高校教师教育技术培训课程任务驱动教学模式的研究与实践

教育技术培训是提高高校教师教育技术应用能力,进而提高教学质量的极重要的举措,本文主要研究基于网上资源利用的高校教师教育技术培训课程任务驱动教学模式的建构,并探讨了利用该模式结合教育技术培训网站辅助管理、教育技术培训资源辅助教学,从而提高培训绩效的实践.     

新时代“枫桥经验”视角下社会矛盾多元化调解研究

新时代“枫桥经验”是中国特色社会主义社会治理形态所生成的重要的基层经验和成果,极大丰富和发展了我国国家治理形态和实践。当前我国社会矛盾呈现出多元化特征和趋势,本文旨在通过科学认识和把握社会矛盾具体形态及本质,系统分析社会矛盾化解和转化的应然性结果和现实多元化调解机制的现实运行效果之间的张力,辩证运用好新时代“枫桥经验”,优化多元化调解机制在党建引领、组织联动、数字智能等方面的路径,尝试建立一种适应社会矛盾变化趋势的多元化调解机制。     

大学图书馆人员的能力开发与开放式图书馆人员的培养

日本大学图书馆的人员结构正在发生变化,正规馆员逐渐减少,临时工和外部委托人员填补了业务上的空缺.这是因为大学正在推行经营合理化政策,精简在岗职工.大学的这一举措与废除论资排辈、实施按职务(职能)付薪的企业改革动向是一致的.     

有效利用社会资源:高等职业教育贴近社会贴近市场的必然选择

高等职业教育“职业性”、“地方性”和“就业导向性”的基本特性决定了它相比起普通本科教育更要求贴近社会贴近市场。高等职业教育如何真正贴近社会、贴近市场,三个必然途径是不可忽视的,这就是：吸纳社会“精英”优化专业和课程建设;利用社会资源,改进教学和实践模式;利用校友和学生家长资源,推进学校事业发展。     

“民族”百年回眸

本文对１００年前“民族”一词的传入及其对中国的影响,历史上的“华夷之辨”和孙中山 的“五族共和”,中华人民共和国成立后通过民族识别确认 ５６个民族和实行民族区域自治,近 ５０年来关 于“民族”概念及译名的讨论等进行了回顾。作者认为,“民族”概念的引入使中国人对自己的人们共 同体产生新的见解,并作出新的分类。中国 ５６个民族的划分以及实行民族区域自治而不实行联邦制是 从中国的国情出发的合理选择。１００年来“民族”译名之争,既有学术意义,又有政治意义。     

全面、正确地看待认识中的错误

对认识中的错误 ,应该从主体、客体以及认识过程本身三个方面去分析和研究。错误难免的观点并不是引导人们去犯错误 ,恰恰相反 ,正是为了引导人们去寻求真理 ,避免和克服错误 ,不应该以错误难免为理由替错误作辨护。     

不食人间烟火? 她只是极热爱生活

正见到杨丽萍的时候,她素颜,穿一身孔雀蓝长裙,戴着黑框眼镜。谈起自己的生活,她感慨良多。1958年,杨丽萍出生在云南大理洱源,那是一个荷田成片、绿水环绕的地方,溪水里招摇着柔曼的水草,每到春夏季节,漂浮的海菜就会开出星星点点的小花。小的时候,杨丽萍最爱的就是跟着大人跳舞祭神。奶奶曾在她的手心画过一只眼睛,告诉她:"跳舞是与神对话。"从此以后,杨丽萍在万事万物中看到了舞蹈的律动。她的童年在乡村田野里度过,大自然既养育她,也教育     

贝聿铭:我这样活过100岁

正专家介绍:贝聿铭,美籍华人建筑师,其作品以公共建筑、文教建筑为主,被归类为现代主义建筑,善用钢材、混凝土、玻璃与石材。他的代表建筑有美国华盛顿特区国家艺廊东厢、法国巴黎卢浮宫扩建工程。被誉为"现代建筑的最后大师"。2018年4月26日,是贝聿铭的101岁生日。年过百岁的他仍然思维清晰、头脑敏捷、富有创新精神。他的养生秘诀既不是食疗,也不是健身,而是得益于他良好的生活习惯———在旅行中锻炼     

