学校教育制度 - 网络例句 - 英语人，englisher

There are full of competitions in contemporary educational system. The disadvantaged student group is common in school.

现代教育制度中充满了学习竞争，学生弱势群体是学校教育中一种普遍存在的客观现象。

The direct causes of education field of education field are the external structuresand the actors\' habitus in the field,in which the interspatial and tiered school systemis its static education structure cause,and the mechanism of the competitive capitalobtaining with the eleven-plus system as its technical selection is its dynamiceducation structure cause.The habitus of the State,the habitus of the educationadministration service,the habitus of the school,and the habitus of teachers are thecauses of the habitus of the problem of elite-role-training of school education.

其中层级化等级化的学校系统是学校教育角色化问题的静态教育结构根源，而考试制度与技术选择的竞争性资本获取机制则是学校教育角色化的动态教育结构根源；而教育场域中国家、教育行政部门、学校和教师对资本搏取与利益追求的欲求是导致学校教育角色化问题的生存心态根源。

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。

Now, the means of action of the government in domestic education field and corresponding mechanism are diversity, expression is taught to make family of official system adjusting control, the directiveness of illicit power quality that affects right of domestic education, basis family education through informal system intervenes, the orientaton that organization of support blame government intervenes secondhand and drives domestic education with public school system of education.

在当代，家庭教育领域中政府行为的方式及相应的机理是多元化的，表现为制定正式制度调控家庭教育、通过非正式制度影响家庭教育、依据家庭教育权的私权性质指导性介入、依靠非政府组织间接介入和以公立学校教育制度带动家庭教育的取向。

In orderto solve the problem,Measures should be taken from the following four aspects:firstly,school should insist the fontal relationships among the functions of educationand scrupulously abide by the principal status of the function of fostering;Secondly,the education administration service should turn its role and adjust its ideas ofachievements in its post;thirdly,the government should quickly enlarge investment ineducation to accelerate balanced development of regional education;and finally,thestate should change the system of employment and laborage.

消解学校教育角色化问题亟需从以下四个方面着手：首先，学校应回归教育诸功能之本然关系，恪守育人功能的首要地位；其次教育行政部门应实现政绩观的调整与角色的转换；再次，政府应加快加大教育投入促进区域教育均衡发展；最后，国家应着力加快推进社会用人制度与薪酬制度的变革。

And their school education systems were " official study ". The main targets were for the children of the aristocracies and the contents were mainly " Six Arts " and ethics which were closely related to the political activities, so their educational objectives were to develop students' po litical talents and make them to be officials.

夏商周三代学校的教育制度是&学在官府&，其教育对象主要为贵族子弟，其教育内容主要是和政治活动密切相关的&六艺&和道德等，这也就决定了其教育目标是培养政治人才的。

But from an overall view of a country, the three sources of education shall be juxtaposed in significance.

从一个国家的视角来看，这三者的重要性应当并列，然而从弊端的改革来看国家当然应该从学校教育入手为第一首选，显然现行的高校录取制度扭曲了教育的根本目的，要改就在这里，然而现在积重难返，这牵涉到全社会对学校教育的观念的转变，还有现行产业化的教育体系牵涉太多人的利益，冰冻三尺，已非一日之寒，因此现在的父母没必要寄望国家教育的改革，把家庭教育搞好是责无旁贷也是唯一的选择。

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。

In order to solve these problems about juridical person system of private school in China, the paper offers several countermeasures. According to setting up school corporation in legal qualification in Japanese private school, we should properly revise our present educational law and add special items and regulations about setting up school corporation; we also should revise some statutes and items restricting juridical person's capacity for fund-raising and financing, adjust some policies and rules which are bad to funds raising. At the same time we need introduce the experiences of school corporate fathering system of private school in Taiwan and especially in Japan. To set up staff selecting mechanism about corporate organ in private school, to reform management patterns and perfect organizing mechanism of corporate organ in non-profit private school, to carve up the rights borderline between the council and principal, we could establish the reasonable and normative corporate management system of private school in the future.

为解决我国民办学校法人制度的现存问题，论文提出了相应的具体对策：借鉴日本在教育领域对私立学校的法律主体资格专设&学校法人&的经验和做法，适当修改我国现行的教育法律，增加设立&学校法人&的专门条款及其相关内容规定；修改制约民办学校法人主体筹资融资能力的一些法律法规条款，调整不利于民办学校筹措资金的诸多政策规章限制；在借鉴台湾地区、尤其是日本私立学校有关学校法人治理制度的经验基础之上，增加有关民办学校法人机关组成人员的来源和遴选机制，改革和完善目前我国民办学校尤其是从事非营利活动的民办学校的法人机关运作机制，合理划分校董事会与校长的权限，从而确立起完善和规范的民办学校的法人治理制度。