教师在人文素质教育中的渗透作用探微

近些年来,高职院校的人文素质教育逐渐得到了重视,一些院校也开设了一部分旨在提高学生人文素质的课程,由于高职院校以技术应用能力为主要教育目标,体现在课程设置上,就不可能开设系统而全面的人文素质课程。那么高职院校的人文素质教育应该以什么方式进行?     

高职院校礼仪课程渗透德育功能的多重路径选择

高职学生的礼仪素养是他道德修养、人文素质和审美水平等方面的客观体现。针对高职院校礼仪课程的教学现状,结合高职学生的自身学习基础、特点和人才培养的素质提升的需要,提出修订课程大纲、改善教学方法、改革考核模式、丰富第二课堂,使其承载更好的德育功能。     

高职学生人文素质培养的对策探讨

人文素质是大学生诸多素质中最根本,最基础的素质。当前我国高职院校人文素质教育普遍存在办学理念偏差,文化底蕴不够深厚,课程设置不合理等问题。因此,要从改革人才培养模式,建设高职院校特色校园文化;营造良好的人文氛围等方面探讨高职学生人文素质培养对策。     

高职校园文化与企业文化对接的研究

高职教育是一种与市场和企业联系最为紧密的教育类型,因此,高职校园文化与企业文化对接的研究具有重要意义。从高职生就业、企业对人才的需求、高职生学习情况、高职院校发展等方面可以看出校企文化对接的紧迫性和必要性。而从校园环境建设、师生文明建设、课程文化建设及校企文化活动等方面可以寻找校企文化有效对接的途径和方法,探索一条有利于高职院校发展、有利于高职生顺利就业的道路。     

高职思想政治理论课程实践教学的困境与出路探讨

近几年来,随着我国社会经济与科学技术的不断发展以及教育改革的不断推进,高职院校的教育工作也取得了越来越多的成就。在高职院校的思想政治理论课程的教学当中,实施实践教学能够有效提升学生的综合素质与综合能力,让学生得到全面发展。然而目前我国的高职思想政治理论课程实践教学仍还面临着许多困境,这在一定程度上阻碍了其教学工作的更深入发展。本文主要针对高职思想政治理论课程实践教学的困境与出路进行探讨,以期能够对我国高职思想政治理论课程的教学工作有所助益。     

高职酒店管理专业学生礼仪素养培养研究

高职院校酒店管理专业的人才培养方向是为酒店行业提供一线的高技能服务人员和基层管理人员,而礼仪是酒店从业人员所必须具备的基本能力、素质与职业道德。为使学生形成良好的职业行为能力,更好地立足于社会并能够可持续发展,每一所高职院校的酒店管理专业都开设了"礼仪"这门课程,然而效果并不明显。本文将对高职学生礼仪素养的现状进行分析,从改革礼仪课程、改造其他课程考核体系、开展各类活动三方面进行探讨,找出提高高职酒店管理专业学生礼仪素养的方法。     

浅议人文教育的重要性

随着我国社会经济的快速发展,社会对人才的需求已经从单一技术能力的要求转化为对人才综合素质的要求。高职学生不仅要具备娴熟的职业技能,还必须具备良好的人文素质。当前我国高职院校大学生整体的人文素质现状不容乐观,本文从现实意义1、从学生个人的成长成才、2、从高职院校自身整体发展的角度,3、从社会发展的角度和理论意义上论述了人文教育的重要性,从而引起高校对人文素养教育的重视,促进学生全面发展,也使我国传统美德和价值观念得以继承和发扬。     

浅议文秘专业课程中人文素质的培养——以高职秘书写作课程教学为例

笔者认为高职院校对文秘专业学生在人文素质的培养上还有待加强。通过文秘专业核心能力课程秘书写作教学，可以多方面、多渠道地培养文秘专业学生的人文素质。     

高职护理专业学生社团活动对人文素质培养的影响

本文介绍了如何根据学生社团活动的开展对高职护理专业学生人文素质的影响，把社团活动与人文素质教育相结合，促进学生人文素质的提升，探索提高医学高职院校培养护理专业学生人文素质的有效途径和方法的实践做法。     

“三元结构”数学文化融入高职教学的探索与实践

本研究充分结合了本科阶段高校在数学课程开设过程中的经验,并分析高职院校自身特点,确定了在高职阶段开展数学文化方面的教育教学。并希望通过这种方法探究高职数学文化的融合点。结合具体案例进行分析,探究不同数学题材具有的文化意义,并确定这些意义所具有的实践价值。通过将所有知识与文化内涵传递给学生,进一步提升高职院校中学生的人文素养以及创造精神,最终能够提升学生的综合素质,在社会竞争中不断提升自身实力。     

Public Humanities' (Victorian) Culture Problem

Questioning scholars who claim that the public humanities are the future of the humanities, this article argues that contemporary public humanities initiatives reproduce Victorian cultural logics by reinforcing divisions between popular and national culture, defining democracy through the state and state institutions and maintaining social inequality while perpetuating imperialism. It contends that like Victorian cultural critics, especially Matthew Arnold and John Stuart Mill, who differentiate between culture and public culture in order to exclude particular social groups from democratic participation, these contemporary programs define culture institutionally in order to secure the authority of the university. Instead of changing the principle of knowledge or cultural authority, the public humanities strengthen and legitimate established power relations as they exclude minority cultural groups. Warning against channelling new energy into old forms, the article concludes by focusing on public culture as a mode of relation rather than an institutional form.     

The education of a clinical social worker: Finding a place for the humanities

The values of our professionalized culture have encouraged the defining of social work as an academic discipline. As social work has then taken its place, academically, within the social sciences, a whole way of knowing and being in the world associated with the humanities is being left out of the higher education for clinical social workers. The thesis of this essay is that both experience and intellectual concerns suggest some disciplined study of the historical, theoretical, and metaphorical ways of knowing linked with the humanities could be an important part of the higher education for the would-be clinician.     

