise. That is, in considering the aims of education, it is proposed that it is wisdom which is the main aim of education. This will be so whatever level of education we are discussing, though much of our discussion refers to higher education.     

CAREER EDUCATION FOR OLDER PEOPLE

Though they need help, most people who are over 60 have an aversion to welfare as such and want to work. Most older persons find their pensions and/or social security benefits rapidly eroded by inflation and need some supplemental income. Similarly, many need to be sought out, assisted, and counseled back into active involvement in their own lives and that of their community. Career education, particularly directed at training older people to work in human services, the work of helping others, is viewed as a plausible, viable concept. It can help many older adults “retire to” rather than “retire from” and help them help themselves, their peers, and others. This paper encourages new and/or second careers for many older people.     

试论学校教育的负功能

虽然学校教育在人类社会的发展历程中起着非常重要的作用,但是学校教育在促进个体和社会进步的同时也产生了一定的消极作用。早期人们并没有关注到学校教育的负功能,只是看到了学校教育在促进个体和社会发展过程中的作用,随着教育的不断发展,人们对学校教育的认识不断深化,才逐渐意识到了学校教育在发挥其正功能的同时也不可避免地产生了相应负面影响。正确地认识学校教育的负功能对教育和社会的发展都是有益的。     

20世纪20年代到50年代蒙古国教育的发展

1921年蒙古人民革命胜利后,蒙占国发展教育主要有以下几方面不利因素：经济基础薄弱;文化基础薄弱;宗教的负面影响。针对当时的实际情况,蒙古国政府在建国后不久,首先建立教育部,专门负责学校的建立与发展,积极推动文字改革,加快经济发展,为教育提供坚实基础。采取各种措施,消除宗教在教育方面的负面影响。     

Reclaiming Commitment to Social Justice through Relevant Adult and Continuing Education in Sub-Saharan Africa

Abstract

Reclaiming commitment to social justice through widening access to education, using the medium of relevant adult and continuing education, requires people to have the ability to initiate ideas, to act and to take their destiny in their own hands. This article postulates that deploying relevant adult and continuing education in the quest for social justice leading to freeing oppressed Sub-Saharan Africans is possible. It was partly for this reason that the United Nations Educational, Scientific and Cultural Organisation (UNESCO) came up with standard setting instruments measuring the effectiveness of inclusive education among its member states and, towards that goal, sponsored a limited study to assess how much has been done globally. The outcomes of that study have influenced the propositions made in the article that is structured against the background of the opportunities and/or challenges posed by the demand for social justice by way of widening access to education and learning. The article makes suggestions for ensuring that relevant adult and continuing education provides valuable service in reclaiming the needed commitment to social justice.     

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.     

大学生廉洁教育价值及现状述考

大到国家高素质人才培养战略的实施,中到社会环境与人际生态的净化,小到大学生健全人格的养成,都离不开系统有效的大学生廉洁教育。但调查发现,大学生在廉洁认知、廉洁态度、廉洁倾向、廉洁素养上的他我冲突和内外差异,暴露出大学生廉洁教育的不足,需要引起关注,迎面问题,切实改进和加强大学生廉洁教育。