可视化化学实验教学的应用与实践

针对化学实验教学过程中存在的教学模式单一、学生缺乏学习兴趣低、教学效率低下等普遍问题,提出可视化教改的新举措,即学生通过云存储、微信及QQ群等方式分享教师课件资源的一种新型教学形式。     

基于微课的翻转式实验教学研究——以《现代教育技术》公共课为例

将嵌入微课的翻转式教学形式与《现代教育技术》公共课实验教学相结合可以解决传统实验教学齐步走、学时不足等问题。文章以"多媒体课件制作"这一实验项目为例,阐述了基于微课的翻转式实验教学的教学资源设计与制作、实验教学实施模式,并结合实际教学情况分析了该模式的实施效果、存在的问题和解决的对策。     

适应创新人才培养的实验课程教学改革与探索

通过对专业实验教学的改革和探索以及在实验教学过程中的实践,对专业实验课的实验项目内容,实验教学方法和对学生实验成绩考核办法的评定三个方面分析,认为深化实验教学改革,打破传统的教授演示性实验,更有利于激发学生主动参与实验课的积极性,培养学生的创新思维,使学生能早日成为具有创新精神和实践才能的新型应用型人才。     

新课改下生物实验课教学方法探究——学生、教师合奏

生物实验是新课改的一个重要教学课题,本文就新课改下生物实验教学的工作展开了探究,这其中不仅需要教师自身加以规范指导,学生也应学会主动学习,从而使生物教学达到事半功倍的效果。     

汉语口语多媒体教学的探索研究

随着计算机网络技术的蓬勃发展,在对外汉语教学中应用多媒体技术也成为讨论的热点。为全面地了解在汉语课堂中应用多媒体课件进行教学的效果,检验课件教学的可行性,发现、分析并解决课件教学中出现的问题,以口语教学为例,对汉语多媒体课件的研究状况进行了较为详细的考察,在此基础上进行了应用多媒体课件进行教学实验,并对参与实验的学生进行了问卷调查,根据实验和调查结果分析了多媒体课件在课堂教学中的效果与存在的问题。     

关于提高高校实践教学的思考与探索

实践教学是培养学生动手能力和创新精神的一种重要手段,也是提高学生综合素质的必要环节。以南京工业大学为例,就如何提高高校实践教学进行了思考,提出意见和建议如下:转变思想观念,重视实践教学;优化实验教学内容,创新实验教学方法;加强实验教学队伍建,提升实践育人能力;开放实验室、建立创新实训中心;加大经费投入,改善实践教学条件;强化课程设计、毕业设计(论文)环节;加强校内、校外实习基地的建设与管理;开展创新训练项目及实验竞赛,培养创新型人才。     

浅谈多媒体课件在语文教学中的应用

计算机辅助教学,已越来越多地走进语文课堂。利用多媒体课件,不仅把学生的听觉、视觉等一起调动起来,容易取得较好的教学效果,而且节省时间,提高了课堂效率。总结平时在语文教学中利用计算机辅助教学,自己作语文多媒体课件,使用课件的实践经验形成文章内容。     

转变学生学习态度提高有机化学教学质量的探讨

从学生学习态度的三个转变入手,对有机化学教学中出现的一些问题进行了分析和探讨,通过学生的转变以达到提高教学质量,激发学生学习的积极主动性,培养学生自主学习能力及思维能力的目的.     

浅析《电子技术基础》教学方法

实践能力和创新精神是对新时期高素质人才的基本要求.文章在分析了电子技术重要性的基础上,提出了优化实验教学的重要性指出教师在教学中的主题地位,并给出了在实验教学中培养学生实践和创新能力的方法和手段.     

