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Keith 《Endeavour》2001,25(4)
In 1971, on the death of Louis Pasteur's grandson, Pasteur Vallery-Radot, the collection of Pasteur's personal papers and notebooks, which had mostly been donated to the Bibliothèque nationale in Paris, became more accessible to scholars. Louis Pasteur (Fig. 1) was one of the world's greatest scientists, but since his death in 1895 his memory has been revered to an extent that almost borders on idolism. One consequence of the improved access to Pasteur's notebooks and correspondence was the publication in 1995 of Gerald Geison's book The Private Science of Louis Pasteur[1], in which Geison compares what he believes to have been the more realistic sequence of steps by which Pasteur reached his unquestionably famous discoveries with the widely publicized Pasteurian legends that often read more like film scenarios. This article attempts to trace the stages by which Pasteur came to some of his celebrated conclusions in the earlier years of his career.
Fig. 1. Pasteur in 1857, aged 34, when Dean of the Faculty of Sciences in Lille (reproduced, with permission, from [1]). 相似文献
| Full-size image (18K) |
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Alan Paisey Head of Administrative Studies Keith Alan‐Smith Pro‐Rector 《School Leadership & Management》2013,33(4):333-340
Today's school leaders are searching for a way to give value to and effectively manage a school's intangible assets to create a more holistic picture of student success. Schools establish partnerships with community organizations towards this end and to ultimately impact student learning. Utilizing the framework of principals as knowledge managers, this paper describes how school principals involved in a university partnership developed a tool to manage and intentionally utilize the intangible assets of the school–university partnership to increase student learning. Included are examples of how the tool was applied and suggestions for adapting the tool to any school partnership. 相似文献
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Heather Geddes 《Emotional and Behavioural Difficulties》2013,18(1):102-103
Preschoolers with autism face a number of challenges in integrating into different community activities owing to behavioural, communication and emotional concerns. Since the year 2009, the Hong Kong Heep Hong Society has developed a training programme for enhancing community participation among individuals with autism. The current project reports findings of a qualitative study of special education teachers’ perceptions concerning a range of issues with regard to the programme. Semi-structured one-to-one interviews were conducted to gather information from eight teachers who used the community participation programme. The results indicated that teachers perceived the programme as a useful tool for promoting community participation among preschoolers with autism. However, participants pointed out a number of barriers to implementing the programme effectively. The participants suggested ways to improve the quality of community participation programmes. Implications for teachers and other professionals are discussed. 相似文献
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Stephen D. Ritchie Mary Jo Wabano Rita G. Corbiere Brenda M. Restoule Keith C. Russell Nancy L. Young 《Journal of Adventure Education & Outdoor Learning》2013,13(4):350-370
Indigenous voices are largely silent in the outdoor education and adventure therapy literature. The purpose of this research collaboration was to understand how a 10-day outdoor adventure leadership experience (OALE) may promote resilience and well-being for Indigenous youth through their participation in the program. The process was examined through a community-based participatory research project that sought insight from the perspectives of one First Nations community in Canada. The OALE was implemented with six different groups for a total of 43 youth participants (ages 11.9–18.7 years) from Wikwemikong Unceded Indian Reserve in northeastern Ontario. Field data were collected from multiple sources including participant interviews, journals, focus groups, and talking circles. Using a critical ethnographic lens, we analyzed the data inductively to understand how the OALE promoted resilience and well-being. We listened to Indigenous voices, adhered to principles of Indigenous coding for thematic content and respected Indigenous ways of knowing for interpreting results. The process of connecting to the Good Life (Anishinaabe Bimaadziwin) or waking up (nsidwaaswok) to the Good Life emerged as the dominant theme. Connecting to the Good Life may offer a simple yet compelling way to understand the net impact of the OALE. 相似文献