An eight‐year study of online lecture use in a medical gross anatomy and embryology course

Online lectures have been used in lieu of live lectures in our gross anatomy and embryology course for the past eight years. We examined patterns of online lecture use by our students and related that use to academic entry measures, gender and examination performance. Detailed access records identified by student were available from server logs. Total views per page of lecture material increased over the first six years, then decreased markedly between years seven and eight, possibly due to the recent availability of alternate forms of lecture audio. Lecture use peaked in midafternoon and again in the evening, although some use was seen at all hours. Usage was highest at midweek and lowest on Fridays as might be expected. Individual student's use varied widely from rates equivalent to less than one viewing/page to more than three viewings per page. Overall use by male students was greater than that of females and gender‐specific differences in the daily pattern were seen. Lecture use was correlated to the Medical College Admission Test® (MCAT®) Verbal Reasoning and Physical Sciences scores but not to composite MCAT scores or undergraduate grade point average. Overall use appeared to be driven by scheduled team‐based learning (TBL) sessions and major examinations. Specific subsets of lecture material were most often viewed before related TBL sessions and again during review for examinations. A small but significant correlation between lecture use and examination and course performance was seen, specifically in the male student population. These findings, along with earlier observations, suggest that varied use of online lectures is attributable to multiple factors. Anat Sci Educ © 2012 American Association of Anatomists.     

从《洛丽塔》看纳博科夫的艺术之善

善是事物最高价值的体现,艺术之善即艺术最高价值所在。《洛丽塔》体现了纳博科夫关于艺术之善的思考,传达了纳博科夫的艺术观与文学价值理念。本文从艺术之善、道德之善、以及艺术自主性三者之间关联的角度,探讨了《洛丽塔》中纳博科夫关于艺术之善的思考与表达,论证了《洛丽塔》是审美品质与道德内涵的结晶产物,揭示了纳博科夫对自然、社会与艺术之间和谐关联的独到领悟与阐释。     

对外汉语教学中“没A没B”与“无A无B”之辨

本文在举出大量语言实例基础上,考察了＂没A没B＂和＂无A无B＂两种语型,分别在结构、语义、声调三个方面进行了辨析,以便在汉语教学中更好地帮助外国学生理解和运用。两种语型都可以做谓语、定语、状语,皆可转换成＂没AB＂＂无AB＂的形式,且都具开放性和能产性。＂没A没B＂偏向口语化,多含贬义色彩,＂无A无B＂偏向书面语,可表示贬义也可以含褒义色彩。＂没A没B＂表示斥责或抱怨时,最后一个字常为三声（上声）,调值为214的较多。包含褒义或中性义时,＂无A无B＂中最后一个字,常为四声（去声）,调值为51的较多。AB的声调大多都遵循＂阴阳上去＂的顺序。     

试析萨丕尔语言“沿流”观

萨丕尔是语言学界的大师,探究萨丕尔语言观是语言学研究的一个重要课题。然而学界对萨丕尔的研究似乎不够重视,相关的学术论文,专著甚少。我们则从语言“沿流”概述、影响“沿流”因素以及“沿流”流向三个方面来探讨分析了萨丕尔语言“沿流”观。     

试论递进句式“P不说,Q”的常见搭配形式及语义特点

递进句式＂P不说,Q＂是标明递进关系的复句格式。主要有四种常见的搭配形式。该句式的句式前项P与后项Q共处同一语义范畴中,表现为程度、数量和范围范畴等。除递进关系,＂P不说、Q＂格式隐含并列关系、因果关系、顺承关系和转折关系。     

杨时“诚”论探源与发微

被誉为＂程学正宗＂的杨时,是南宋之际理学的重要传人。他非常推崇《中庸》一书,特别对其中＂诚＂这一价值核心进行了清晰而明确的阐发。在兼综二程＂诚＂说的基础上,杨时积极探寻＂诚＂的内涵,力求通过＂诚之＂的工夫即＂致曲＂将作为本体的天道与作为主体的人道统一起来,同时把＂诚＂论加以推衍,将《中庸》＂诚＂说与《大学》＂格物致知＂、＂诚意正心＂之道联结起来阐释＂合内外之道＂。杨时的思想承洛启闽,对后世特别是朱熹和王阳明的思想起到较大的影响。     

品读《离骚》感悟屈原的人格之美

至今,屈原的故事仍然在广为流传,屈原仍受到百姓的敬佩爱戴,百姓爱的是他身处逆境仍心系百姓。他的《离骚》世代传唱,不仅是因为《离骚》中的深刻内涵,更因为通过离骚,我们充分感受到了屈原的人格魅力,感受到了他那种宁死不屈的精神。     

“洋思模式”与素质教育

洋思中学“先学后教,当堂训练”的课堂教学,加上“堂堂清”、“日日清”、“周周清”“三清”验收制度,形成了“洋思模式”的核心。它启发我们：转变学生观;转化后进生作为教师考核一项标准;改革课堂教学,变“教堂”为“学堂”;重视对学生非智力因素的培养：减轻学生负担。     

《四库全书简明目录·集部》标点举正

《四库全书简明目录》是重要的古典目录学著作,是文史工作者案头必备之书。其上海古籍标点版则是流传最为广泛、使用最多的版本。但其标点存在许多讹误,影响读者使用。文章就其集部标点的问题,再举正37则,以正视听。     

《汉语大词典》书证滞后拾补——以《银雀山汉墓竹简（壹）》为例

《银雀山汉墓竹简》同其它出土文献一样,缺损情况也较为严重。但由于长期埋藏于地下,无人增删、窜改,文献也最大限度地保持了原貌,因而具有一定的真实性与可靠性。本文基于《银雀山汉墓简》（壹）语料,为《汉语大词典》补充了若干语例。