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1.
发达国家创建学习型城市的经验及启示 总被引：2，自引：0，他引：2
发达国家在创建学习型城市的过程中积累了丰富的经验：一是广泛传播并深入研究终身学习的理念，奠定学习型城市建设的观念基础；二是政府、民众、学术界三方齐心协力，共同推进学习型城市建设：三是法律机制、政策引导机制和市场机制相结合，铸就学习型城市建设的良性推进机制；四是以构建开放的终身教育体系为核心；五是以大力发展社区教育为手段；六是以各类学习型组织的创建为基本途径；七是以咨询和信息提供搭建“学习需求”和“教育供给”的桥梁；八是创造适合国情的建设策略与载体。这些经验对我们创建学习型城市的启示包括：一要加强对终身学习的理论研究和舆论宣传；二要动员全民参与学习型城市建设；三要探索学习型城市建设的良性推进机制；四要推进终身教育体系建设；五要大力发展社区教育；六要加速创建各类学习型组织；七要发展面向学习市场的咨询和信息服务体系；八要注重创造体现城市区域实际与特色的发展策略。 相似文献
2.
现代企业要基业常青、永续发展,必须不断学习、不断创新。企业生命力研究专家认为,企业要保持顽强生命力的秘诀只有一个:在学习中不断创新。未来成功企业的模式必将是学习型的企业。创建学习型组织是牡丹江市总工会实施“职工素质工程”的具体措施,其目的就是要不断提高企业职工素质,打好企业发展的基础。当前,把握“创建学习型企业”真谛,首先要破除思想认识上的误区。一要破除“学习型组织”与学习划等号,凡是同学习有关的内容,如职工教育、培训、竞赛、技术练兵等都被称之为创建“学习型组织”。实际上,“学习型组织”的创建决不仅仅是每… 相似文献
3.
教师的学习,从由个人到组织和从由要求到自愿两个维度可以划分为四种类型:“个人—要求式”、“个人—自愿式”、“组织—要求式”、“组织—自愿式”。从善于不断学习并促进组织的发展能力这个“学习型组织”的本质特征来看,只有“组织—自愿式”这个学习方式才符合学习型教师组织的建设要求。在近几年建设“学习型教师组织”的思考与实践中,教育人士认识到创建科学完善的学习机制是形成“组织—自愿式”学习的关键和抓手。但就如何创建学习型教师组织的学习机制,却有着“雾里看花”或“积重难返”的感觉。一、创建学习型教师组织学习机制… 相似文献
4.
刘道平 《康定民族师范高等专科学校学报》2002,11(2)
在全国农村开展的学习“三个代表”的集中学习教育活动现已基本结束，为了使学习“三个代表“的学习和教育活动长期坚持下去，就必须创建“学习型基层组织”，明确其重要性和必要性。各级党委和政府要加强对此项工作的领导，要有足够的人力、财力、物力的投入；要抓落实、检查和考核工作。 相似文献
5.
于洋 《胜利油田师范专科学校学报》2004,18(3):59-61
学习型组织是随经济时代应运而生的先进管理理念和管理模式，是把学习与工作系统地、持续地结合起来，通过不断学习来改革组织本身的组织。创建学习型团组织是新时期企业共青团工作的必然选择；是配合企业党政中心工作的有效切入点；是共青团事业发展的有效手段；是共青团组织的重要任务。创建学习型团组织应积极培育先进的学习理念；构建良性学习平台；要注重方法，讲求实效；要加强团干部的自身修养。 相似文献
6.
为了践行“三个代表”重要思想，努力实现党的十六大提出的要“形成全民学习、终身学习的学习型社会，促进人的全面发展”的精神，不少铁路企业结合自身的实际，开展了创建学习型组织的活动，取得了一些成效，为创建学习型组织提供了一些经验，同时也引发了一些思考。 相似文献
7.
高庆 《广东广播电视大学学报》2004,13(4):19-22
党的“十六大”提出建设学习型社会，向小康社会迈进的奋斗目标。学校首先应该成为学习型组织，而教师职业的特殊性要求教师应成为学习型社会的先行者和示范者。对于创建学习型组织和建设学习型高职教师队伍，高职院校的领导要高度重视，加强领导和引导，提高广大教师的思想认识，增强其责任感和使命感。 相似文献
8.
王建平 《徐特立研究(长沙师范专科学校学报)》2005,(3):40-44
学习型学校是一种特殊的学习型组织，具有民主性、合作性、开放性、超越性、人文性五个特征；学习型学校具有明晰的教育理念，即教师从个人学习走向团队学习、学生从“维持性学习”走向“发展性学习”，建立灵活多元的培养目标体系，成为社区文化的中心；学习型学校的创建策略有：发展共同愿景，培育学习文化，制度从“管人”转换到“促人”，结构从“封闭”走向“开放”。 相似文献
9.