精彩教案的设计——以《毛泽东思想和中国特色社会主义理论体系概论》课为例

《毛泽东思想和中国特色社会主义理论体系概论》精彩教案的设计运用了多媒体PPT课件、新闻、图片、视频短片、歌曲、案例、提问、讨论和讲授等多种方式教学,课堂教学有声有色,课堂气氛活跃,学生充分参与教学过程,师生互动良好,充分调动和发挥了学生学习的主动性、积极性,学生能够较好地理解和把握教学理论,达到了预期的教学目的和要求。     

Tony Blair's 'Media' Speech: The Commentators

Tony Blair's speech challenged the media over its standards in his valedictory lecture. Many of his charges about the absence of balance, attacks on motive and a pack mentality stand up, even if some are exaggerated and also applied well before his arrival in 10 Downing Street. Mr Blair's solutions did ot match his critique. What is required is a more self‐questioning media, being held to account on the internet and on specialist blogging sites. Vigorous criticism, requiring justification, is a more credible rout than tighter regulation. Tony Blair's speech on the changing pressures on the media is both interesting and convincing in its diagnosis (although generally reported in ways that did not reveal this). It is less convincing in suggestions for change: the fact that on‐line media will fall under Of‐com, and so under its minimal ‘content regulation’ will have little impact. Effective change could begin with other types of (self or other regulation). Some steps towards change might include minimal requirements for journalists and editors to accept elementary forms of accountability, such as disclosing conflicts of interest and payments made for ‘stories’. The scale of media coverage may be crucial in determining the allocation of aid, yet the attention the media pays to particular causes is arbitrary. Many serious disasters are not reported and as a consequence do not receive adequate aid, so that the victims of the crisis will lose out. Chronic long term problems, like famine, are ignored in favour of ‘sudden emergencies’. Reporting seeks sensation and simple stories which influences the way that aid agencies respond to the media. The complex background to a faraway disaster is often overlooked and not properly reported. Tony Blair's speech describing some of the news media as ‘feral beasts’ contained one paragraph which contained an insight into his views on new media. It was known that the outgoing Prime Minister was uncomfortable with some aspects of new technology but his remarks reveal a wider disappointment with how new media has failed to deliver changes which he had hoped for in political communications.This paper records Mr Blair's problems with new media and argues that by focusing on how the new technologies might provide a better way for politicians to by‐pass the traditional media he has missed the point of their wider benefits.     

The Language of Race

The 1991 Census form for households in Great Britain included, for the first time, a question about ethnic group. The question had nine boxes, eight for named ethnic groups and one for 'any other'. One box had to be ticked for each member of the household. Brian Klug discusses his own reaction to the (so-called) ethnic question, and explains why, as a Jew of European extraction, he did not tick the box marked White. He examines several issues raised by the ethnic question, including the following: why this question is different from other questions on the form; the definition and use of the words 'racial' and 'ethnic'; the vocabulary of colour ('black', 'white' etc.) in the language of race; the idea that 'white' is an ethnic category; the claim that the ethnic question is an instrument for combatting racism; one proposal for improving the question by removing the 'racial' components in the categories.     

Guest editor's introduction

In 1933 the army of the nascent Iraqi state launched an exterminatory attack on members of the Assyrian community who had fled to Iraq during the First World War. 'The Assyrian affair' which at the time sent shock-waves around the world has now been largely forgotten. But an examination of its origins and causation reveals much about the nature and pattern of modern genocide. Levene argues that typecasting genocide as the outcome of prejudice, racism or even xenophobia, while these may be significant ingredients, proves to be insufficient as a comprehensive explanation. Rather, these factors need to be analysed within the context of an emerging international system of nation-states. This itself may be a factor in helping to catalyse the most extreme and radically ideological responses, especially from new and untried national elites seeking to overcome perceived obstacles to their state's development and genuine independence.     

