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教师可以让学生以波形图为切入口,根据触发器同步和异步二种工作方式,再结合触发器翻转的特点,找出每种电路设计的规律,从而详细描述如何快速设计二进制加法、减法计数器电路。 相似文献
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PLC中定时器/计数器的拓展应用 总被引：1，自引：0，他引：1
定时器/计数器是PLC中最重要的资源之一.欧姆龙CPM2 A型PLC中单个定时器/计数器的应用范围有限,而将多个定时器/计数器进行级联则可拓展其应用范围.以延时1天程序为例,采用单个计数器、2个计数器、定时器与计数器共3种方法介绍了定时器/计数器的拓展应用. 相似文献
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本文首先对常用计数器的模值、复位、置数方式进行了归纳．然后在已有的由M进制集成计数器构成N进制计数器（N〈M）的基础上,着重讨论了N〉M时运用整体法将多片同一集成计数器通过不同连接获得任意模值计数器的方法。 相似文献
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杨妮 《黔东南民族师专学报》2010,(6):34-36
数字钟是由晶体管振荡器电路产生多谐振荡,经过分频器分频后输出稳定的秒脉冲,作为时间基准.秒计数器满60向分计数器进位,分计数器满60向时计数器进位,时计数器以24为一个周期.计数器的输出经译码器送到显示器,可将时、分、秒在相应位置正确显示.计时出现误差或者调整时间时可以用校时电路进行时、分的调整,并实现整点报时功能. 相似文献
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计数器是一种记忆加在输入端上的时钟脉冲个数的时序电路。它不仅可以用来计算输入脉冲的个数,还可以进行分频、数学运算、代码转换以及产生脉冲波形等。计数器是数学电路系统中一种基本的、重要的数字部件。在计数器的理论分析和具体运用中,我们往往需要利用一种进制的计数器构接成其它进制的计数器,如用模16进制计数器作为基础部件,通过适当的电路连接和计数器之间的级联 相似文献
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在实际应用中,通常采用直接清零法,将已有的计数器构成所需的N进制计数器。但采用直接清零法构成所需的N进制计数器时,存在过渡状态、复位不可靠或计数显示不完整等问题。有必要对已有计数器采用直接清零法构成所需的N进制计数器时存在的问题进行分析,并进一步研究解决的方法。 相似文献
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Lorna M. A. Bowman 《Religious education (Chicago, Ill.)》2013,108(2):129-130
The article identifies international cases—from the United States, Europe, and the United Nations—of an emergent interface of religion, education, and security. This is manifest in the uses of religion in education to counter religious extremism, the notional “counter terrorist classroom.” To avoid an over-association of extremism with religion, the article provides some historical reminders that the post-Enlightenment centuries were marked by political extremism, particularly in the phenomenon that came to be known as totalitarianism. In freedom-espousing doctrines on all sides—Communist, Fascist, and Nazi as well as democratic—education here too was an invariant adjunct of political and security processes. All regarded religion too as contributory or contrary to such freedom. What is new now is the global use of religion in education for political and of late security purpose. Using Isaiah Berlin's (2002) “two concepts of liberty,” I argue that evidence of—often subtle, often explicit—security uses of religion in education mark in new ways a connection of the political with the religious. Although such moves are in intention benign, I conclude that political and security interventions and justifications for religion in education will inevitably shift the aims and purposes of religious education to the aims and purposes of political and security interest. 相似文献
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Rev. Arlo Ayres Brown B.D. 《Religious education (Chicago, Ill.)》2013,108(5):439-443
This article seeks to demonstrate that in the burgeoning spiritual memoir literature of those leaving Ultra-Orthodoxy, scant attention is paid to the negative impact of schooling, yet it may be a significant contributing factor to the decision to leave traditional practice and community. Differing educational expectations for girls and boys—an amplified focus on modesty for females and scholarship for males—can become constricting and, ultimately, oppressive. Highlighting these inequities in other similar parochial systems or traditional but more progressive schools may shed light on how specific messaging may work counter to desired educational outcomes. 相似文献
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The purpose of conducting this study was to understand how neoliberal discourses manifest within the local context of a short‐term, job‐training program offered at a two‐year college in the USA. Ethnographic data were collected at the local site through interviews, observations and document analysis. We then situated these data within a global context represented by a corpus of purposively selected national and international policy texts. Focusing on three components of discourse as social action—genres, representations and identities—the data analysis illuminated three interrelated themes relating to how institutional actors translated neoliberal discourses available at the global scale into practice. The ideological consequences for learners as well as examples of counter‐hegemonic resistance are discussed. 相似文献
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《Journal of moral education》2012,41(2):207-210
My paper on moral development has been criticized on three main counts: firstly, that I have confused romantic and progressive ideology; secondly, that I have failed to appreciate the teleological character of (cognitive) developmental theory; thirdly, that I have failed to show that normativity of developmental theory goes, as it were, ‘all the way down’. In this reply, I maintain that the first two charges are based on distortion and misrepresentation of my argument, and—in relation to the third charge—that my critics have simply failed to offer any discernible counter‐argument to my case that it is misguided to seek empirical theoretical grounding for developmental theories of the kind in question. 相似文献
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The metaphor of scaling up is the wrong one to use for describing and prescribing educational change. Many of the strategies being employed to achieve scaling up are counter‐productive: they conceive of practitioners as delivery agents or consumers, rather than as co‐constructors of change. An approach to educational innovation based on the concept of taking local innovations to scale carries the danger of turning schools into franchises and of reducing the global diversity of educational ideas. Sound educational ideas get scaled up not only (or primarily) through a linear, top‐down model that begins with a laboratory test and ends with a road show of workshops and training sessions. They also get scaled up—in the sense of disseminated and then adapted in ways that change practice—through researchers sharing with practitioners thickly described, contextualized examples of innovative practices and then inviting practitioners to decide how best to adapt these innovative practices for their local settings. 相似文献
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Karl D. Hostetler 《Educational Philosophy and Theory》2016,48(2):179-190
