转变

Aiming at the old ideas and behavior of primary and secondary schools teachers, the new curricula demand them acting some new roles in the curriculum implementation, and changing their roles from knowledge-transferee to learner, from dominator in classes to helper and guider of students" development, from passive curriculum player to positive curriculum constructor, from experientialist to researcher and from single person to others" cooperator.

针对原有课程体系下中小学教师的教育观念与行为方式，新课程蕴涵的新的教育理念期待中小学教师能以新的角色走进新课程，期待他们能由知识的传授者转变为学习的参与者、由教学的控制者转变为学生发展的引导者与促进者、由课程的被动执行者转变为课程的积极建构者、由经验型教师转变为研究型教师、由个体劳动型教师转变为合作型教师。

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。

On the second Business Day following the Acceptance Date if there occurs: an introduction of any new law or regulation or any change in existing law or regulation (or the judicial interpretation thereof); or any local, national or international event or change (whether or not forming part of a series of events or changes occurring or continuing before, and/or after the date of the Underwriting Agreement) of a political, military, inancial, economic or currency (including a change in the system under which the value of the Hong Kong currency is linked to the currency of the United States of America) or other nature (whether or not such are of the same nature as any of the foregoing) or of the nature of any local, national or international outbreak or escalation of hostilities or armed conlict, or affecting local securities market; or any act of God, war, riot, public disorder, civil commotion, ire, lood, explosion, epidemic, terrorism, strike or lock-out; and in the reasonable opinion of the Underwriter, such change would have a material and adverse effect on the business, inancial or trading position or prospects of the Group as a whole or the success of the Rights Issue or make it inadvisable or inexpedient to proceed with the Rights Issue.

董事谨请阁下尤其注意倘出现下述情况，包销商有权于接纳日期后第二个营业日下午四时正前随时书面通知本公司终止包销协议所载之安排：颁布任何新法例或法规或修改现有法例或法规；或任何当地、全国或国际政治、军事、金融、经济或货币事件或转变（包括港元与美元之联系汇率制度改变）或其他性质（不论是否与任何上述性质相同）之事件或转变（不论是否属于包销协议日期前及／或后出现或持续之一连串事件或转变），或任何当地、全国或国际敌对事件或军事冲突爆发或升级或影响当地证券市场之事件或转变；或任何天灾、战争、动乱、公众骚乱、民众暴乱、火灾、水灾、爆炸、疫疾、恐怖袭击、罢工或停工；而包销商合理地认为上述转变会对本集团整体业务、财务或经营状况或前景或供股之顺利进行有重大不利影响，或使供股不宜或不应进行。

But in myths, there was a second transformation - a blessed and sanctified transformation. These two kinds of transformation constituted the scapegoatism of myths.

普通"迫害文本"只有受害者的第一次的转变———不幸的转变，然而神话进行了第二次转变———幸运的转变，即神圣化的转变。

As a process of the transformation of the concept of crime, it has developed from suprematism to relativism, from scientism to humanism, from conservatism to libe- rali...

当代中国犯罪观转变的基本脉络表现为：由绝对主义犯罪观向价值中立犯罪观转变、由科学主义犯罪观向人本主义犯罪观转变、由保守主义犯罪观向自由主义犯罪观转变、由结构主义犯罪观向过程主义犯罪观转变、由国家控制的犯罪观向社会控制的犯罪观转变。

It was particularly observed that, with increasing fraction of Q〓 mode Jahn-Teller distortion and decreasing of that of Q〓 mode in the CO state, the magnetic structure evolves from CE-type to C-type, orbital ordering from 3d〓/3d〓 to 3d〓, and crystal structure from tetragonally compressed to tetragonally elongated orthorhombic.

特别是，我们发现〓在电荷有序态下随着Ca〓离子掺杂量从x=0.5增大到x=0.75，合作Jahn-Teller晶格畸变的畸变模式从Q〓模式逐渐转变到Q〓模式，这种晶格畸变模式的转变直接导致了电荷有序态下的磁结构从CE-型转变到C-型，轨道序从3d〓/3d〓转变到3d〓，晶体结构从压缩的正交对称性转变到拉伸的正交对称性。

These changes include both positive changes from nonforest to forest and negative changes from forest to nonforest. The top ten changes by area were as follows: plantation to cut area, forest toopen forest, forestto cut area,non forest to forest, barren land to forest,plantation to plowland,forest tobarren land,plantation to barren land,nonforest landto forest and open forest to forest.

森林资源变化依次是经济林变成采伐迹地、林分转变为疏林地、林分转变为采伐迹地、非林地向林地转变、宜林地转变为林分、经济林转变为耕地、林分转变为宜林地、经济林转变为宜林地、未成林地转变为林分、疏林地转变为林分。

The main points considered are as follows:(1)an introduction leading to the origins of the theory;(2)empirical research on misconceptions of children;(3)philosophical basis undergirding conceptual change theory;(4)the mechanism that brings about conceptual change in science students;(5)a revision of conceptual change theory;(6)similarities and differences between conceptual change theory and constructivism;(7) conceptual change theory and science teaching and learning; and (8)a criticism of conceptual change theory.

在这一节里探讨的问题是：(1)观念转变理论的提出；(2)关于错念的经验性研究；(3)观念转变理论的哲学基础；(4)观念转变的机制；(5)对观念转变理论的修正；(6)观念转变理论与建构主义的联系与区别；(7)观念转变理论与科学教学；(8)对观念转变理论的评价。

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。

To finish it, this essay puts forward the demands to the changing of Chinese teachers in carrying out the curriculum: the teachers should change themselves from "authority" to "anti-authority", from "guide" to "accelerator", from "supervisor" to "friend", from "building the spirit" to "practicing the spirit", from "a pool" to "a running river", from "challenge" to "accepting the challenge", from "candle" to "fruit tree", from "ruler" to " the chief in the equality", from "gardener" to "the "the leader of human life.

最后，对物理教师的角色转变提出了形象的具体目标：由&权威&向&非权威&转变，由&指导者&向&促进者&转变，由&导师&向&学友&转变，由&灵魂工程师&向&精神教练&转变，由&信息源&向&信息平台&转变，由&一桶水&向&生生不息的奔河&转变，由&挑战者&向&应战者&转变，由&蜡烛&向&果树&转变，由&统治者&向&平等中的首席&转变，由&园丁&向&人生的引路人&转变。

Breath, muscle contraction of the buttocks; arch body, as far as possible to hold his head, right leg straight towards the ceiling (peg-leg knee in order to avoid muscle tension).

呼气，收缩臀部肌肉；拱起身体，尽量抬起头来，右腿伸直朝向天花板（膝微屈，以避免肌肉紧张）。

The cost of moving grain food products was unchanged from May, but year over year are up 8%.

粮食产品的运输费用与5月份相比没有变化，但却比去年同期高8％。