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高沸醇溶剂法制备纤维素和木质素 总被引：1，自引：0，他引：1
采用1,4-丁二醇水溶液的高沸醇溶剂法,从松木、杉木、稻草等原料制备纤维素与木质素.使用上述材料,在70%～90%1,4-丁二醇水溶液中添加少量催化剂、并在190℃～220℃条件下蒸煮1～3小时的方法制得纤维素和木质素.高沸醇法制得的纤维素可用于造纸,纤维素的聚合度在一定范围内可以调节.不溶于水的高沸醇(HBS)木质素则可以通过加水沉淀的方法,从反应后的液体混合物中分离.HBS木质素具有较高的反应活性,通过进一步改性,还有更多潜在的应用价值.回收的高沸醇溶剂,可作为制浆溶剂循环使用.高沸醇溶剂法是一种适用于从木材、草木秸秆类原料制备纤维素与木质素,且具有节能、环保等众多优点的好方法. 相似文献
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采用1，4—丁二醇水溶液的高沸醇溶剂法，从松木、杉木、稻草等原料制备纤维素与木质素。使用上述材料，在70％—90％1，4—丁二醇水溶液中添加少量催化荆、并在190℃-220℃条件下蒸煮1—3小时的方法制得纤维素和木质素。高沸醇法制得的纤维素可用于造纸，纤维素的聚合度在一定范围内可以调节。不溶于水的高沸醇(HBS)木质素则可以通过加水沉淀的方法，从反应后的液体混合物中分离。HBs木质素具有较高的反应活性，通过进一步改性，还有更多潜在的应用价值。回收的高沸醇溶剂，可作为制浆溶剂循环使用。高沸醇溶剂法是一种适用于从木材、草木秸秆类原料剞备纤维素与木质素，且具有节能、环保等众多优点的好方法。 相似文献
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竹屑成分测定及其精度分析 总被引：5，自引：0，他引：5
作者率领13组学生对竹青、15组学生对竹黄的5个项目的化学成分进行测定。采用区间估计、假设检验等数理统计方法对实验数据进行了分析,得到竹青竹黄的五项成分无明显区别,基本成分为水分11.13%,灰分1.04%,苯醇抽出物6.05%,纤维素41.27%,木质素23.00%。最后对28组实验数据的精度进行了分析,由此给出学生成绩排序的一种方法。 相似文献
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以黑大黛冠、黑大盛冠和1871-11为实验材料, 采用低温处理、种皮木质素含量测定、种皮酶活性测定和种皮石蜡切片观察的方法, 研究了低温对种皮木质素含量的影响和种皮木质素含量与种皮开裂之间的关系.结果表明: 经过低温处理后的种皮中, 木质素含量、苯丙氨酸解氨酶( PAL)活性都明显升高; 开裂种皮的木质素含量、 PAL... 相似文献
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高沸醇木质素残留糖分的分析 总被引：4，自引：0，他引：4
采用DNS(3，5-二硝基水杨酸)比色法与直接滴定法测定高沸醇木质素中残留糖分的含量。这两种分析方法的可靠性通过测试已知残留糖含量的木质素磺酸钙试样得到证实。实验结果表明，上述两种方法所测得的同类高沸醇木质素中的含糖量基本相同。不同高沸醇木质素的含糖量分别为：松木木质素5．47％、杉木木质素4．10％、稻草木质素5．12％、芒秆木质素6．68％、花生壳木质素6．81％、麦秆木质素4．78％、毛竹木质素4．73％。 相似文献
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宜春引种皇竹草的营养成分和无机元素的实验测定与评价 总被引：2，自引：0，他引：2
目的：分析测定皇竹草的营养成分及含量,为其推广种植提供科学依据.方法：粗蛋白含量测定采用凯氏定氮法;粗脂肪含量测定采用国标《饲料中粗脂肪的测定》（GB/T 6433-2006/IS0 6492：1999）进行;粗纤维含量测定采用GB/T 6434-94方法;灰分测定依据GB6438-92进行;无氮浸出物％=100％-（水分＋灰分＋粗蛋白质＋粗脂肪＋粗纤维）％.钠,钾,钙,镁等元素的含量采用火焰原子吸收分光光度计测定.结果：测得粗蛋白含17.96％,粗脂肪含2.74％,粗纤维含23.26％,无氮浸出物含45.19％,灰分占5.25％.结论：皇竹草营养成分含量高,作为饲料有较高的利用价值. 相似文献
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范文林 《宿州教育学院学报》2010,13(3):176-177
煤的工业分析也称煤的技术分析或实用分析,其中灰分和挥发分测定是煤质工业分析中的两项常规项目,其操作简便但易忽略其操作的准确性,导致检测结果的准确度降低,本文从灰分和挥发分测定的各个环节入手,谈谈如何提高灰分和挥发分测定的准确度。 相似文献
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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
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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
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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
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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
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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
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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
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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
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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
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《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
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论老子哲学的“无” 总被引：1，自引：0，他引：1
王晖 《徐州师范大学学报(哲学社会科学版)》2000,26(1):34-37
老子对其“道”有着一以贯之的思路,即道是对生命本真存在的体悟。“无”在老子道论中具有核心地位,“无”是道的超验性的指称。因此,道之“生”,并非宇宙论的化生,而是出于生命的体验,其本质就在于“无”之生,是“无”之心体对万物的当下成就。以“无”为本体的“无—有”一体化运作形成道的内在结构,“无”在“言”出“有”中踏入了超验性与经验性的两难境地,而“有”对“无”的当下回归使物我保其真性。在这个结构中,“真”是“无”的内涵,“虚”与“静”构成了“无”的动力机制。 相似文献