关于大学生在教学活动中主体地位的思考

教师是教学活动的主导 ,学生是教学活动的主体 ,教与学是教学活动中两个相辅相成的因素。在教学活动中 ,重视备课环节 ,引导学生参与 ,是确保大学生在教学活动中主体地位的前提 ;改革课堂教学模式 ,关注学生的存在 ,是确保大学生主体地位的关键 ;强化考核功能 ,激发学生的兴趣 ,是确保大学生主体地位的保证     

实践唯物主义的理解与马克思主义哲学本质的再认识

实践唯物主义是马克思对自己哲学的一种概括。实践论和唯物论的统一 ,是马克思主义哲学的基本观点 ,是马克思主义哲学区别于以往哲学的重要标志。实践唯物主义从根本上克服了唯心主义和旧唯物主义的局限性 ,但它并没有超越唯物主义和唯心主义的对立。因此 ,作为辩证唯物主义、历史唯物主义和实践唯物主义的马克思主义哲学是一个有机联系的整体 ,只有这样理解 ,才能全面地认识和把握马克思主义哲学的本质     

数学互动式教学的探讨

探讨数学课堂教学互动式教学方法,阐述如何运用互动式教学,把数学课"讲活",不断提高学生的创造性思维,提高数学的教学质量。     

1950年代王贝实主义论争与苏俄文学传括由昀《文艺报》

1950年代国内就现实主义问题展开激烈的论争,《文艺报》积极介入论争,以其绝对的权威性通过译介苏联关于社会主义现实主义的理论文章,引导50年代国内文艺把社会主义现实主义奉为我国整个文学艺术创作和批评的最高准则。1950年代《文艺报》通过传播苏俄文学文论对现实主义论争产生重要影响,探讨《文艺报》在传播苏俄文学文论从而影响国内现实主义论争进程方面所起到的作用及其经验和教训,告诉我们要重视期刊传播对中国当代文学乃至整个20世纪中国文学发展的重大影响。     

存异与靠拢——东南亚华文文学发展中的一种趋势

随着时间的流逝,东南亚的华人社会发生了多元变化;东南亚华文作家的创作心态也发生了变化.在较具规模的当代转型中,可以发现许多新的气象:土生、土长的华裔作家,以极具冲击力的方式"闪亮登场",形成一种"新人"与"老人"、华裔作家与华人作家"同台共舞"的新格局.由于多种原因,华裔作家与华人作家的文学取向,异中有同、同中有异;但是,就谋求作为所在国少数族群文学的生存、发展权利与质量,进而以谋求作为所在国少数族群文化的生存、发展权利与质量而言,二者则具有充分的共同性.     

"突击文化"的历史内涵及其对延安文学研究的意义

"突击文化"是对延安文学发生语境的一种概括。它集中反映了抗日革命根据地社会日常生活的军事化色彩、为建立现代民族国家的"焦虑"心态,以及潜在的"突围"心理。从"突击文化"的角度研究延安文学,能够使延安文学研究从"政治"的视野步入更深入的"文化"空间,进而丰富我们对延安文学内在复杂性的认识。通过"突击文化",我们可以更新对于延安文学的认识结构。     

马克思"自由"意蕴中的休闲思想

马克思将自己的理论工作定位为"批判旧世界中发现新世界",他的休闲思想正是隐喻在这种"批判"与"发现"中。这种隐喻可以从马克思对于自由时间、自由活动和人的自由全面发展的论述中得到指认和证明。     

Human capital,family structure and religiosity shaping British Muslim women’s labour market participation

Economic activity among Muslim women in the UK remains considerably lower and their unemployment rate significantly higher than among the majority group even after controlling for qualifications and other individual characteristics. This study utilises two data sets to explore possible factors underlying these differences, such as overseas qualifications, language skills and religiosity. It reveals that while religiosity is negatively associated with labour market participation among British Christian-White women, economic activity among Muslim women are not negatively affected by high religiosity. Furthermore, family structure and the presence of dependent children were among the most important factors explaining the latter’s labour market participation, although these relationships were moderated by qualifications. More women with higher qualifications were economically active even if married and with children, although some of them experienced greater unemployment, probably due to discrimination in recruiting practices and choices and preferences on religious grounds.     

