音乐教学需要怎样的“动”与“静”?

通过对课堂“动”、“静”的梳理与分析,明确在音乐教育中,学生对音乐的感受与体验等内在的“动”态才是十分关键和至关重要的。“内外兼静”、“内静外动”的教学状态应予以扬弃;“而内外兼动”和“内动外静”的课堂教学状态与境界则是应予以提倡和肯定。     

音乐教学需要怎样的"动"与"静"?

通过对课堂"动"、"静"的梳理与分析,明确在音乐教育中,学生对音乐的感受与体验等内在的"动"态才是十分关键和至关重要的."内外兼静"、"内静外动"的教学状态应予以扬弃;而"内外兼动"和"内动外静"的课堂教学状态与境界则是应予以提倡和肯定.     

《金瓶梅词话》专用动量词研究

本文对《金瓶梅词话》（人民文学出版社，1985年5月）中动量词的用法进行平面描写，为探究量词发展脉络，进行了必要的考源，并与魏晋南北朝及唐五代时期的用法进行了比较。     

独立学院理论力学教学深入研究与实践

针对独立学院学生的培养方向,对理论力学的教学深入研究,对运动学的难点进行了教改与教学实践。     

《马氏文通》中的"散动"及其相关问题

"散动"是《马氏文通》中提出的重要语法学术语,它主要包含有两层意思,从语义分析来说是指与"坐动"(谓语核心动词)相对的"非谓语核心动词";从句法结构分析来说是指与"语词"相对的动词短语中的"述语"."散动"与"读"是从不同的角度分析汉语中的短语,虽然在功能上基本相同,但内涵不尽一致.它的设立对汉语语法学的完善有着深刻的启示作用.     

《马氏文通》中的“散动”及其相关问题

“散动”是《马氏文通》中提出的重要语法学术语,它主要包含有两层意思,从语义分析来说是指与“坐动”(谓语核心动词)相对的“非谓语核心动词”;从句法结构分析来说是指与“语词”相对的动词短语中的“述语”。“散动”与“读”是从不同的角度分析汉语中的短语,虽然在功能上基本相同,但内涵不尽一致。它的设立对汉语语法学的完善有着深刻的启示作用。     

论古代汉语的使动双宾语

本文在大量占有材料基础上进行类比分析,以多视角对古代汉语的使动双宾语结构进行考察,从使动双宾语的涵义入手,依次说明使动双宾语内部的结构关系,其使动宾语与支配语的构成及这种独特的双宾语结构的特征,从而划清它与相近语法现象的界限,确立其研究价值.     

眼动技术在多媒体学习中的应用

眼动技术给研究者提供了直接观察学习者认知加工过程的途径.通过分析不同多媒体表征下有关视觉参与、注视时间等相关信息,可以在一定程度上了解学习者的认知过程与学习兴趣,进而指导多媒体的设计,提升学习效率.文章梳理了眼动技术在促进多媒体学习效率上三个方面的应用:探究已有的多媒体学习理论与原则的有效性、指导多媒体学习材料的设计、充当教学材料辅助学生学习.最后,文章对未来眼动技术在多媒体学习中的应用给出了一些建议.     

《马氏文通》的“散动”学说辨正

《马氏文通》的“坐动”“散动”学说是区分谓语动词和非谓语动词的一个尝试 ,后人对“散动”学说有一些误解 ,本文对其中几个有代表性的观点加以辨析。     

眼球运动研究概况

眼睛是外界信息进入人脑的主要通道，对其运动情况的研究有助于理解人类的信息加工过程。早期心理学家对眼球运动（以下简称眼动）的关注开辟了一个研究心理现象的新领域，相继出现了许多新的研究方法。研究的内容主要分为：（1）对眼动基本问题的研究；（2）对在完成阅读任务过程中的眼动问题的研究；（3）对追踪、搜索等高级心理活动过程中眼动特征的研究。     

英语中悬垂分词探微

“悬垂分词” (DanglingParticiple) ,又叫做“无依着分词” (UnattachedParticiple) ,指 -ing分词或 -ed分词结构在句中找不到它的逻辑主语 ,因而处于一种“悬垂”状态 ,即“无依着”状态。由于悬垂分词是个比较复杂的语言现象 ,如果没有对它作过深入全面的了解或掌握判断悬垂分词对与错的标准 ,在理解和使用时就可能出差错 ,本文将对悬垂分词的误用以及其可接受性作一些探讨     

韩愈“不平则鸣”说非屈、迁“发愤”说的延续

关于韩愈的“不平则鸣”说,历来的解释框架有“不平则鸣”说远绍孔子“诗可以怨”的说法;又有“不平则鸣”说“与庄学中的‘自然’观有内在联系”的说法;而大多数的论者则认为它是屈原、司马迁“发愤”说的延续。其实,以上说法都尚未涉及一个重要的认知视野,即韩愈因何种因素而感到“不平”。本文在考察韩愈文本之后得出结论：韩愈“不平”之标准就是儒家之“道”,即为“道”之不行而鸣不平。这就决定了韩愈“不平则鸣”说属于文学工具论（“载道”说）的范畴,并非是屈原、司马迁“发愤”说的延续。     

Educational psychologists’ practice: obtaining and representing young people’s views

ABSTRACT

Many studies have focused on the importance of the participation of children and young people (CYP) in their education, although fewer papers discuss the practical aspects of seeking their views and fewer again on representing them. A mixed method approach was used to collect information regarding educational psychologists’ (EPs’) practice in obtaining and representing CYP’s views. A questionnaire (n = 73) was used to gather data from local authority educational psychology services (EPSs) across Wales and eight participants who completed the questionnaire took part in an interview to explore their views in more depth. Using thematic analysis, the major themes constructed included “accessing a true representation of CYP’s views”, “gaining CYP’s views empowers them” and “child-centred practice”. The implications of the present study for the role of educational psychologists are discussed, together with future directions for research and the limitations of the present study.     

