就业导向视角下的高职德育改革探析     

郭丽丽 《乌鲁木齐成人教育学院学报》2011,(4)

目前,我国职业教育正逐步由传统的学院式教育模式向政府主导下的就业导向模式转变。高职教育目标的重新定位和教育模式的根本转变使得高职德育教育的改革势在必行,并且为之提供了契机。鉴于此,笔者试图从就业导向的视角来探讨当前我国高职德育的发展。  相似文献   

试论加强会计职业道德自律建设     

张丝  何耀兴 《杨凌职业技术学院学报》2011,10(1):80-82,90

从道德的基本理论入手,论述了会计职业道德自律的含义,然后联系我国会计职业道德的现状及存在问题,分析了加强会计职业道德自律的重要性和必要性,在此基础上提出了如何加强会计职业道德自律的对策建议,以便更好地规范和全面提高会计职业道德素养和执业质量。  相似文献   

论《诗经》中成语的人格修养意识     

刘娥 《襄樊职业技术学院学报》2011,10(5):70-72

《诗经》体现了我国先民们的道德审美眼光。本文试图从《诗经》中成语的角度阐述这一论点,并论证《诗经》中成语人格修养意识所产生的影响和意义。  相似文献   

论我国高等法科学生司法职业伦理教育     

古瑞华 《高教论坛》2011,(1):35-37,102

我国高等法科学生的司法职业伦理呈现去意识形态化、去道德化、去信仰化等趋势,究其缘由,表面上与我国高等教育司法伦理教育观念的淡薄和教育的缺失有关,而根本上缘于高等法学教育培养模式的技术化倾向。为提升我国司法队伍整体的职业伦理素质,高等学校司法职业伦理教育应纠正错误的人才培养观,寻求制度层面的路径,并将学校教育与执业教育有机衔接。  相似文献   

长征精神融入医德培育研究     

丁莹 《科教文汇》2020,(10):100-101,109

伟大的长征铸就了伟大的长征精神,长征精神和医德精神有着内在的价值共通。在医学类高校中培育新时代仁心仁术的医者之德,长征精神不失为出色的叙事文本。可以通过解释长征精神的内在含义来分析它对医德培育的独特精神性价值和工具性价值,联通长征精神和医德培育研究的内在价值和底层逻辑。  相似文献   

“四书”之诚及其学校公民教育评价意蕴     

肖甜 《科教文汇》2020,(10):28-31

“四书”揭示了诚的内涵、指向、价值、实现路径。它包括本体论上天道和人道以及知情意行的真诚和一致含义。处于和不同德性、对象交互的关系链中,其具有化己、化人、化物等价值,可以通过存心自省、格物致知等路径实现。它是君子人格的重要构成,也对当代学校公民教育评价有所启示:以公民之诚论证好公民的素养,也明晰不可为,即诚之匮乏、狭隘、功利、无知和规训;强调教育者应拥有诚之伦理示范、真诚评价学生并善于剔除假象;以制度他律和道德自律作为沟通公民之诚教育评价和过程的桥梁,需完善学校公民教育、德育制度体系并培养学生道德自主性、使之行“慎独”之义等。  相似文献   

历代“师说”述评     

乔悦 《科教文汇》2020,(12):173-174

自唐朝韩愈作有《师说》,后世以“师说”为题的文章达几十篇,或者承韩愈之文,或者反韩愈之意,又或根据时代特点,开辟新的命题,围绕着师是什么、师的作用、师道、师的古今变化等问题进行讨论,成为文化史上一个具有延续性的现象,从中也可以看出历代教师观的变化。  相似文献   

The chaotic late Qing and early Republican periods     

Mizoguchi Yūzō 《Inter-Asia Cultural Studies》2016,17(4):574-605

This article excavates some of the core intellectual elements underlying the Xinhai Revolution of 1911 and their historical genealogies. Rather than focusing on the modern nature of the revolution, Mizoguchi locates the revolution within the context of traditional Chinese culture and thought. A central focus of the article is the notion of “self-governance” (zizhi), which played a central role in determining the shape the revolution was to ultimately take. It analyzes the social thought of key figures of the Qing period, showing how in modified guise, core Confucian ethical concepts such as the dichotomy between the private (si) and public (gong) as well as utopian concepts such as datong (great harmony) determined the deep structure of revolutionary thought at the end of the Qing and into the Republican and Communist periods.  相似文献   

Competition as cooperation     

C. Thi Nguyen 《体育哲学杂志》2017,44(1):123-137

Games have a complex, and seemingly paradoxical structure: they are both competitive and cooperative, and the competitive element is required for the cooperative element to work out. They are mechanisms for transforming competition into cooperation. Several contemporary philosophers of sport have located the primary mechanism of conversion in the mental attitudes of the players. I argue that these views cannot capture the phenomenological complexity of game-play, nor the difficulty and moral complexity of achieving cooperation through game-play. In this paper, I present a different account of the relationship between competition and cooperation. My view is a distributed view of the conversion: success depends on a large number of features. First, the players must achieve the right motivational state: playing for the sake of the struggle, rather than to win. Second, successful transformation depends on a large number of extra-mental features, including good game design, and social and institutional features.  相似文献   

Furthering Interpretivism’s Integrity: Bringing Together Ethics and Aesthetics     

《体育哲学杂志》2012,39(2):299-319

One important limitation of the current renditions of interpretivism is that its emphasis on the moral dimension of sport has overlooked the aesthetic dimension lying at the core of this account of sport. The interpretivist’s failure to acknowledge and consider the aesthetic implicitly distances this realm from the moral. Marcia Muelder Eaton calls this distancing the separatist mistake. This paper argues that interpretivism presupposes not only moral but also aesthetic principles and values. What it sets out to demonstrate is that interpretivism is an integralist, or nonseparatist, account of sport, one in which ethical and aesthetic values are not exclusive. Making explicit and specifying interpretivism’s combined moral-aesthetic approach to sport not only helps to better distinguish the whole range of values that make up sport as well as their interconnection but also encourages sportspeople to pursue more coherent sport and, thus, more enriching lives.  相似文献