一个多民族文学融合互动的范本——《述善集》文学文献价值考述

“Tangwu” is an alternative name for the descendants of the Xixia dynasty. In 1227 AD, a number of these Xixia descendants moved inland after the destruction of the Xixia Dynasty by the Mongolians. One group of them migrated to the area near Puyang, Henan Province. Tangwu Chongxi ( Yang Chongxi ) of the Yuan Dynasty compiled the Shu San Ji, which is divided into three volumes: Shansu, Yucai and Xingshi, and appended with the biography of Boyan Zongdao. It reflects the historical origins, social class, living conditions and the relations with the Han people of the descendants of the Dangxiangqiang minority af-ter they moved to Puyang. This book attracted a lot of attention in academic circles, and it was there-fore reorganized and published in 1985 after being treasured by the people for more than 600 years. It has high academic value for its comprehensive his-torical records. We can not only acquaint ourselves with the history of the make-up of the Chinese na-tion, but also research this diversity from multiple perspectives, such as history, nationality and folk-lore . That is why it has drawn so much attention a-mong academic researchers. The book contains po-ems, prose and biographies, which belong to dif-ferent celebrated scholars from different ethnic mi-norities, all of whom had relationships with Tang-wu Chongxi. It is also a typical model of Qiang-Han literature, which is very rare. This paper gives a preliminary exploration on the book, and shows a small part of its comprehensive value. Shu San Ji is not a merely personal collec-tion, but is also different from general literature collections. The compilation of the book took a long time. Shu San Ji Xuxie ( Continuation of Shu San Ji) , written by Zhang Yining, was finished in the 18 th year of the Zhizheng Period in the Yuan Dynasty (1358), which indicates that the Shu San Ji had already been finished by that time . Zeng wuwei chushi yangxiangxian xu ( Presented to Chu Shi Yang Xingxian·Preface ) , written by Wei Su and finished in the 24 th year of Zhizheng ( 1364 ) , suggests that the Shu San Ji had been compiled in-to a book by that time, and that it was compiled with the compositions of social celebrities of the time. However, the Shu San Ji, as it has been handed down to us today, includes the Song Yang-gong Xiangxian gui Tanyuan xu ( Preface of Send-ing Yanggong Xiangxian Back to Tanyuan) by Tao Kai, written in March in the 5 th year of Hongwu in the Ming Dynasty ( 1372 ) . It indicates that Yang Xiangxian kept on collecting articles even after the book was finished. The Xu yangshi yiji ( Preface of Yang’s Last Collection) by Wang Chongqing, writ-ten in the 6th year of Jiajing (1527), indicates that the Shu San Ji was still being written after Yang Chongxi’s death. At the end of the Shu San Ji , Boyang Zongdao zhuan ( Biography of Boyang Zongdao) and Weiti shi (Poems) were collected in the 16 th year of Zhengde in the Ming Dynasty (1529) and in the 16th year of Shunzhi in the Qing Dynasty (1629), respectively. It suggests that the
Shu San Ji had been supplemented and continually recompiled since Yang Chongxi firstly finished his book in 1358. After 271 years, in 1629, the Shu San Ji, as we read it today, was finally comple-ted. Through the basic components of the Shu San Ji,readers can understand that the Tangwu family was a harmonious, multi-ethnic family. A number of multi-ethnic writers spent long periods compos-ing works collected in the Shu San Ji and Tangwu Chongxi was also influenced by China’s diverse culture and traditional Confucian culture. The work is strongly connected with his study in Guozixue. In the late Yuan Dynasty, the restora-tion of the imperial examinations promoted Confucianism’s influence further. Pan Di, as Tang-wu Chongxi’s teacher in Guozixue, wrote most arti-cles in the Shu San Ji, which shows their close re-lationship and his influences on Tangwu Chongxi’s literature and Confucian studies. Tangwu Chongxi and others’ works reflected their sense of admira-tion for and deep feelings for their Dangxiang an-cestors, but more so helped to propagate the con-cepts of Confucian edification, diligence, thrifti-ness and benevolence, and some of them did so in a very polemic way. For example, Boyan Zongdao wrote the Jiefu xu ( preface of “Jiefu”) and Tang-wu Chongxi wrote the Jiefu houxu ( epilogue of“Jiefu”) , which reflect the social reality and ide-ology of all scholars with different ethnic back-grounds at that time. His work, “Tangwu gong-bei” fushi ( Poem inscribed on Tangwu Tablet ) , was written in a plain and authentic way and showed that he always remembered his origins and his ethnic desire to inherit the family’s heritage. Meanwhile , it was also mixed with the popular ide-as of upholding the honor of their ancestors from the central plains and Han areas, which shows the
editorial purpose of the Shu San Ji and also dem-onstrates the value of Chinese multi-ethnic litera-ture and cultural integration.     

执行国际人发大会《行动纲领》国际社会和各国资金投入状况综述

1994年联合国人口与发展大会后 ,全球用于人口活动的国际援助和国内资金投入逐年增加 ,其总数达到约 110亿美元。国际援助主要包括捐助国双边援助、联合国系统的多边援助及非政府组织私人捐助等。 1999年国际援助达到 2 2亿美元 ,各国国内用于人口活动的资金开支估计达到89亿美元。国际援助资金与联合国人发大会《行动纲领》确定的 2 0 0 0年国际援助应为 5 7亿美元的目标相比 ,仍有较大距离 ,仅达到这一目标的 38%多一点。资金缺乏仍然是限制全面执行《行动纲领》的主要问题之一。