查询词典 self education

By studying latent moral education carrier construction, it can be advantageous to the worker of moral education to improve self-conscious usage of latent moral education carrier, can right use and develop latent moral education carriers aggressive factor and make the work of colleges and universities moral education well , carry out moral education from the infusion type to leading type change and preachment type to permeate change, stir up the student to accept educational can motility, activity and creativity, let student with equal mindset amusedly choice to accept various right information, and active change into own thought and act of demand, improve the prescription of moral education, grasp the active power of the work under the new situation.

探索和创新隐性德育载体建设，有利于德育工作者提高运用隐性德育载体的自觉性，能够正确运用和发挥好隐性德育载体的积极因素做好高校德育工作，实现德育由灌输型向引导型转变、说教型向渗透型转变，激发学生接受教育的能动性、主动性和创造性，让学生以平等的心态愉快地有选择地接受各种正确信息，并主动内化为自己的思想，外化为自身的行动，以提高德育的实效性，真正把握住新形势下高校德育工作的主动权。

This study describes the multi-facet systematic evolution of the said rural community from 1907 to 2007: from the perspective of ethnic culture, it has changed from a single ethnic cultural community of Yoghur(Ethnic Yugur\'s self-name) ethnic group into a multi-ethnic cultural community with Yoghur ethnic group as the dominating majority and embracing the ethnic groups of Han, Tibetan, Tu, Mongolian and Kazak; from the perspective of language, it has changed from a community where Yoghur and Tibetan languages dominated with the local Chinese dialect and the written Chinese language as the subordinate into one where the local Chinese dialect and the written Chinese language dominate with the Yoghur language as the subordinate; in the perspective of marriage and heirship system, from a parallel operation of two systems (patrilineal heirship for official marriages and matrilineal heirship system for matrimonial forms through the head-wearing ceremony) to monogamy and patrilineal heirship; in the perspective of means of living, from animal husbandry complemented with hand knitting and camel caravan transporting to agricultural farming complemented with animal husbandry and many others; in the perspective of social organization, from a traditional tribe to a modern country society; in the perspective of political system and social management, from the customs-authority management which combined the dominating headman hereditary system under the tribal union of an imperial dynasty and the subordinating elite influence, to the resource-interest management of party-government departmental system under the ethnic minority autonomy of a nation state; in the perspective of religious faith, from a coexistence of the Gelug Tibetan Buddhism and Shamanism and the devout ancestor worship to the currently prevalent ancestor worship with religions declining and faith weakening; in the perspective of education, from the local-knowledge-oriented education to an official-knowledge-oriented education, in which modern schooling has become the major educational organization instead of the former traditional temple education; the school has replaced the temple as the "knowledge-culture" communication center; at least in the minds of the local people the central role of family education during the children\'s cultural development has also been replaced by schooling.

本研究描述了1907～2007年间，这个乡村社区的多面向的系统变迁：从族群文化的角度而言，从一个以尧乎尔为绝对主体的单一族群文化社区转变为一个以尧乎尔为主体的、有汉、藏、土、蒙古、哈萨克等组成的多元族群文化社区；从语言文字的角度而言，从一个以尧乎尔语和藏文为主，以汉语方言和汉文为辅的社区转变为一个以汉语方言和汉文为主，以尧乎尔语为辅的社区；从婚姻与继嗣制度的角度而言，从一个双系并行(明媒正娶婚行父系继嗣制度，帐房戴头婚行母系继嗣制度)的社区转变为行一夫一妻制和父系继嗣制度的社区；从生计方式的角度看，从一个以畜牧业生产为主，以手工编织和驼队运输为辅的社区转变为一个以农业为主，以牧业为辅的、多种生计方式并存的社区；从社会组织的形态而言，从一个传统部落社会转变为一个现代乡村社会；从政治制度和社会控制的角度而言，从帝制王朝的部落联盟制下头目世袭制为主，户族精英为辅的习俗—权威型控制方式转变为一个民族-国家中民族区域自治制度下以党政科层制的资源—利益型控制方式；从宗教信仰的角度而言，从一个格鲁派藏传佛教和萨满教并存，祖先崇拜之风甚烈的社区转变为寺庙衰落、信仰淡化、惟祖先崇拜仍广为流行的社区；从教育的角度而言，从一个以地方知识教育为主的社区转变为一个以官方知识教育为主的社区，现代学校教育取代了传统寺庙教育成为社区的主要教育组织形式，学校取代寺庙成为"知识—文化"传播的中心，在青少年儿童的文化成长过程中，家庭教养扮演的中心角色，至少在乡民的观念上被学校教育替代。

This dissertation holds that education should transfer from discipline education to dialogic education. Dialogic education aims at eliminating traditional authority of education, opposing simple instilment, paying attention to individual rationality to be awoken, paying attention to individual speech, constructing the free scene of education, making man positively take part in the dialogic process to arouse individual psychic consciousness and vital dignity, making man realize his spirit self-creation and permeation as well as generation.

