查询词典 self-direction

The results suggest: the three culturalss pollen germination percentage were more than 60% 4 h after cultured in liquid culture medium composed 10% sucrose, 24℃; Florescence most concentrated April third-tenth (2003); For Zaomeisu and Qiyuesu ,their anthotaxy and flower self setting fruit percentage were more than 90%,except for China pear 1, anthotaxy self setting fruit percentage was 48.3%, flower self setting fruit percentage was 33.1%; Their cross-compatibility was higher, anthotaxy and flower self setting fruit percentage almost reached 100%, the lowest also reached 94.9%, but last self-compatible gathering fruit percentage was lower comparatively and fruit average seed numbers were lower, while cross-compatible gathering fruit percentage and fruit average seed numbers were closed to that of nature pollination.

对梨品种亲缘关系很近的早美酥、中梨1号、七月酥等进行的花粉发芽率、花期调查、自交亲和性、异交亲和性调查的结果表明：三者的花粉在10%的蔗糖液培养基上，24℃左右培养4h后花粉发芽率均能达到60%以上；三者的花期大都集中在4月3日-10日(2003年)；早美酥、中梨1号、七月酥的自花授粉坐果率，除中梨1号的花序自花授粉座果率为48.3%，花朵自交座果率为33.1%外，早美酥、七月酥的花序自交座果率和花朵自自花授粉座果率均达到90%以上；它们的异花授粉坐果率更高，在本试验中花序坐果率和花朵坐果率都可达到94%以上，但最终采果率自花授粉的相对低一些，果实平均种子数也低，异花授粉的最终采果率和果实平均种子数与自然授粉条件下的近似。

Girls had more positive school self-confidence than boys and boys\' physical self-confidence was significantly higher than girls. There were differences of school self-confidence among different grades. Second-year students\' school self-confidence was the highest, and first-year students\' was the lowest one.2.All the self-confidence dimensionality of students were negatively correlated with their student relations besetment.

高中生身体自信和学业自信存在显明的性别差异，详细表示为：女生比男生在学业方面更加自信，男生比女生在身体方面的自信水平更高；高中生学业自信存在显明的年级差异，详细发铺趋势为：从高一至高三年级，学业自信先是逐渐上升，以二年级为转折点，然后逐渐下降，一年级时学生的学业自信水平最低，二年级时到达最高水平。

For the moral grounds of the thesis of self-ownership in intuitional level, Cohen argues that the moral intuition of aversion to slavery gives no cause for more criticism, but it can't follow that rejection of the thesis of self-ownership is tantamount to endorsement of slavery. And the moral intuition of not permitting others'deploying any part of one's own body by coersion can't motivate moral agents to identify the thesis of self-ownership. For the moral grounds of the thesis of self-ownership in theoretical level, Cohen argues that rejection of the thesis of self-ownership is neither tantamount to endorsement of treating people as means rather than as ends, nor tantamount to endorsement of threatening human autonomy.

就自我所有命题在直觉层面的道德依据，柯亨论证道，厌恶奴隶制这种道德直觉本无可厚非，但并不能据此得出拒绝自我所有命题就意味着对奴隶制的认可这个结论，而不允许他人强制使用自己身体的任一部分这种道德直觉，也不足以使道德主体去认同自我所有命题；就自我所有命题在理论层面的道德依据，柯亨论证道，拒绝自我所有命题不仅不意味着以手段而非目的来对待人们，而且也不意味着对人类自主的限制。

The second half inspects SciTech from the four angles of the wholeness of the system of human nature: from the angle of self, as the production of making use of objects by self, SciTech can be in favor of self or dissever self, which, the author thinks, is little helpful to the consolidation and transcendence of self; from the angle of individuality, for its aim is to eliminate individuality and to pursue commonness, there is distinct conflict between SciTech and individuality; from the angle of valueness, only have been the means of affirming and realizing the value of human nature and the purpose of personality, can SciTech have internal legitimacy; from the angle of sublimatity, human's right and rational needs make SciTech impel development of human nature healthfully, lust which is the distortion of needs make the trap, and technologizing the human nature will never be the way and aim of sublimating human nature.

下部分从人性系统整体性的四个角度考察；从自我看，科技作为自我"假于外物"的产物而推动或肢解自我，对自我的整合和提升少有实质性作用；从个性看，它是销匿个性而寻求共性的结果，与个性之间矛盾突出；从价值性看，它只有成为确证和实现人性价值和人格目标的手段，才具有内在合法性；从提升性看，人的正当合理的需要使科技推动人性健康发展，欲望对需要的扭曲造成陷阱，使人性技术化不是人性提升的途径和目标。

This paper falls into four branches: in the first part, the genesis of psychology is reviewed, which is the early philosophical understandings of selfness, and the overall constructs of Buddhist self-view and criticism of egocentrism; in the second part, self understanding of conventional psychology and the "false self view of Buddhism are discussed; in the third part, self understanding of postmodern psychology schools and the "selflessness view" of Buddhism are compared; and in the last part, the "true self of Buddhism is explored.

本文主要分为四个部分，第一部分探讨了心理学的源头，即早期哲学对自我的认识，及佛教对于我的总体认识，和佛教对自我实有观的批判。第二部分探讨了传统心理学对自我的认识及佛教的"假我"之说。第三部分探讨了后现代心理学派对自我的认识，以及佛教的"无我"观。

Firstly, it examine (1) the foundation of Erikson's self-identity concept and theory, and (2) the establishment of the operational definition of self-identity and the theory on self-identity statuses, and (3) the development of Neo-Eriksonian self-identity concept and theory by the developmental phases of Eriksonian self-identity concept and theory.

