交响乐课堂教学中大学生团队合作精神的培养

分析和论述了交响乐教学不仅有助于培养学生深厚的世界文化底蕴、拓宽专业知识面、构建合理的知识结构,更有助于培养学生浓厚的团队合作精神和合作意识。认为并提出在交响乐课堂教学中可以通过强化交响乐演奏者全程"职业素质"、引入合作学习模式,以及发挥教师在教学中对团队精神培养的主导引领作用等途径,培养大学生的团队合作精神和行为。     

阶级划分：中国共产党重塑农民的实践——以绥远省土地改革为例

土地改革中的阶级划分是新中国成立后中国共产党一次重要的政治实践。划分阶级的实践首先改变了农民的经济地位,在此基础上建构了农民的阶级意识,重建了农民的政治心理。这些变化适应了中国共产党的意识形态要求,为中国共产党在农村领导地位的真正确立发挥了重要作用,也对中国社会的发展产生了一定影响。     

论川端康成小说的文化艺术美及影响

川端康成是日本著名的文学家,是日本第一个、亚洲第二个获得诺贝尔文学奖的文学家。从川端康成小说的文化艺术美展开论述,笔者一要重点论述川端康成小说的文化美学风格,分别从川端细腻哀婉的风格、如画的意境、奇妙的色彩三个方面入手,其中,在奇妙的色彩文化部分主要以“红色”和“白色”两个颜色为例;二要在川端康成的表现手法中,主要从意识流手法和新感觉派的表现手法展开论述;三要着眼于川端康成艺术美的主要影响,以中国作家余华为例,从风格和关注题材来论述川端康成对余华的影响。进而揭示了川端文学既具有特殊性、民族性,又具有普遍性和世界性的意义。     

校园新闻采写的七大意识与四个结合

采写校园新闻是每一位校园新闻工作者的基本任务,要实现校园新闻价值的最大化就必须着力培养"大局、策划、媒体、创新、精品、特色和服务"七大意识,提高审势能力,实现"社会与学校的结合,整体与个体的结合,外媒与校媒的结合,数量与质量的结合",才能全面增强稿件的张力。     

论加强师范生教师职业意识的途径

教师职业意识是指成为一名优秀教师应该具有的基本意识和观念,加强对师范生教师职业意识的培养,有助于师范生教师专业化的发展以及教师队伍素质的提高。现阶段师范生的教师职业意识存在认知度偏低、价值取向偏差、从业意识不强等特点。学校应在提高师范生的教师职业兴趣、培养师范生的专业技能、引导师范生树立正确的职业价值观等方面提高师范生的教师职业意识。     

内隐创新意识和外显创新意识的关系研究

本研究运用单类内隐联想测验（SC—IAT）和自编问卷对被试的内隐与外显创新意识进行测量,同时探讨两者的关系。     

幼儿分享意识、分享行为发展研究

幼儿分享意识、分享行为的发展是幼儿建立良性的伙伴关系、形成健康个性的基础,不同时代背景下幼儿的分享意识和分享行为会表现出不同的特征和发展趋势。本研究通过问卷调查的方法,对当前幼儿的分享意识与分享行为进行了研究。结果表明：幼儿分享意识存在对自我施与性分享行为的高自我评价,而对同伴的施与性分享行为低预期的特点;幼儿在自己对同伴的施与性分享行为以及同伴之间的施与性分享行为发生概率的预期上不存在显著的年级差异,而在采取不当的方式分享他人利益上和在不当分享行为的遭遇上存在非常显著的年级差异,在对不当分享行为的惩罚必要性的理解上存在极显著的年级差异。     

“感觉”的运用实现了科学歌唱发声状态培养的简化

一切的声乐技能都是靠自己的意识来控制发声器官的,按照意识预定要求进行动作结果的。发声的各个器官的互相搭配其实也是人的一种本能的意识反应,建立科学发声状态是通过自身感觉的调控,使复杂的肌肉运动准确化、歌唱运用共鸣和呼吸合理化、技巧的掌握简单化,最后实现演唱的自动化。     

The shaman‐trickster's art of misdirection: The rhetoric of Farrakhan and the million men

A charismatic sleight of hand characterizes many rhetorical transactions in African American culture, an adroit manipulation engendered by a history that crushed open confrontation. The skill of the double voiced utterance was appropriated into a performance art which is practiced even today. The Million Man March exemplified the art of “gittin’ ovuh,” an action that simultaneously undercuts one's enemies‐putting something over on someone‐and provides spiritual uplift‐getting over to the promised land. Such a magical performance works by exploiting the power of rhetoric to show and hide. But this is not the same as an exploitation of sophistic technique, because there is an overlapping of the magic of illusion and the magic of the sacred. For contemporary rhetoric this presents an occasion to regard the ethics of deception and the curious phenomenon of a moral sophistry. Louis Farrakhan, although often viewed (perhaps with reason) as either ambitious claimant to national black leadership, or as a skillful exploiter of prejudices, may also be viewed as a master of the art of gittin ovuh, and his call was an incantation that evoked the prodigious response of the “Million Men.” The demonstration on the Washington Mall in October of 1995 enacted a spiritual magic show that has deep cultural roots.     

The casualisation of teaching and the subject at risk

The casualisation of teaching in Australian higher education has come to be problematised as a risk to the quality of teaching and learning. However, the potential and location of risk, and therefore what constitutes an appropriate institutional intervention, requires interrogation as universities comply with the various regulations that, on the one hand, legitimise further casualisation in the name of flexibility, and on the other, insist on institutional responsibilities in the performance of quality. Taking a critical approach to risk consciousness, this paper examines the way casualisation is produced through workplace reform and problematised as a danger to the student learning experience through the quality agenda in Australian higher education. By examining the tensions between the discourses of flexibility and quality, the authors argue that casualisation should not simply be understood as a problem with individual teaching expertise that can be overcome through formal training of the individual. The neo-liberal political rationality that seeks to individuate responsibility and locate “risk” in this way masks the broader systemic tensions within the culture of the university which the authors argue have increasingly profound consequences for the quality of university education. Arguing that professional learning and quality enhancement are the product of open collaborative and collegial social practice, the authors conclude that addressing casualisation only in terms of systematic teacher training is a politically expedient response to a highly complex political issue facing Australian universities. Drawing on professional learning literature, the authors argue for a shift in policy and practice within the university to recognise, value and integrate the expertise and potential quality contribution of casual teaching staff at a micro-level with a particular focus on the teaching team.