本文认为应从规训化教育走向对话式教育，消解传统的教育威权，反对简单的灌输，关注人的理性自觉，关注人的个体言说，营造自由的教育情景，使人在积极参与对话的过程中唤起个体的精神意识和个体的生命尊严，最终实现人的精神的自我创造、充盈与生成。

There were no significant difference between diabetics in hospital and diabetics who had participated diabetes education in gender,age,marital status,occupation, education level and the form of medical expenses.It is suggested that the two groups come from the same patients. 2.According to the result of content validity and retest reliability,questionnaire of compliance has a good validity and reliability.According to the result of consistence test,collection validity,discrimination validity and construct validity,SF-36 has a good validity and reliability.3.We used self paired comparison to analyze the data of the treatment compliance from the patients who had participated diabetes education and the patients in hospital who hadn\'t participated diabetic education.The results suggest that the treatment compliance of patients is improved as the number of times that these patients participated diabetes education was increased.The treatment compliance of the patients in hospital is improved just in a short-term period,who hadn\'t participated diabetes education.

研究结果1、住院糖尿病患者与参加健康教育的糖尿病患者在性别、年龄、婚姻、职业、文化程度、医疗用度承担形式上均无统计学差异，说明两组人群来自同一整体。2、根据内容效度和重测信度的结果证实允从性问卷具有良好的信度和效度；根据内部一致性检验、集合效度、区分效度和结构效度的结果证实SF-36量表具有良好的信度和效度。3、对参与健康教育的糖尿病患者进行的允从性跟踪调查结果进行自身配对前后比较，并与未参加健康教育的住院糖尿病患者的允从性得分进行比较，发现糖尿病患者治疗允从性随着参加健康教育次数的增多而进步；未参加教育的住院患者治疗允从性在进院和刚出院的短期内有一定进步，但随后逐渐下降至进院前水平。

The second chapter focus on the development of the community education. Community education was spontaneously developed since Industrial Revolution. While the "community development" was recognized, community education began to develop self-consciously. The polestar of lifelong education urges the development of community education.

第二章考察现代社区教育的发展历程，在产业革命的背景下，社区教育开始自发发展，从"社区发展"这一命题受到充分重视开始，社区教育的自身特性得以凸现，进入了自觉发展阶段，终身教育指导思想的确立，又为社区教育的发展注入了勃勃生机。

The connotations about higher education equity and life-long education idea decide the interactive correlation between theory and practice: Life-long education idea redound to insure the city and countryside students enjoy the equal higher education rights and chances、compensate the disadvantaged people on enjoying the higher education and promote everyones self-developments and consummations; As the same time, to implement the urban and rural higher education equity can also provide political、economical and cultural supports on sparking plug the life-long education idea.

高等教育公平与终身教育理念两者的内涵，决定了他们之间存在着理论和实践上的互动关系：终身教育理念有助于确保城乡学生享受高等教育权利和机会的平等、能对弱势群体享受高等教育进行补偿并促进城乡每个人的自我发展与完善；同时，城乡高等教育公平的实现对终身教育理念的倡导也提供了政治上、经济上和文化上的保障。

However, after I came to understand distance education more deeply, I find that network distance continuation education has many advantages. Firstly, it breaks through the limitation of time and distance. It enables the students all over the country to get instructed from those top level teachers, take the most advanced teaching method, and enjoy richer education information resource. Secondly, it profits in extending the teaching scope, providing more education chances and more flexible way of learning, which make it possible to let more people accept education. Thirdly, the modern network distance continuation, which is based on information, offers a good space-time platform for a lifelong learning. At last, the modern network distance continuation makes students to focus on self study, which help them to fully develop their proactivity, intuitivity and creativity. For the four reasons mentioned above, finally, I chose network distance continuation education as the way of my further education.

但是，经过深入了解之后，发现远程网络继续教育是有很多的优势的，第一，它可以突破时空的限制，使全国各地的学生都能接受一流水平教师的教导，接受最先进的教学方法，享有更丰富的教学信息资源；第二，有利于扩大教学规模，提供更多的学习机会和更灵活的学习方式，使更多的人可以接受教育；第三，以基于信息技术的现代远程网络继续教育，为终生学习的实现提供了时空平台，为人们提供更多开展的实施终身学习的机会；第四，现代远程网络继续教育以学习者自学为主，充分发挥学习者自主学习的主动性、积极性及创造性，综合以上四点，我最终选择远程网络继续教育作为我继续学习的途径。

