浅谈小班幼儿口语能力的培养

幼儿时期是人一生中掌握语言最迅速的时期,也是语言发展最关键的时期,这一时期的幼儿发音机制已开始定形。因此,我们幼教工作者要在教学实践中,特别注重幼儿口语能力的培养,为他们的终身发展奠定语言基础。     

谈谈幼儿口语交际能力的培养

幼儿时期是语言发展的黄金时期,口语交际能力的培养已刻不容缓,势在必行。如何培养幼儿的口语交际能力呢?让幼儿立足课堂,构建口语交际模式;让幼儿走进生活,充实口语交际素材;让幼儿融入情境,激发口语交际欲望;让幼儿及时品尝口语交际甜果。     

浅谈培养幼儿口语表达能力的有效策略

口语表达是幼儿语言发展的主要形式之一。学前阶段是幼儿口语表达能力快速发展的重要时期,该阶段幼儿口语表达能力发展的水平不仅会影响其思维的发展及个性完善,同时也会对其社会化的过程造成影响,是幼儿重要的能力,同时也是幼儿园教育的重要目标。因此,教师应积极探究培养幼儿口语表达能力的有效策略,并在实际教学中通过多元化的教学手段培养幼儿口语表达能力,以使幼儿获得更好的发展。     

创设良好语言环境提高幼儿语言表达能力

幼儿期是语言发展,特别是口语发展的重要时期。幼儿园教师应通过倾听、倾诉、体验、模仿、阅读、指导等方式,为幼儿创设自由、宽松的语言环境,鼓励和支持幼儿与成人、同伴交流,让幼儿想说、敢说、喜欢说,发展幼儿语言表达能力。     

浅谈幼儿口语表达能力培养

笔者认为幼儿时期是人一生中掌握语言最迅速的时期,口语表达能力的培养是幼儿期训练的重要环节。幼儿的口语表达能力培养需要教师在教学过程中,创设宽松的谈话环境,给幼儿创造多听、多说、多看、多模仿的机会,以及进行个别谈话指导,也需要幼儿园和家长相互配合,才能收到满意的效果。     

树立自信 创设环境 重在训练

<正>对幼儿来说,语言不仅是学习的对象,更是学习与生活的工具。在儿童心理的研究成果和长期的教育实践中证明,幼儿期是人一生中掌握语言最迅速的时期,也是最关键的时期,这一时期3至4岁的幼儿发音机制已开始定形。也就是说3-4岁的幼儿是学习发音和口语表达的最最关键时期,是接受语言刺激十分敏感的时期。这一年龄段的幼儿在口语表达方面有下面几个特征:1.小班幼儿口语表达能力发展不均衡有的幼儿能较好地用口语表达自己的需求,有的幼儿则不能。有的幼儿能在公开课上热情表达自己的想法,有的     

浅谈幼儿口语表达能力的培养

幼儿时期是掌握口语的主要时期,也是学习口语的最佳时期,培养幼儿的口语能力对于幼儿的发展起着重要的作用。其基本要求是：（１）教幼儿正确发音;（２）丰富幼儿词汇;（３）教幼儿会按照语法规则造句;（４）培养幼儿说话的良好习惯。基本方法是：（１）让幼儿多观察和议论;（２）让幼儿多模仿;（３）让幼儿多练习     

谈幼儿口语表达能力的培养

幼儿时期,是人一生中语言发展的重要时期。幼儿园语言教育活动的根本目的是发展幼儿的口语表达能力。幼儿只有具备了一定的语言水平,才能听懂成人和同伴的话,才会表达自己的思想、见闻和情感,才能促进幼儿的全面发展。一、创设口语表达环境,鼓励幼儿人人开口 在《幼儿园教育指导纲要》的语言领域中有这样一条：     

浅谈幼儿口语表达能力的组织和指导

语言是人类特有的,它的主要功能就是进行交际.一个人语言天分的高低,是素质高低的一个重要方面.语言的学习需要一定的时期,错过了语言的最佳学习期,人类就很难掌握语言这门工具.人类3-4岁是学习发音和口语表达的关键期,必须重视这个阶段的教育.我利用游戏帮助幼儿发音,丰富词汇;利用各种活动锻炼幼儿的口语水平;创设宽松的口语交际环境;积极评价幼儿的口语能力,以此达到提高幼儿口语表达能力的目的.     

在日常谈话中培养3～4岁幼儿的口语表达能力

“语言是人类最重要的交际工具”，这句话被每一位教育工作所熟悉。它可以使幼儿清楚地表达出自己的感觉、感受或需要，让成人或同伴了解自己，或引起别人对自己的注意。对儿童心理的研究成果和长期的教育实践已经证明，幼儿期是人一生中掌握语言最迅速的时期，也是最关键的时期，这一时期3至4岁的幼儿发音机制已开始定形。也就是说3～4岁的幼儿是学习发音和口语表达的关键时期。但通过与3～4岁幼儿的接触后发现这一年龄段的幼儿在口语表达方面存在以下现象。     

BEING A LEARNER: A VIRTUE FOR THE 21ST CENTURY

ABSTRACT:  Lifelong learning is something which one does for oneself that no one else can do for one: it is a public and personal human activity, rather than private or individualistic. One of the features of the education system is the paucity of a language for learning as process and participative experience. Personalised learning requires a sense of the worthwhileness of 'being a learner'– a virtue in the 21st century. A sense of one's own worth as a person is essential to understanding one's identity as a learner. Research suggests the human capacity to learn can be understood as a form of consciousness which is characterised by particular values, attitudes and dispositions, with a lateral and a temporal connectivity. This 'consciousness' has several dimensions which are all related to becoming a person, with a learning identity. They also enable the learner to become aware of and appropriate what is of worth and map onto the sorts of core values that learning communities espouse. Awareness of self and of one's own worth as a person is a necessary condition for 'becoming a learner' and for identifying and engaging with 'what is of worth'. Furthermore, a sense of self as a learner is formed in relationship, and understood as one learns to tell one's own story, as a participant in the conversation of the learning community. Character is the way in which we refer to that quality of personhood in which there is rooted the capacity to change and learn over time.     