A future for the humanities?

The future of the humanities is an extremely complex question as it bears upon the status of a particular form of knowledge in society, the flexibility of a set of academic disciplines and institutions, the openness of political leaders to changing conceptions of education, and a host of other difficult issues. In order to illuminate these problems, it is necessary to focus upon the peculiar character of humanistic knowledge, why such insight is indispensable to individual and collective self-understanding, how the humanities as they are conventionally practised contribute to their own malaise and why the humanities must be accorded pride of place among the studies of human action. There is, in fact, a considerable demand for humanistic knowledge and the fruit of humanistic scholarship in our technological culture, especially in the area of adult education. The discussion ends with several examples of various ways in which that demand is being met.     

Transforming the social order: The role of the university in social change

The contemporary multicultural and secular university in the United States is experiencing an array of value transitions as well as ideological contradictions. The present dilemmas and challenges confronting the academy appear to emanate from the preoccupation with new schools of explanation and interpretation and from arbitrarily defined appropriate speech. In the social sciences and in the humanities, value neutrality and traditional constructs are viewed as strategies for concealing and promoting anachronistic standards of conduct. Faculty interviewed express concern and skepticism about the direction and future of the American university in a postindustrial and a postmodernistic era. Many perceive the university as not assuming a leading role in constructive social change. This results from its absorption with political symbols and selectively perceived meanings of varied cultural interests. Some faculty sense a major transformation in the way the university and its culture are produced and arranged. The social sciences and humanities have the potential for coping with the current paradoxes.This paper is a revision of the presidential address delivered in Boston at the 1993 annual meeting of the Eastern Sociological Society.     

Understanding Italian American cultural norms

The components of Italian American culture in many ways provide a striking contrast to current American beliefs, values, and living habits. The challenge to the psychiatric nurse lies in maximizing the strengths of this culture to enhance the individual's ability to be what he or she can and chooses to be within the Italian culture and within the broader context of contemporary American society. By being culturally well informed and sensitive, and sharing goals and expectations with clients (Louie), the psychiatric nurse will be accepted and trusted to provide the kind of high quality care that will ultimately have a positive impact on the mental health status of Italian Americans.     

Tough Love: Professional Lessons for Graduate Students

This article aims to demystify some of the realities of graduate education for the next generation of professors in the humanities and social sciences. Its ‘tell it like it is’ orientation is designed to ensure that graduate students have a firm understanding of the institution they are entering, and will hopefully help them avoid any number of missteps. Topics discussed include supervisor/student dynamics, conferences, writing practices, academic reputation and perseverance.     

The next decade of sexual science: Syanergy from advances in related sciences

Sexual science will advance the most in the next decade if it develops synergy with neighboring social and biological sciences, and with the humanities as well. Here I explore recent advances in primatology, behavioral neuroscience, and emotion research; and methodological advances in sex research, including interviewing by talking computers, combining qualitative and quantitative methods, and sexual diaries. Theory from the humanities using the metaphor of geography and borderland encounters is also reviewed. Finally, new technologies such as fMRI present new opportunities for research, and the new reproductive technologies create important new questions to answer.     

The Differences Between Chinese and Western Dietetic Culture

Each country has its own culture, including food culture. In order to promote the communication between Chinese and western countries, we must work hard in the cultural aspects. Chinese and western dietetic cultures both have merits and shortcomings. We hope that by the means of comparison, people will learn from the other's strong points to offset their weakness, so as to provide more food of high quality for human, and therefore make progress in human society.     

TOO-BLUE: COLOUR-PATCH FOR AN EXPANDED EMPIRICISM

This essay is in part a response to the rhetoric of the ‘two cultures’ revived by the ‘science wars’ conducted in recent years through the mass media against humanities disciplines, especially ‘post-modern’ art, cultural studies, and non-analytic philosophy. The essay focuses in greatest detail on the relation between science and philosophy, arguing that they are in fact complementary activities effectively partaking of the same reality. Although knowledge practices in the humanities draw from their partaking radically different orders of result from those of science (and from each other), they have claim to an effective connection to a shared reality. Humanities disciplines, and even ‘informal’ or ‘traditional’ knowledge practices, can be argued to be realist, empirical enterprises generating modes of validity specific to their manner of result – provided that the definition of empirical reality is generously broadened. An ‘expanded’ empiricism is a ‘radical’ empiricism in William James's sense of taking relations to be as real and as fundamentally given to experience as discrete objects or sense-data. Recognizing the reality of relation nudges empiricism in the direction of process philosophy. The essay reviews concepts of cause and discovery, nature and culture, affect and virtuality, truth and constructedness, taking the experience of colour as a prime example. It combines elements of James's radical empiricism with Whitehead's process philosophy with the poststructuralism of Deleuze and Guattari with chaos and complexity theory. The resulting perspective converges with Isabelle Stengers' vision of a non-judgemental political ecology of knowledge. An expansive ethics of relationality, of mutual differential belonging, is the natural correlate of an expanded culture of empiricism.     

A post-apartheid paradigm? a view from the outside

The South African student movements of 2015 and 2016 have critically recalled the question: how to dismantle the thinking inherited from apartheid? More than twenty years after the fall of the racist regime, this question still haunt South African humanities. While the term “post-apartheid” might have addressed this urgency and even crystallized an intellectual ambition, it’s multiple and sometimes contradictory meanings have made it hard to establish a paradigm. The authors of this special section have sought to interrogate the use and abuse of the concept in the literature of their respective disciplines, keeping in mind that, whatever its polysemy, the term has become a reference point for the humanities worldwide, as untranslatable as it is inescapable.