Learning Disabilities, Gender, Sources of Efficacy, Self-Efficacy Beliefs, and Academic Achievement in High School Students

This study examined the impact of gender, learning disability (LD) status, and sources of efficacy on self-efficacy beliefs and academic achievement in the concept of Bandura's self-efficacy theory. Two hundred and seventy-eight high school students participated in the study. Structural equation modeling was used. The results revealed that LD status had indirect influence on self-efficacy via the source variable; gender did not have direct or indirect influences on self-efficacy; sources of efficacy had direct impact on self-efficacy, which in turn affected academic performance. The structural model fit the data well and explained 55% of the variance in academic achievement.     

互动与博弈—李提摩太“丁戊奇荒”青州赈灾分析——以《万国公报》为中心的考察

"丁戊奇荒"期间,在华传教士通过自办的《万国公报》对灾荒情况进行报道,李提摩太等传教士建立了赈灾关系网络进行赈灾,并与官方等赈灾力量展开了互动与博弈。亲自参与赈灾的李提摩太等人,对于中国社会有了更深体验,意识到只有通过广西学、采西法才能摆脱国弱民穷的根源,开始了对中国的启蒙,促进了中国的近代化进程。     

言语失误的实验研究与理论模型

言语失误(speech errors)是指人们在说话时无意中非习惯性的偏离言语计划所致的错误.该文首先回顾了国外研究者从自然情景与实验室情景两种条件下对言语失误开展的研究,其次阐述了言语失误的理论模型,并介绍了认知神经科学对言语失误与大脑关系的一些研究成果,最后对言语失误研究提出了展望.     

艮斋性理学的结构及其特色

艮斋田愚代表了朝鲜王朝末期儒者抗争外来殖民文化,保存传统文化的努力。他的思想以朱子学为主,兼综畿湖学派,创造了“性师心弟”、“性尊心卑”等学说;他的性理学着重在坚守传统伦理,为民族国家奠立社会基础;发挥东方学术的宗教意味,为士人安身立命寻找理论基石;坚持义利之辨,反对新学的功利主义。晚年特重修持实践,诠释传统礼仪,阐扬宗法文化,为保存传统文化作了最后的抗争。     

“上善若水”之我见

“上善若水”是道祖老子指导人们修身养性、为人处世、治国平天下的至理名言。何谓“上善”?“上善”是老子理想中最具备完美品德的圣人。道教圣典《道德经》八章中,老子形象地用自然界最不可少的,而最柔弱不争的水之品性来喻圣人之德行,正是因为“水善利万物而不争”,“处众人     

工程伦理的生存论基础

工程伦理学的研究始自西方20世纪60年代,在我国引起学界关注只不过是20世纪90年代末期以来的事,而从目前研究现状来看,仍然处于起步阶段,主要探讨什么是工程伦理,工程伦理的内容和研究方法,以及工程伦理学的合法性等基本问题.