道德规范表现形式的历史演进

道德规范的产生和形成,有着深刻的社会经济根源,是由一定的社会物质生活条件和社会关系决定的。道德规范随着社会的发展而不断发展,具有历史性和继承性。在人类漫长的道德生活中,道德规范曾有过形态各异的表现形式,大体可以概括为图腾、禁忌、礼仪、风俗、箴言、准则、义务、责任等几种主要的表现形武。道德规范表现形式的历史演进,是一个由蒙昧到理性、由自发到自觉、由低级到高级的发展过程。     

Canguilhem amid the cyborgs

George Canguilhem's 1947 lecture,‘Machine and organism’,is a rich source of ideas for thinking about the relationships between living organisms and machines. He takes all tools and machines to be extensions of the bodymand part of life itself (which does not make machines any more good or bad than every living organism is good or bad). These insights are updated with a discussion of cyborgs. An account is given of the original idea of the cyborg (Clynes and Kline 1960), and of its transformations in science fiction and at the hands of Donna Haraway and Andrew Pickering. Canguilhem is profoundly anti-Cartesian, but on account oshis vision of life which breaks down the old barriers between natural and artificial, mind and body, manufactured and created.     

The Accursed Share: Bataille as Historical Thinker

Abstract

This essay addresses Georges Bataille as a historical thinker by concentrating on The Accursed Share (three volumes, 1949-54), the text Bataille took as his master-work. An amalgam of cultural criticism, anthropological and sociological research, The Accursed Share reveals Bataille's temporalised vision of his four central ideas, excess, expenditure, sovereignty and transgression. Grappling with this vision is key for understanding Bataille's oeuvre as a whole because it brings the entirety of his assessments of Western and world culture under its heading. The aim of the paper is to offer a sense, on one hand, of Bataille's dystopic heterology and, on the other hand, the unique formulation of the junctures between economics, power and morality that define him as important for the irruption of post-structural thought specifically, and indeed, the postmodern era as a whole.     

Ethnic and religious variations in the reporting of racist victimization in Britain: 2000 and 2008/2009

The role of victimization in the generation of ethnic inequalities is increasingly acknowledged yet its impact on the lives of people with different religious affiliations remains underexplored. This is despite evidence of the importance of religion for forms of group identification and social mobilization. An exploration of the particular impact of religion as a focus for experiences of victimization may be particularly pertinent given the increasingly negative treatment of Muslim people since the riots in Britain of 2001, the terrorist incidents of 2001, 2004 and 2005 and the political and military responses to them. Cross-sectional analyses of data collected in 2000 and 2008/2009 explore whether there is evidence that the ethnic/religious patterning of reports of different forms of victimization have varied over time, after adjusting for the impact of age, gender, migration and socioeconomic differences between the groups. In 2000 Muslim people with different ethnic backgrounds were less likely, but by 2008/2009 were more likely, to report experiences of victimization than Caribbean Christians. However, the ethnic/religious patterning of perceptions of Britain as a ‘racist society’ were more consistent over time. This may suggest that, despite their increased exposure to victimization over the period, Muslim people in the United Kingdom have yet to experience the racialization characteristic of the treatment of Caribbean Christians, which requires a more prolonged exposure to racist negative attitudes. But this may be only a matter of time. The persistent expectation of poor treatment described by Caribbean Christians is testament to the difficulties of addressing these negative perceptions once racialized identities are embedded. Immediate action must be taken to prevent this occurring among other ethnic/religious minorities.     

The persecution of German Romanies: the case of Osnabrück, 1933–46

Studies of racial persecution in Germany, particularly during the Nazi period, now appear on almost a daily basis, so that every victimized minority has received attention. Antisemitism remains the main focus of research but the Romanies have now begun to attract scholars. While historians have studied Jews in virtually every location and over short time periods, they have tended to examine the situation of the Romanies at the national level using a longer time frame, recognizing the continuities of racial persecution that link the Nazi years with the rest of the twentieth century. Panayi brings out these longer-term patterns by focusing on the case of Osnabrück. He begins with an account of the historiography of Romanies at both the local and national level, and contrasts this with the general attention that German history of the first half of the twentieth century, especially the Third Reich, has received. The narrative then moves on to use the limited information available on the Osnabrück Romanies to carry out a detailed examination of the realities of their everyday life and the attitudes of the authorities towards them in the town between 1933 and 1946. Panayi’s study falls into the German social history approach of Alltagsgeschichte, which uses the specific to draw out the realities of the general national picture.