终身学习、学习型社区和学习型组织等重要理论问题，是创建学习型社区的理论基础；研究并弄清创建学习型社区的步骤、提高创建活动的计划性十分必要；在创建学习型社区过程中，需要在实践中关注和妥善解决操作上的一些重要问题。 相似文献
10.
论社区学习型组织的创建 总被引：4，自引：0，他引：4
朱涛 《湖南师范大学教育科学学报》2004,3(1):68-71
社区各类学习型组织的创建是学习型社会、学习型社区建设的基础工程。社区各类组织必须以“组织学习”的实现为中介，通过实施更新理念、强化主体、确定目标、选择内容、优化学习方式、创建组织文化等举措，扎实推进学习型组织创建的系统工程。 相似文献
11.
Stephen Petrina 《Interchange》2004,35(1):81-126
What should be learned? How should it be organized for teaching? These seemingly simple questions are deceivingly political. Curriculum theorists are preoccupied with the politics of the first question at the expense of the realpolitik of the second. Instructional designers are preoccupied with the realpolitik of the second question at the expense of the politics of the first. I argue that conceptual distances between curriculum theory and instructional design are based on divisions of labour established during the 1960s. After decades of neglect, curriculum theorists, and specifically critical theorists, appear clueless when it comes to curriculum design and the realpolitik of their causes. When it comes to the realpolitik of practice their political causes are formless. Quite the opposite of critical theorists, instructional theorists nearly mastered the realpolitik of form but have no political causes. I argue that, to contradict the status quo of C&;I, curriculum theorists will have to dirty their hands with the realpolitik of form and instructional designers will have to clutter their heads with theory. 相似文献
12.
理本论是朱熹哲学思想的核心和最高范畴,也是朱熹整个学术思想的核心和理论基础。这是一个具有客观唯心主义性质和伦理本位色彩的哲学范畴。其本体论哲学的构建是通过对传统文化中儒、道、佛三家思想的全面吸收和改造而完成的。具体讲:吸收佛学本体论的思维模式并将之改造为道德本体论;吸收儒学的道德学说并将之改造为伦理本位的哲学:吸收道家的认识论思想并将之改造为伦理体验的认识论。 相似文献
13.
It is known by entropy theory that image is a source correlated with a certain characteristic of probability. The entropy rate of the source and ? entropy (rate-distortion function theory) are the information content to identify the characteristics of video images, and hence are essentially related with video image compression. They are fundamental theories of great significance to image compression, though impossible to be directly turned into a compression method. Based on the entropy theory and the image compression theory, by the application of the rate-distortion feature mathematical model and Lagrange multipliers to some theoretical problems in the H.264 standard, this paper presents a new the algorithm model of coding rate-distortion. This model is introduced into complete test on the capability of the test model of JM61e (JUT Test Model). The result shows that the speed of coding increases without significant reduction of the rate-distortion performance of the coder. 相似文献
14.
A range of sociological work has theorized neoliberal regulative regimes, suggesting the contradictions contained in the enactment of policy and foregrounding the painful effects of these processes on subjectivities produced within performative school cultures. This paper contributes to this body of work by tracing the movement of desire in teaching assistants’ subjective relations to workplace practices of remuneration. We do this through an analysis of a series of group- and individual-free associative interviews with teaching assistants working in primary schools. Drawing on a Lacanian account of the way processes of identification channel affect, as desire, through signifying chains within a discursive field, we explore the associative chains of meaning that overdetermine the subjectivities produced within performative practices of remuneration. We suggest that the complex and contradictory chains of signification embodied in the school environment constitute a space where fragile teaching assistant subjectivities reiterate previous relations to an ambiguous Other. 相似文献
15.
Clarence W. Joldersma 《Interchange》2008,39(1):21-47
This article explores the question: Why are students of worth? Educationally, an answer often involves a Kantian response:
They are of worth because they are always ends and never means. This response is usually connected to a notion of autonomy
interpreted as individual, rational self-determination. The article argues for a different answer. The essay begins with a
recent educational example of construing worth as rational autonomy. Meira Levinson, in her book The Demands of Liberal Education (1999), argues for a version of rational autonomy which is taken in the essay as a Kantian response to the question. The
essay then turns to Kant’s own understanding of intrinsic human worth as ends. Although the essay agrees in general with the
notion of end, it criticizes Kant’s version of rational autonomy. Instead, it argues for a notion of worth as irreplaceable
singularity. Both the critique of the Kantian answer and theessay’salternative are shaped by the philosophy of Emmanuel Levinas.
Here technical notions of “the other,” proximity and singularity are brought to bear on the question of human worth. The Levinasian
alternative, so the essay argues, better answers the question of student worth by highlighting the incomparability of the
student as a singular other. 相似文献
16.