首先，按Erikson定向的自我同一性概念和理论的发展阶段考察了(1)Erikson自我同一性概念与理论的奠基；(2)自我同一性操作定义及自我同一性状态理论的确立；(3)新Erikson定向的自我同一性概念与理论的发展。

The Guidant-independent Teaching Model of High School Biology sticks to the principle of student-oriented so as to build the classroom atmosphere of democratic, fair, free and open, active the effective teaching interaction and enable students to participate actively in classroom teaching and develop the activeness and independence of students. The Guidant-independent Teaching Model adheres to the rule of students-centered. It proposes teaching-after-self-learning, teaching-follow-self-learning, teaching-promote-self-learning and enables students to learn by themselves at first through reading, self-thinking, questioning, group-discussion and forum.Thus, the independence and imitativeness of students will be achieved.We also lay emphasis on the development of the abilities of self-study and co-operative study so as to get the teaching goal of "learn how to learn" and promote the development of the independence of students.

引导自主式高中生物课堂教学模式坚持以学生为主体，通过营造民主平等、自由开放的课堂教学氛围，实现有效的教学交往和互动，让学生主动参与到课堂教学中来，以发挥学生主体的积极性、主动性；引导自主式高中生物课堂教学模式坚持以学生为中心，主张先学后教、以学定教、以教促学，通过阅读、独立思考、质疑、小组讨论和集中交流等环节让学生自主先学，以充分发挥学生主体的能动性、创造性，培养学生自主学习和合作学习等能力，从而实现学会学习的教学目标和促进学生主体性的发展。

The study was done in the context of feminine criticism from a perspective of introspection.The major objects of study were novel texts written by mature female authors in the 90's, which focused on self-development of intellectual females, usually covered the period from adolescence to the establishment of self-identity, and explored the role of intersexual relationship in self-development, self-identification, and self-improving of female individuals.

主要研究对象为90年代以来主要成熟女性作家创作的，以知识女性为叙述主体，文本线索上具备一定的时间跨度(主要包括从青春期开始到自我确认过程完成)、涉及历时性的个体发展主题，反映了两性关系在女性自我塑造、认同和完善过程中影响作用的系列小说文本。

The conversion boundary of self-incompatibility was researched by sowing by stage. Sunshine of day and temperature was studied critically by investigating leafage and researching traits indoors. The results showed that the daily minimum temperature was the principal factor of affinity conversion and the affinity conversion boundary was 16.5~18.1℃.HE97 was primarily regard as self-incompatible line in this research. The method was by inbreeding and sib HE97, Half the silk of HE97 and Zheng58. Inbreeding and cross have been done simultaneously. The extending condition of pollen tube was observed by dying the silk after pollinating 4 hours. The individuals with pollen tube were observed having seeds, while the individuals without pollen tube were observed having few seeds or no seeds. So this study regard HE97 as sporophytic self-incompatibility .The planting ration of female parent HE97 and male parent 87-1 was 4:1.The nature cross-pollination was studied by the theory of endosperm xenity, the study show that the setting percentage of HE97 was 625%, in which the seed in self was 70% and the seed in hybrid was 30%. This was consistent with the study of silk anatomy structure, then come to the same conclusion: compatible pollen germination and fertilization can stimulate the self-incompatible pollen germination and fertilization in the same corn cob.

通过分期播种，进行了光温敏自交不亲和材料HE97亲和性转换区间的研究，依据田间跟踪调查叶龄及室内考种研究了HE97亲和性转换区间的光温临界值，结果表明：1日最低温度是影响HE97自交不亲和性的主要原因，亲和性转换区间在16.5℃～18.1℃之间。2通过HE97自交和姊妹交以及将HE97与郑58作为双亲，各自的花丝一分为二，分别正反交，授粉后4个小时分别取其花丝进行固定、染色，观察花粉管的伸长情况，根据结实率与花粉管伸长的对应关系，结果发现观察到花粉管的对应植株收获到了种子，而没有观察到花粉管的对应植株结实率极低或没有结实，本研究把HE97初步划为孢子体自交不亲和类型。3以HE97为母本，87-1为父本，按4母：1父行比，通过花粉直感效应研究天然异交率，结果母本HE97结实良好(62%)，其中自交粒占70%，异交粒占30%，结合花丝切片观察表明，亲和花粉的萌发及受精会导致落在同一果穗柱头上不亲和花粉的萌发不再受抑制。

In both ancient and contemporary China, the Small Self and the Big Self formed a dual concept. Although throughout the history of thought, connotation of the Altruistic Self has modified many times, the Small Self could only be realised when placed in the framework of the Big Self.

无论在古代还是近代中国，都有一种小我与大我的二元观念，虽然在思想史之中大我的内涵多有变迁，但一直认为小我的价值唯有放在大我的意义框架之中方能实现。

We have no common name for a mime of Sophron or Xenarchus and a Socratic Conversation; and we should still be without one even if the imitation in the two instances were in trimeters or elegiacs or some other kind of verse--though it is the way with people to tack on 'poet' to the name of a metre, and talk of elegiac-poets and epic-poets, thinking that they call them poets not by reason of the imitative nature of their work, but indiscriminately by reason of the metre they write in.

索夫农 、森那库斯和苏格拉底式的对话采用的模仿没有一个公共的名称；三音步诗、挽歌体或其他类型的诗的模仿也没有——人们把&诗人&这一名词和格律名称结合到一起，称之为挽歌体诗人或者史诗诗人，他们被称为诗人，似乎只是因为遵守格律写作，而非他们作品的模仿本质。

The relationship between communicative competence and grammar teaching should be that of the ends and the means.

交际能力和语法的关系应该是目标与途径的关系。