近义成语20例

1．“耸人听闻”与“骇人听闻”：前者指“故意夸大或捏造事实使人震惊”,后者则指“事件本身使人听了非常吃惊、害怕”。     

近义成语“五辨”

成语是汉语宝库中的精品,它词约义丰,闪烁着智慧之光。不少成语出自古代典籍,有其本来含义。有的成语意思相近,极易混淆。同学们要想用对成语,还得下一番苦工夫。     

春节辨亲

春节时,一家五位亲戚聚到了一起,这五位亲戚分别是甲、乙、丙、丁、戊,他们坐在一起开始谈论彼此的情况。     

牢记“五要”掌握阅读

“谁不会阅读啊!”看到这个标题你一定会这样想。其实,想要有效地1阅读,掌握一些方法是必要的。     

“每下愈况”，还是“每况愈下”？

“每况愈下”,我们常常用它来形容情况越来越不好。它来自于另一个几乎完全相同的成语“每下愈况”。虽然“每况愈下”与“每下愈况”四个字都是一样的,但是排列顺序不一样,而且“每下愈况”最初的意思与“每况愈下”也完全不同。“每下愈况”出自于《庄子·知北游》。这里还有一个故事呢。     

“不只”和“不止”有什么区别？

“不只”是连词。相当于“不但”“不仅”。后面要有与之相呼应的连词。例如：不只生产发展了,生活也改善了。     

微博“绑匪”

我有一个朋友,她本来是个亲切和善的人,说话慢条斯理。可最近一年多来,她整个人变了,变得很焦躁,说话急吼吼的,一点耐心也没有。我问她到底遭遇了什么天灾人祸,她长叹一声,把手机一晃,说：“还不是因为它。”     

不要太“随便”

中国式的口头禅若论起排行的话,“随便”一定能当选最具人气的NO．1。面对自己不想理会的事,他们会漠然地说：“随便。”聊到自己不想听的事,他们会不耐烦地说：“随便。”面对自己懒得做选择的事,他们会散淡地说：“随便。”甚至在跟不熟悉的人见面时,为了表示客气,亦会微笑地说：“随便吧,都可以。”     

“数字”琐谈

想来,老祖宗仓颉创造象形文字时,为分辨人的数目,可能使用木棍,一根木棍平放,像一人躺着,表示一人,二根木棍并放示二人,三根木棍示三人,即成数字、二、三……简单易记又准确客观,不容置疑!若硬说人是一只脚,恐怕会骂：“好吧,砍下这厮一条猪腿,卤熟下酒。”     

“手机控”亦可控

正处在即将高考的人生拼搏关键期．有些考生俨然成了“手机控”：他们时刻与手机相伴．就连上课也不例外：经常下意识地翻看手机,收发并不重要的资讯：随时联网娱乐．总是难以自拔……手机分散了他们的精力．     

Forum: dialogue about dialogue—cogeneration, research and science education

This forum discussion focuses on seven themes drawn from Sonya’s fascinating paper: the terminology of “cogenerative dialogues,” the roles of participants and their power relations within such dialogues, the use of metaphor and analogy in the paper, science and science education for all students, the ways in which students’ expectations about learning change in innovative classrooms, teacher research and the “theory-practice gap,” and the tension between conducting cogenerative dialogues with individual students or with whole classes. These themes by no means exhaust the ideas in Sonya’s paper, but we feel that they have allowed us to explore the classroom research she reports, and to extend our discussion beyond the paper to explore some of these themes more broadly.     

A dialogue on dialectics

The following comments are intended as a constructive critique of the questions posed by Lima, Osterman and Rezende. The issues raised by the authors advocate for a return in research and teaching to the impetus of dialectical materialist approaches in the originators of the sociocultural school, including Vygotsky. The focus of this response is directed toward the need to historicize dialectics itself, as a tradition, method and approach. The relation between dialectics and materialist critique requires a critical scrutiny that also provides pedagogical spaces and temporalities for an entwining of dialectical practices with dialogic interchange. The intent of the following comments is to engage with the authors in shaping a materialist critique of some of the ways through which the sociocultural school and ‘Vygotskyian inspired practices have been domesticated within the neoliberal university.     

关于教育交往中对话的几个认识误区

对话是一种与新课改基本精神相契合的教育理念,当前对它的理论探讨与实践总结都在不断升温。但与对话热存在的同时,在实践中却存在几个误区:对话即有问有答;对话应充满着表扬与鼓励;对话的结果是获得真知。对这些误区的反思是走出误区的前提。     

审美理想主义与乡村散文创作

中国的诗文审美文化即乐感文化，是审美理想主义滋生形成的土壤和基础。这种审美理想主义对我国现当代散文特别是“乡村散文”创作的负面影响尤为明显。其影响之所以至今余绪不断，也与“另一部分作家”对“另一种文章”的迷恋和寻找有关。欲振兴“乡村散文”创作，必得要糅入“杂感文”的“否定性”因子，如此，“乡村散文”创作才有生机和潜力。     

A procedure for analysing classroom dialogue

The importance of dialogue in classrooms and the neglect of dialogue structure as a significant research variable are highlighted. Techniques for analysing classroom dialogue are reviewed. These are limited in that they are relatively unsophisticated frequency counts, focus on a limited range of types of interactions, analyse teacher dialogue only and/or disregard the context of the utterances. A technique that overcomes these inadequacies, the Thematic and Structural Analysis (TSA) Technique, is described. The technique has been used previously in the analysis of text material to investigate the emergence and recession of themes by the analysis of the distribution of substantive words across paragraphs. In the case of dialogue, paragraphs are replaced by Bellack cycles and implicit language is made explicit. The application of the technique to a sample of classroom dialogue is discussed along with possible future uses of the technique.     

理念与时代的相互创生--柏拉图与黑格尔理念论之比较

哲学的根本意义就在于为时代、为民族提出主导文化和价值发展方向的理念，这也是哲学的精神性的根本体现和要求。从柏拉图至黑格尔，理念论的发展经历了一段漫长而曲折的历史。柏拉图生活在等级信仰的奴隶制时代，他的理念是单纯的自在实体，是庄严的秩序模型，表达了概念主义的理想追求；黑格尔生活在勇于开拓的资本主义时代，他的理念是丰富的自为主体，是开放的自由意识，表达了生成主义的现实活力。理念与时代处于一种相互诠释、相互创生的过程。本文从这两位哲学家对理念内涵的不同规定入手，揭示了时代精神对于哲学理念的熔铸功能以及哲学理念对时代精神的自觉提升。这种历史性的解说对于改造和更新现时代的哲学理念有重要的意义。