吴琍华 《湘潭师范学院学报(社会科学版)》2005,27(1):38-40
高校文化的内部功能有：(1)影响成员意识和规范成员行为，(2)增强学校凝聚力，(3)调节学校内部的社会关系；外部功能有：(1)利用组织意识指导学校与环境互动，(2)利用高校文化特征树立学校形象，(3)利用特定的高校文化适应环境。高校文化的内容包括：意识体系，制度性规范，行为基本模式，象征性符号和模范人物故事和传说等。高校文化的主要特征应与各校特有专业相联系。高校文化内部传播的目的是维持学校内部统一、实现整体协调和整体运作；外部传播的目的是突出本校的文化个性，给公众留下深刻的识别印象，扩大本校对，公众的影响力。 相似文献
17.
Yaroslav Senyshyn 《Interchange》1998,29(4):425-437
Students have to be punished if they have made a serious transgression. Avoidance of punishment will lead to serious complications. But punishment is inseparably linked with guilt and forgiveness. The inability of individuals to forgive themselves was regarded by Kierkegaard to be an emanation of individual false pride, a kind of vanity. This type of despair, a psychological and spiritual disorder, is a serious and debilitating problem. The inability to escape this despair of forgiveness can lead to a loss of genuine humanness. Unchecked, this despair can lead to unrelatedness of self to itself and fear of the possibility of freedom. Thus the self-knowledge attainable in despair over the forgiveness of an offense would lead to what we would call a successful rehabilitation of the individual and his or her conjunct reintegration into society. Kierkegaard's ideas on punishment are interesting — historically and philosophically speaking — because they represent a softening of a harsh view of punishment by stressing the humanizing aspects of guilt and forgiveness. 相似文献
18.
古丽尼萨·恰布达尔汗 《新疆教育学院学报》2008,24(4)
本文主要讨论平移集合的最基本性质,即集合的并,合的平移性,集合的基数的平移性,集合的有界性的平移性,极值性的平移性,可数集合的平移性等问题。 相似文献
19.
《Educational Philosophy and Theory》2009,41(2):155-165
This paper discusses the most persistent controversial issue that occurred in Western educational philosophy ever since Socrates questioned the Sophists: the role of truth in teaching. Ways of teaching these kinds of controversy issues are briefly considered to isolate their epistemic characteristics, which will enable the interpretation of Plato and Dewey as exemplars of rationalism and empiricism regarding the role of knowledge in the curriculum and thus include their partial truths in the epistemic ethos of teaching. The consideration of pedagogy will then include the partial truths of rationalism and empiricism in the epistemic ethos of teaching by following Kant's 'Concepts without percepts are empty; perceptions without conceptions are blind'.
This claim, however, is narrowed down in two ways compatible with postmodernism and the heavy emphasis on constructionism in faculties of education. After quoting Harry Broudy's statement that the educational epistemic ethos should be domain-specific, guided by the experts' inquiry protocols in each curricular area, it is narrowed down further with Maxine Greene's explication that it should be pluralistic and lesson-specific. This epistemic ethos is not argued as a synthesis but as an aggregate of the partial truths of various epistemologies in the spirit of the postmodern doubt in any one theory of knowledge without throwing out the baby with the dirty bath water.
Finally, the streams of consciousness involved in teaching and learning good knowledge are described phenomenologically to disclose how truth can be disclosed in teaching, thereby grounding propositional knowledge, for example, ontologically in the being of the student and in the being of the world. 相似文献
This claim, however, is narrowed down in two ways compatible with postmodernism and the heavy emphasis on constructionism in faculties of education. After quoting Harry Broudy's statement that the educational epistemic ethos should be domain-specific, guided by the experts' inquiry protocols in each curricular area, it is narrowed down further with Maxine Greene's explication that it should be pluralistic and lesson-specific. This epistemic ethos is not argued as a synthesis but as an aggregate of the partial truths of various epistemologies in the spirit of the postmodern doubt in any one theory of knowledge without throwing out the baby with the dirty bath water.
Finally, the streams of consciousness involved in teaching and learning good knowledge are described phenomenologically to disclose how truth can be disclosed in teaching, thereby grounding propositional knowledge, for example, ontologically in the being of the student and in the being of the world. 相似文献
20.
Jeff Noonan 《Interchange》2003,34(1):35-49
The paper is a critique of the dominant model of applied philosophy. As currently structured, courses in applied philosophy are a response of philosophy departments to administrative demands to increase enrollment units. In order to achieve this goal, the properly philosophical approach to matters of concrete social concern is dropped in favour of decontextualized, ahistorical, and uncritical applications of philosophical theories to immediate practical problems. Using the example of applied ethics, I argue that the key problem besetting current trends in applied philosophy is that they all fail to uncover the contradiction between given social regimes of value and the universal concepts which must be employed to legitimate those regimes. While it is an essential duty of philosophy to be relevant to the practical issues of the day, it must be relevant on philosophical terms. That is, the real application of philosophy to social problems is not the unthinking mapping of a particular philosophical theory onto a problem, but bringing to light the hidden value assumptions definitive of different societies, and shaking to the foundation their claims to legitimacy. I spell out this alternative approach to applied philosophy through an example drawn from my own teaching practice. 相似文献