读诗论札记

诗歌是语言的艺术,更是文字的艺术。本文从"诗"字构成之义谈及:诗者,言也;诗者,寺也;诗者,持也;诗者,思也;诗者,私也。以及与"诗"音的"狮、师、蓍、施、尸"等字相关意义,以便更深刻地理解"诗"的原本之意。     

Towards the Idea of a World University

Could anyone reasonably oppose the idea that quality and excellence are essential to the university? However unlikely it seems, that is exactly what we would like to do in this article: we would like to reject the demand for quality and excellence in the university. We would like to arrive at a point at where the need for quality is no longer necessary. In this article, such a refusal will direct us to a proposal for using the spaces offered by the university and its teaching and research in a different way; in a way that transforms the university into a world university. This paper will argue that a world university is concentrated around attentive pools of worldly study. It is a university that has to invent new languages in order to answer the question “How can we live together?” In order to answer this question, and to be “present in the present,” we will clarify our argument that both acceptance and attention are needed in the world university. This position implies a kind of curiosity that is not driven by the “will to know” but by a caring attitude to what is happening now.     

企业群内企业规模难以扩张的经济学分析

企业群内企业规模普遍比较小,且难以扩张,造成这种现象的原因主要有:一是群内企业间存在交易成本节约机制;二是随着企业规模扩张,群内企业尤其是规模相对较大的企业组织成本呈现边际加速增长趋势。群内企业要实现规模有效扩张,前提就在于节约组织成本。     

王阳明论立志与主一

立志是儒学修养的前提和功夫,也以此特质区别于知识性学术,尤受阳明重视,并与其身心一体、以心导之思想相一致。阳明认为立志于为学首先是定向与植根,所谓“植根”就是播种,它是心灵纯化的方向和起点,“致良知”之“致”即立志。立志犹如舟舵、马衔,收拾身心并构成为学动力和恒力;立志又是定心,志定心收气凝。而人生并不怕科举功名,就怕消磨转移理想意志、立志不真切。立志是个体道德生命即良知的最初释放,是道德意志的最初真正展示和逐步坚固化,志立而不移就是从“致良知”到“良知致”。立志贵在专注,专于天理而非朱子的“持敬”,个人在专心主一的过程中,涵养精神,调理气机,使理气通达,上达天道,“精一”既是矢的又是功夫。     

Comments on Holmes

Certain basic moral propositions are unlike basic religious propositions in that it is incoherent to deny them. A community needs a shared set of moral beliefs in a way that it does not need a shared set of religious beliefs. The cultivation of certain types of behaviour is necessary in a community. For these three reasons, bringing up children to adhere to certain basic moral principles is justified in a way that bringing them up to accept basic religious tenets is not.Simon Fraser University     

均衡发展城乡义务教育的思考--基于南充市的考察

农村教育的基础是九年义务教育，巩固农村义务教育成果，提高农村义务教育质量，均衡发展城乡义务教育是新时期农村教育发展的迫切需要。文章以南充市为考察对象，分析了农村教育面临的困难和问题，并从采取有力举措加大投入，调整布局，教师安居乐教工程和寄宿制工程建设，教师交流，教育信息化建设诸方面提出了建议。     

高校思想政治工作进公寓的理论探索

高校学生思想政治工作进公寓是高等教育改革不断深入的产物，是高校思想政治工作的新领域，它面临着许多因素的制约。在新形势下，努力探索思想政治工作进公寓的有效途径，逐步形成学生公寓思想政治工作新模式，就成为各高校亟须解决的问题。     

英诗赏析——不寻常的情人节礼物——兼论中英诗歌中的比兴手法

情人节,情人间互送礼品示爱,增进友谊,皆为世俗。但情人节之情,是爱情,是恋情,并非普通之情,自当选择恰当之礼,以示真切之情,缔结秦晋之缘。婚姻乃人生之大事,酸甜苦辣尽在其中,以特殊礼物示爱,令人深思。以诗言情,历史悠久。可＂无譬不成诗＂呀!譬,即比兴。比兴乃中英诗人共同操之,但何以传情,妙在处境。本文刍议其妙,赞叹英诗蕴蓄之美。     

梦－－精神家园的希冀－－兼论吴大康小说中的焦虑情结

文学与梦从一起始就难解难分，人类的文学历程在一定意义上就是梦与诗交织的过程。诗给世界允诺了意义，给人类生存精神允诺了家园，可家园的难以回归却使人类精神成为无家可归四处漂零的幽灵，于是诗人便做了梦，让疲惫的心灵精神得以短暂的歇息。吴大康的小说就是这种梦的编织，他以梦的编织来拒诉诗人在现实面前因无力与苍白而形成的焦虑。