This study describes the multi-facet systematic evolution of the said rural community from 1907 to 2007: from the perspective of ethnic culture, it has changed from a single ethnic cultural community of Yoghur(Ethnic Yugur\'s self-name) ethnic group into a multi-ethnic cultural community with Yoghur ethnic group as the dominating majority and embracing the ethnic groups of Han, Tibetan, Tu, Mongolian and Kazak; from the perspective of language, it has changed from a community where Yoghur and Tibetan languages dominated with the local Chinese dialect and the written Chinese language as the subordinate into one where the local Chinese dialect and the written Chinese language dominate with the Yoghur language as the subordinate; in the perspective of marriage and heirship system, from a parallel operation of two systems (patrilineal heirship for official marriages and matrilineal heirship system for matrimonial forms through the head-wearing ceremony) to monogamy and patrilineal heirship; in the perspective of means of living, from animal husbandry complemented with hand knitting and camel caravan transporting to agricultural farming complemented with animal husbandry and many others; in the perspective of social organization, from a traditional tribe to a modern country society; in the perspective of political system and social management, from the customs-authority management which combined the dominating headman hereditary system under the tribal union of an imperial dynasty and the subordinating elite influence, to the resource-interest management of party-government departmental system under the ethnic minority autonomy of a nation state; in the perspective of religious faith, from a coexistence of the Gelug Tibetan Buddhism and Shamanism and the devout ancestor worship to the currently prevalent ancestor worship with religions declining and faith weakening; in the perspective of education, from the local-knowledge-oriented education to an official-knowledge-oriented education, in which modern schooling has become the major educational organization instead of the former traditional temple education; the school has replaced the temple as the "knowledge-culture" communication center; at least in the minds of the local people the central role of family education during the children\'s cultural development has also been replaced by schooling.

本研究描述了1907～2007年间，这个乡村社区的多面向的系统变迁：从族群文化的角度而言，从一个以尧乎尔为绝对主体的单一族群文化社区转变为一个以尧乎尔为主体的、有汉、藏、土、蒙古、哈萨克等组成的多元族群文化社区；从语言文字的角度而言，从一个以尧乎尔语和藏文为主，以汉语方言和汉文为辅的社区转变为一个以汉语方言和汉文为主，以尧乎尔语为辅的社区；从婚姻与继嗣制度的角度而言，从一个双系并行(明媒正娶婚行父系继嗣制度，帐房戴头婚行母系继嗣制度)的社区转变为行一夫一妻制和父系继嗣制度的社区；从生计方式的角度看，从一个以畜牧业生产为主，以手工编织和驼队运输为辅的社区转变为一个以农业为主，以牧业为辅的、多种生计方式并存的社区；从社会组织的形态而言，从一个传统部落社会转变为一个现代乡村社会；从政治制度和社会控制的角度而言，从帝制王朝的部落联盟制下头目世袭制为主，户族精英为辅的习俗—权威型控制方式转变为一个民族-国家中民族区域自治制度下以党政科层制的资源—利益型控制方式；从宗教信仰的角度而言，从一个格鲁派藏传佛教和萨满教并存，祖先崇拜之风甚烈的社区转变为寺庙衰落、信仰淡化、惟祖先崇拜仍广为流行的社区；从教育的角度而言，从一个以地方知识教育为主的社区转变为一个以官方知识教育为主的社区，现代学校教育取代了传统寺庙教育成为社区的主要教育组织形式，学校取代寺庙成为&知识—文化&传播的中心，在青少年儿童的文化成长过程中，家庭教养扮演的中心角色，至少在乡民的观念上被学校教育替代。

They are indispensable and complementary to each other.The revision of Compulsory Education Law (2006) and comprehensive sponsor system including scholarship,loan,subsidiary,stipend,and allowance which are carried out in general higher school recently,shows obvious attentions to compulsory education and general higher education from government;while secondary vocational education shows its self-surviving efforts due to decreasing student numbers.The grant-in-aid system to secondary vocational education can hardly catch social attention within quite a long period.

当前中等职业教育与义务教育、普通高等教育并列成为我国三种不同层次教育体制，在实践中三者各施其责、缺一不可。2006年义务教育法的修订，近年来普通高等学校&奖、贷、补、助、减&五位一体的混合资助体制，均明显地体现了国家对义务教育与高等教育的关注，而中等职业教育近几年来只存在生源少、职校自我拯救的局面，当然中职学校资助制度在很长一段时间也不为社会所关注。

Schools education should gradually train students' cooperation and ability that are self-aid and self-saving and self-development from preschool education, which is all from simple to difficult and from low to deep.

学校教育要逐步培养学生的合作和能力的自我救护和自我拯救和自我发展从学前教育，这是所有从简单到困难，并从低到深。

This one mode pays close attention to network credence foundation of the businessman very much.

这一模式非常关注商人的网络信用基础。

Cell morphology of bacterial ghost of Pasteurella multocida was observed by scanning electron microscopy and inactivation ratio was estimated by CFU analysi.

扫描电镜观察多杀性巴氏杆菌细菌幽灵和菌落形成单位评价遗传灭活率。