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论人格、交往行为与人际关系和谐 总被引:1,自引:0,他引:1
人格,作为人在实践活动中生成的内在精神要素和外在行为规范的系统结构,是以自我意识为核心的,是在与环境的交互作用中形成的,并被主体吸纳为自身的一种本质力量.人格影响和制约着人的交往行为,合理化的交往行为对人格的修养具有促进作用.良好的人格修养和交往行为合理化,是实现人际关系和谐的现实需要与重要标志,使整个社会成员形成良好的价值取向、交往行为模式,能够协调人际关系和规范社会秩序,有利于和谐人际关系的构建. 相似文献
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物理人才成长的主要条件可以有三个方面:一是良好的家庭环境和教育,这是优秀人材的基础;二是因材施教的学校教育,这是优秀人才进一步发展的关键;三是良好的个性品质的形成,这是优秀人材形成中不可缺少的主观因素.环境和教育要通过本人浓厚的学习兴趣、旺盛的求知欲、高度的积极性、自觉的坚持性等主观因素而起作用.因此,良好的个性品质的形成,起着内因的作用.个性是指一个人在生活实践中所形成的稳定心理特征的总和,它包括人的能力,气质和性格,其中,性格在个性中起着核心的作用.在中学阶段中出现的物理人才具有哪些明显或突出的个性特征呢?这个问题的解决,不仅对物理教学中的因材施教能有促进作用,也能为物理人才的预测提供一些参考依据. 相似文献
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政策执行者具有自然人、经济人、社会人、政治人等身份属性.在公共政策实践中,政策执行者扮演多种角色.这些角色互有交叉、彼此重叠,形成角色错位、身份矛盾,使执行者陷入价值选择的困境.政策执行者在价值选择中所具有的两种理性(工具理性和价值理性)经常呈失衡状态,表现为其工具理性的张扬与价值理性的式微,这些情况使公共政策执行失灵难以避免. 相似文献
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论人的尊严的五重内涵及意义关联 总被引:1,自引:0,他引:1
人是世界上最值得赞叹和敬重的存在物,这种赞叹和敬重的原由确证着人的尊严。人的尊严是指人之所以为人的内在规定性及其由此所形成的道德主体意识、价值观念和人格品质的总和,它意味着人是不能任意处置和被当作工具器物来对待的,它具有自己的内在价值和值得尊重的目的性意义,必须而且应当得到来自人自己和他人、社会的尊重和善待。作为一个与人的生命意识、道德追求、价值认定、操 相似文献
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Gretchen M. Wilhelm 《Journal of Research on Christian Education》2013,22(2):182-198
Character is defined broadly by leading authorities, including concepts such as practicing apt behavior and teaching right from wrong. Virtue and moral undertones tend to pervade most experts' use of character, although in secular settings, the notion of ethics is more prominent. Overall, developing in students a desire for the good is how most authorities understand the construct. Implementing character in the public and Christian schools, apart from a Judeo-Christian view of the construct, leaves schools open to values clarification, situational ethics, and other post-modern foundational options. Character development, at least at the conceptual level, is at the heart of all education—Christian or non-Christian. 相似文献
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我国医学教育亟需死亡教育补课 总被引:3,自引:0,他引:3
随着社会的进步、精神文明水平的提高和医学人文的呼唤,死亡教育将备受关注.通过介绍国内、外死亡教育发展现状,从我国当前的社会形势、医学教育、临床现状和医学生职业特殊性说明在我国医学教育中进行死亡教育补课之必要性;最后着重分析了在我国开展死亡教育存在的问题. 相似文献
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Schools have always been under presure to change or reform. Recent public criticism of schools provoked an attempt to address weaknesses in American education. Goals 2000 is a legislative effort that would reform schools using national goals for education. Selected goals are highlighted and The Language of Education provides a structure to develop understanding of the goals. We conted that Scheffler's method for examining the discussion on education and policies developed from it is valid in the contemporary context. The analysis possible using The Language of Education would bring a missing sense of order to educational policy development and possibly give voice to those often disenfranchised by the process. 相似文献
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Sarah J. DesRoches 《Studies in Philosophy and Education》2016,35(6):537-549
In this paper I explore how citizenship education might position students as always/everywhere political to diminish the pervasive belief that one either is or is not a “political person.” By focusing on how liberal and radical democracy are both necessary frameworks for engaging with issues of power, I address how we might reframe citizenship education to highlight the ubiquity of politics, offering a deepened sense of democracy. This reframing of citizenship education entails highlighting how liberalism and radical democracy are mutually reinforcing when it comes to illustrating political life as entangled in power relations. My argument centers on Sigal Ben-Porath’s (Edu Theory, 62(4):381–395, 2012) concept of shared fate as a frame for citizenship education. In this model, students are habituated into thinking of democracy as an “enduring pluralism” in which their fates are connected to that of their fellow citizens. In this paper I recast shared fate education in the singular to an education of shared fates in the plural. By doing so I theorize how citizenship education might construct citizenship as relational, emotional, embedded in power, and uncomfortable. 相似文献
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WILLIAM F. COX JR. 《Journal of Research on Christian Education》2013,22(3):330-341
Whether known as Christian or Kingdom education, its very nature is opened for examination in this article. From the assumption that Christ is to be at the center of Christian education, it assumedly would be patterned after his life and activities on earth. A review of the Scriptures about Jesus points to an education orientation that is not well represented in extant Christian/Kingdom education. Closer alignment with Christ is recommended. 相似文献
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