先秦儒家的“知命”观

孔子"知命观"是儒家思想的一个重要组成部分,"知命、达命"贯通着国人的精神命脉。"知命"是儒家文化生命力强韧的内在表征;"达命"是儒家文化自强不息的外现追求。文章从儒家生命力的价值内核、生死观与知命的关系,及知命观对当代人"文化生态"的环保和修复方面做了进一步发掘和反思的维度。     

Juan Luis Vives (1492-1540) on the Education of Girls. An Investigation into his Medieval and Spanish Sources

Abstract

Due to his treatise on the education of girls and women, the “De institutione foeminae christianae” (1524), the Spanish humanist Juan Luis Vives (1492-1540) is repeatedly labelled as “an advocate of woman's education” or “revolutionary feminist”. But, Vives’ treatise must be judged on other grounds than feminist or antifeminist, and must be confronted with patristic, medieval and humanistic ideas to give a clear outline of his personal emphases.

Therefore, Vives’ views are confronted in the first place with those of patristic authors like Jerome and Augustine and medieval moralists like Vincent of Beauvais, Aegidius Romanus, Francesco da Barberino, Christine de Pisan and Konrad Bitschin. Secondly, the circumstances of his treatise are compared with those of Italian pedagogues as Vergerio, Brunt and Piccolomini, and a special link is made with the dedication-process of books of houres from the late Middle Ages and early Renaissance. Conclusion is that Vives’ work was equally influenced by the circumstances of the time of writing and the identity of his addressee, i.e. Catherine of Aragon, “the Spanish Queen in England”, as Vives called her. The impact of Thomas More’s humanist circle on Vives’ treatise is also of great importance.

But scholars have — for several reasons — overlooked the great influence of Vives’ Spanish background, and especially the direct influence of the Catalan Minorite Francesc Eiximenis (ca. 1340- 1409). Not only Vives’ “Institutio” shows many parallels in contenance and style with Eiximenis’ “Llibre de les clones”, there seems to be also an influence of Eiximenis on Vives’ political views in his “De subventione pauperum”. The comparison between Eixmenis and Vives’ views on education of women will preserve tomorrow’s Vives specialists from making rashly attributed claims of originality and will open the eyes for Spanish medieval sources in a so-called “humanist” treatise.     

董仲舒神学化自然观的逻辑进程

儒学到了西汉时期发生了重要的转折,其显著的标志就是董仲舒把当时社会上普遍流行的“自然主义”思想与儒家“人本主义”精神结合起来,形成了独特的“天人合一”“天人感应”的神学化自然观。这种自然观的形成有其深刻的时代性,也有某种逻辑上的必然性。它根源于人们对自然界“同类相动”的普遍认识,经董仲舒“天人同类”的证明,必然形成“天人感应”的认识。     

Listening to children’s views of spiritual and metaphysical concepts: A new dimension to educational psychology practice?

Educational psychologists (EPs) have for many years been developing techniques for listening to children. The aim of the present research was to investigate ways of listening to the “spiritual” views of children in order to develop questions that educational psychologists might use as part of the assessment repertoire. The study explored children’s spiritual concepts such as their purpose for “being on the planet” and the “meaning of their life”. The findings suggest that primary and secondary school children from mixed religious backgrounds can respond to spiritual questions in a clear way. In addition, most children believed that spiritual views influence how children behave. Further research is required to explore whether children’s views of spiritual concepts are linked to learning and progress in school and in life.     

意象指称问题的回归与前瞻

学界对意象指称蕴涵的界定,存在着“作品客体说”“主体心象说”“主客合一说”三类不同见解,尽管其间存在着分歧,然其皆认为意象中包括四个要素：属于意层面的情与理和属于象层面的物与事,而意象研究即是一个通过破解存在于作品中的具有“符号”性质的“着意之象”而去探求主体所附加在“象”之上的多重蕴“意”及其它相关因素的过程。从发生学角度看,“意象构成”问题乃是为文之关键,亦是读者进行审美批评的一个重要切入点。     

解构与建构:走向“独立”的儿童身体观

儿童身体观是社会大众对儿童身体的总体认知。儿童身体观直接影响儿童身体地位,作用于儿童身体锻炼方法与过程。通过解构儿童身体观,分析儿童身体与儿童、教育、社会三者的关系,批判目前儿童身心二元论的身体观,并且以现象学为切入点,重新建构儿童独立身体观。儿童身体是儿童存在于世界上的基本形式,应树立以下三方面独立儿童观:一是儿童身体是“流动的身体”,身体锻炼需全面化;二是儿童身体是“发展的身体”,儿童身体研究需科学化;三是儿童身体是“在场的身体”,儿童游戏活动情境设计需自然化。     

董仲舒依“三统、三道”不断更化的辩证进步历史观

以“三统、三正”的循环论,论定董仲舒“天不变,道亦不变”之形而上学的天道观与历史观,是错误的。董子的社会历史哲学是“继乱世者其道变”的不断更化的历史观;一切论定董仲舒的历史观为循环论者,实际上都有意或无意地回避了他对“汤武革命”的肯定;其历史哲学方法论是“举往以明来”;是“治国者以积贤为道”的政治论。概括起来即是：依照“三统、三道”不断更化的辩证进步的社会历史观。