黄河大峡谷

黄河一进入宁夏中下游平原的时候,渐渐地就开始像一位无忧无虑的少年,如释重负,露出自由自在的表情,流淌着无拘无束的笑容,抒发着自己灵魂那文雅的基调,一路东去。但是黄河在进入一些峡谷地带时,就会显得压抑、烦躁,似乎要不停地反抗和挣脱那些大自然设置的桎梏、陷阱、羁绊和障碍。它犹如一只桀骜不驯、不受豢养的豹子或老虎一类,拼命跌绊着,跳跃起伏,痛苦而野性淋漓地咆哮着,像是要挣开束缚的铁链,奔向彻底的自由。     

宗教事务依法管理的路径及基础——以四川藏区依法治理为视角

Under the situation that traditional beliefs have remained basically unchanged while the social economy has developed and population mobility has increased, with the trend of an in-creasing diversity in beliefs, and an increasing number of religious followers and temples, the management of religious affairs has become more difficult. In ethnic areas, the speed of moderniza-tion has accelerated, ethnic interactions are fre-quent, and the beneficial conflict or cultural con-flict among various ethnic groups has become nor-mal; the impact of modernity, ways of life, the value and ideals of the temples’ traditional culture and educational model brings new social pressure for the monks who are adapting to modernization, and making a leap in development while safeguard-ing traditional rituals, culture, religious education and development. The number of criminal cases involving monks has increased, which brings a strong negative influence to the religious followers in Tibetan areas. All these factors are directly in-fluencing the stability and harmonious development of the Tibetan areas. As the second-largest Tibetan area, the geo-graphical location of Sichuan’s Tibetan areas is u-nique. In ancient times, the policy of “keeping the Tibetan areas stable means keeping Kham sta-ble at first” had been an important measure for the central government to manage all of the Tibetan ar-eas. From the Qing dynasty to the present times, it still has a practical use, and even has special val-ue in the process of safeguarding the “long-term stability of Sichuan”, especially when the people have but a hazy understanding of the relationship between the freedom of faith and managing reli-gious affairs according to the law in Tibetan areas, and one needs to have a legal response to it. Hence, “keeping Kham stable” needs to depend on the law, and legal means should be taken to safeguard the harmony and stability of the Tibetan areas in Sichuan. Management of the religious affairs according to the law is an inevitable requirement for China to promote the goal of ruling the country by law, com-prehensively deepen reform, and promote the mod-ernization of the country’s governance system and capability. Based on an active response to the guidance principle of strengthening the manage-ment of religious affairs according to the law pro-posed by the Central Government, and the Sichuan Provincial Government, we should standardize reli-gious activities and affairs, insist on a combination of legal management and policy guidance, adopt various measures, search for a practicable path to realize the significant goal of managing the religious affairs according to the law in Tibetan areas of Si-chuan. This article proposes some methods of man-aging the religious affairs according to the law as follows:1 ) To insist on the CPC’s leadership in reli-gious work and management of religious affairs;2 ) to actively and reliably promote the systematic con-
struction of the legalization of religious affairs;3 ) to insist on the combination of legal management and policy guidance;4 ) to encourage the public to manage religious affairs according to law; 5 ) to standardize the scale and number of monks by u-sing new methods of management;6 ) to strengthen the role of the “four troops” ( Party and Govern-ment leading cadres,ethnic religious work cadres, ethnic minority cadres and talents, and religious believers ) , especially religious believers; 7 ) to make full use of the regulatory framework of the Buddhist community; 8 ) to create conditions for those monks who wish to return to secular life;9 ) to distinguish the boundary between normal and il-legal religious activities, between folk custom and extreme religious concepts; 10 ) to identify and distinguish between “monks and lay people”, and“ordinary cases and religious cases”. At present, there are four foundations for managing religious affairs according to the law:1 ) the idea that freedom of faith is not only one’s right, but also one’s duty has gradually enjoyed popular support;2 ) there is a good policy base for managing religious affairs according to the law;3 ) there is a relatively strong theoretical basis for managing religious affairs according to the law;4 ) there exists good legal support for managing reli-gious affairs according to the law.