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問題儿童在入小学以前,已經掌握了很多口头語言,入小学后在继續发展。但儿童如何才能把他們的口头語言变成书面語言(作文)呢?如何使他們的书面語言表达得更好呢?为了探索此问題,我們曾从小学实驗班和普通班二下級学生說和写的数量、貭量进行了比較 相似文献
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一、实驗的主要目的和方法 1958年甘肃师大教育系心理学教研組接受科学院心理研究所协作之約,自1958年9月至1959年7月在本校附属小学进行六岁儿童入学的初步实驗研究。主要目的在从学习語文、算术和接受政治思想教育等方面研究六岁儿童同七岁儿童同时入学在受同样教学、教育影响下的发展情况,为进一步研究儿童到六岁的教育、教学提供心理学科学論据。 相似文献
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一、問題的提出 在小学一年級开始增設外語課,在九年內学好一种外国語,这是一个新的課題。对它进行一些試驗研究,摸索出一条多快好省的途径是很有必要的。为此,我们在北京景山学校(九年一貫制)一年級进行了英語課的教学实驗。实驗是与教学工作相結合的,这样,实驗者和学生之間的关系更为密切,实驗者也可以更深入、更全面地了解每一个儿童各方面的情况,便于进行研究工作。 相似文献
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在前一篇文章中,我們报告了对正常儿童高級神經活动,特別是以联合不同联系系統的方法对正常儿童大脑皮层綜合活动进行的实驗研究結果。研究表明,正常儿量很容易按言語指示对顏色显著不同的灯光信号形成阳性运动反应和抑制性反应(簡单分化)以及对顏色相近的灯光信号形成阳性运动反应和抑制性反应(精細分化)。在联合这两个联 相似文献
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在前两篇文章中,我們报告了以联合不同联系系統的方法对正常儿童和脑神經衰弱儿童大脑皮层綜合活动进行的实驗研究結果。研究表明,正常儿童和脑神經衰弱儿童都极易按言語指示对顏色显著不同的灯光信号形成阳性运动反应和抑制性反应(簡单分化)以及对顏色相近的灯光信号形成阳性运动反应和抑制性反应(精細分化)。在联合基于直观特征的、建立在同一水平上的这两个联系系統时,正常儿童和脑神經衰弱儿童都能毫无困难地实現对它們的同时机能作用,并且这两个联系系統在同样程度上巩固地保持 相似文献
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识字是小学語文教学的基础,是低年級儿童在語文課中面临的首要学习任务,如何有效地进行識字教学具有重要意义。識字教学过程中包含的因素是比較复杂的,比如汉字的特点、儿童的心理年龄特征以及教学方法的程序、体系等。汉字是由音、形、义統一构成的复合体,其中字形有繁簡,字义有深浅,字音有难易,但这三者的关系如何?它們是怎样制約着識字的心理过程的?过去有人对此曾作过一些研究,本文試图作进一步的探討,为識字教学提供根据。儿童面临着音、形脫节,卽见形而不知其音的方块汉字,是怎样形成联想进行識記的?他們的关于字的意义联系系統的結构又是如何?我們应如何考虑到儿童的这些心理过程及其认識和活动的相互关系的特点,来正确安排有效的教学程序,这些就是本研究所要探討的問題。 相似文献
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目的关于詩歌和散文的遺忘发展差异問題,心理学工作者在“識記对材料的依存性”研究領域內,做过一些实驗,取得一定成果,并作出“詩歌識記的成效高于散文”的結論。然而,这方面的研究毕竟是不够广泛的,材料也不很充裕,根据背誦要求加以探討,更是为数不多。本研究是通过学生背誦詩歌和散文的实驗,探索它們的遺忘发展及遺忘成分的差异性,以了解学生背誦这两种材料的遺忘发展特点及其依存条件,从而为背誦教学提供有关意見。 相似文献
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五十年前巴甫洛夫曾在动物身上造成实驗性神經症。他发現引起动物实驗性神經症的因素主要是在外界強烈的或长期持續的刺激下引起高級神經活动过程的过度紧张,并导致它們的破裂。这种破裂正如巴甫洛夫所說的:“表現在两种过程分別削弱或同时削弱中,表現在混乱的神經活动中”。当然,这种在实驗过程中引起神經症的原理,也可作为进一步探討人类神經官能症生理机制的理論基础。巴甫洛夫也曾提到过,在狗身上进行的此种实验研究是理解“人类神经病的电切近和电基本的根据”。根据我们的调查,目 相似文献
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PAUL D. JANZ 《Modern Theology》2007,23(3):317-348
To be alive as embodied human beings in the world means to be both conceptually or ratiocinatively aware, and sensibly or causally aware. However, under a still powerful influence of idealism, theology over the past two centuries has virtually abandoned the causal and sensibly‐embodied attentiveness to its subject‐matter (revelation) as demanded by the incarnation. It has instead often come to comport itself one‐sidedly, in essentially analytical or linguistically self‐guaranteeing ways, and has thereby lost its contingent and genuinely vulnerable incarnational “edge” at the center of life. This essay tries to restore a properly twofold attentiveness through a reinvigoration of the traditional view of revelation as the divinely causal reality of God in the world. 相似文献
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John Polkinghorne 《Zygon》2006,41(4):975-984
The characters of space, time, and causality are issues that are constrained by physics but that require also acts of metaphysical decision. Relativity theory is consistent both with the idea of an a temporal block universe and with a temporal universe of true becoming. Science's account of causal properties is patchy and does not imply the closure of the universe to other forms of causal influence. Intrinsic unpredictabilities offer opportunities for metaphysical conjecture concerning the form that such additional causal principles might take. Different theological understandings of how God relates to time afford legitimate criteria for differing metaphysical decisions about the nature of temporality. 相似文献
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Christian Coseru 《Zygon》2020,55(2):461-473
The problem of free will is associated with a specific and significant kind of control over our actions, which is understood primarily in the sense that we have the freedom to do otherwise or the capacity for self-determination. Is Buddhism compatible with such a conception of free will? The aim of this article is to address three critical issues concerning the free will problem: (1) what role should accounts of physical and neurobiological processes play in discussions of free will? (2) Is a conception of mental autonomy grounded in practices of meditative cultivation compatible with the three cardinal Buddhist doctrines of momentariness, dependent arising, and no-self? (3) Are there enough resources in Buddhism, given its antisubstantialist metaphysics, to account for personal agency, self-control, and moral responsibility? 相似文献
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Robert W. Weisberg 《Psychological science》1996,7(2):123-124
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David Ray Griffin 《Zygon》1985,20(2):165-191
Abstract. David Bohm's developing postmodern thought (combining precision and wholeness) is seen to contain two tendencies. One is a vision of "underlying wholeness," in which all causation is vertical, and the implicate-explicate relation is ubiquitous. This provides a possible solution to certain problems, but creates many others involving freedom, causation, and time. Second, many of Bohm's statements suggest that his deepest intuitions could be formulated without those problems in terms of the distinctions developed in Alfred North Whitehead's philosophy of "prehensive wholeness," in which the ubiquity of creativity would require a more restricted use of the implicate-explicate relation. 相似文献