In this article, I aim to vindicate the belief that many teachers have that their intuitions, insights, or perceptions are legitimate—and indispensible—guides for their teaching. Perceptions can constitute knowledge. This runs counter to some number of views that emphasize ‘reflective practice’ and teachers as ‘reflective practitioners.’ I do not deny that reflection can be important, but it is a derivative task, dependent on teachers being the ‘right sort of subject,’ having the ‘right orientation’ to their work, at the service of achieving that orientation. That orientation is a matter of virtue, where virtue is manifested in the capacity to read situations correctly for what is required to serve persons’ welfare, for them to do well. This entails that good teaching is more experienced-based than research-based. Ultimately, it is life experience that provides for teachers’ ability to see well. 相似文献
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Sally Power 《牛津教育评论》2016,42(3):285-298
AbstractThis paper examines the positioning of the Welsh education system within contemporary policy debate and analysis. It begins by outlining some of the ways in which education policy and provision in Wales differs from that of its neighbour, England, and then goes on to critique how these differences have been represented in both the media and by members of the educational research community. Indeed, the paper argues that these representations constitute a form of misrecognition. It is tempting to counter this misrecognition with assertions of the superiority of the ‘Welsh way’—and certainly pronouncements of a ‘crisis’ in Welsh education appear to be as much politically-driven as evidence-based. However, such an approach would underplay the very real challenges that face Wales—challenges which are both like and unlike those facing England, Scotland and Northern Ireland. The paper concludes that we need a serious engagement with national divergences across the four nations of the UK—as well as elsewhere. The case of Wales highlights the need to undertake not only comparative analysis but also relational analysis if we are to enhance our understanding of the changing politics of education. 相似文献
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Polly Graham 《Educational theory》2018,68(2):161-176
In this essay, Polly Graham addresses a current instantiation of what might be called self‐loss within education in the United States. Graham observes that, in her experience, many students and educators, whether decidedly or without reflection, conform to superficial schooling practices that circumscribe the possibility of receiving affirmations for the sense of self we implicitly know to be authentic. Through narrative, she puts forward the possibility of “educational love” as a counter to the fundamental insecurity associated with habits of acting in conformance with superficial, alienated, school‐determined identity criteria. The question of “repetition” in a Kierkegaardian sense invites the reader to resist the logic of standardization — which assumes and valorizes comparability and reliability from an outsider perspective — in favor of a consideration of generalizability as embedded within the intimacy of a particular relation. As such, educational love is resonance rather than dictation. 相似文献
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Brigitte C. Scott 《Educational Studies A Journal of the American Educational Studies Association》2013,49(6):530-549
Symbolic violence may not be a desirable theory to apply to public schooling—its structuralist limitations render it deterministic, lacking in human agency, and unpalatable to researchers and educators who see schools as viable and productive sites of social transformation. Perhaps for these reasons, it seems little has been written about symbolic violence in schools, and what has been written tends to focus primarily on the symbolic, institutionalized violence imparted by schools and teachers upon students. In this article, I offer a shift in these perspectives. I present symbolic violence as a productive analytical tool in identifying modes of resistance to specific damaging effects of schooling institutions. I also illustrate how symbolic violence victimizes one particularly caring teacher, rendering her compliant in her own victimization, without voice to accurately name her struggles, and—because of her ethic of care—complicit in reproducing damaging institutionalizing practices. Using ethnographic data, I explore symbolic violence via one teacher's reflective, critical narratives. I draw upon the tenets of dialogicality in language to help make more visible the often intangible elements of symbolic violence. And at various points in the article, I discuss the implications of engaging an analytic that ultimately runs counter to my own epistemology, turning to Maxine Greene for insight in the struggle. 相似文献
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Viktor Johansson 《Educational Philosophy and Theory》2018,50(1):61-71
This article explores how different philosophical models and pictures of learning can become dogmatic and disguise other conceptions of learning. With reference to a passage from St. Paul, I give a sense of the dogmatic teleology that underpins philosophical assumptions about learning. The Pauline assumption is exemplified through a variety of models of learning as conceptualised by Israel Scheffler. In order to show how the Paulinian dogmatism can give rise to radically different pictures of learning, the article turns to St. Augustine’s and Robert Brandom’s examples of language learning, and to general strands in scholarship on moral education. Dewey’s view of childhood immaturity and the problem of adult maturity are used as first attempt at a counter picture to the idea that learning must have an end. The article takes Dewey’s idea further by suggesting how the Zen-Buddhist idea of killing the Buddha and Wittgenstein’s method of destroying pictures work on the dogmatic focus on uses of ‘learning’ that assume ends. In conclusion, the article suggests three possible uses of ‘learning’—learning from wonder, intransitive learning and passionate learning—that do not assume that learning has or must have a teleological end. 相似文献