立井刚性罐道的测斜系统研究

介绍了基于虚拟仪器方案的立井罐道测斜系统,探讨了自适应消噪方法在其中的应用,并设计了验证消噪效果的模拟实验。     

3E+3E工程化教学理念下的结构力学一流课程建设

结构力学课程是土木工程、铁道工程、水利工程等专业的核心专业基础课,是连接基础课和专业课的重要桥梁。北京交通大学结构力学获批2020年首批国家线下一流本科课程,标志着结构力学课程建设和人才培养工作进入了一个新阶段。针对课程建设过程中遇到的问题和难点,教学团队以立德树人为根本,以培养未来多元化、创新性卓越人才为目标,以提高课程的高阶性、突出课程的创新性、增加课程的挑战度为课程建设的基本要求,提出"感性入手,理性探究"的"3E+3E"工程化教学理念。在教学实施过程中,从课程思政的承载、教学目标的优化、教学方法创新方面进行了探索和实践。教学实践表明,"3E+3E"工程化教学理念不仅为"课程思政"和"两性一度"的融合提供了新思路,而且为知识、能力、素质全面发展的人才培养创造了条件,为"传授式"教学向"探究式"教学转变探索了一条有效途径。     

Ecological moral realism: An alternative theoretical framework for studying moral psychology.

The authors propose that the empirical study of human moral behavior as undertaken by positive psychologists, psychologists interested in the study of values, and experimental ethicists can be normative at its core, yet also remain truly scientific. To do this, those interested in the empirical study of human moral behavior should consider the concept of affordances, which is central to the Gibsonian ecological psychology tradition, as an approach to studying virtues and strengths. From this perspective, virtues can be better defined as part of moral analogues of affordances (MAAs). Just as the affordance "being-climbable" is a relation between climbing ability and height, so one can similarly define a MAA as an opportunity for moral behavior. Virtues, on this account, would be defined as abilities to behave appropriately in morally relevant situations. If one studies virtues as components of MAAs, virtues are only comprehensible in terms of morally relevant situations. Similarly, morally relevant situations are comprehensible only in terms of abilities to behave appropriately in them, that is, in terms of virtues. We believe that such an approach holds many advantages. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

虚拟应变测试技术在门座起重机上的应用

为了得到任意臂架幅度门座起重机在任意载重下的应力和应变,对不同工况下不同臂架位置的门座起重机模型进行有限元分析,提出了一种从有限个静力分析结果计算任意臂架幅度在任意载重下应力应变的插值方法,计算结果和应力测试的结果进行比较验证。通过分析得出:计算的应变结果和实测的应变结果具有较好的一致性,有限元分析具有较好的分析精度。     

Hermeneutics and psychology: A review and dialectical model.

The authors encourage psychologists to transcend the simple but often made a contrast of quantitative and qualitative epistemologies by reissuing a call to consider a hermeneutical realist perspective. The authors recognize that such calls are not new and have largely gone unheeded in the past, perhaps because of how a more radical hermeneutical perspective has been conceptualized and communicated. Rooted in P. Ricoeur's (1981) philosophy of distanciation, the authors propose a dialectic of understanding and explanation that values both quantitative and qualitative methodologies by (a) tracing the philosophical development of hermeneutics as a paradigm for knowing, (b) demonstrating useful hermeneutical applications to psychology as a whole and to some specific subdisciplines, and (c) illustrating how a hermeneutic realist approach is beneficial to the multicultural study of virtue. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

正确区别教师的职业道德与违法行为

从师德和法律这两个不同的概念入手,剖析现实教学中存在的种种负面行为,这些行为中有违反 道德和违反法律之分.在加强师德教育的同时,应该加强法治教育,应该知道遵守法律是每个公民应尽的义 务,你首先是个好公民,你才可能是个好教师.从这个意义上说,加强师德教育,守法是基础.     

对我国公民道德建设的思考

分析了我国公民道德的现状及原因 ,阐述了加强公民道德建设的紧迫性与长期性 ,提出了加强公民道德建设的途径和方法 ,指出加强公民道德建设任重而道远     

When laws and ethics collide: What should psychologists do?

At times the laws under which psychologists function may appear to contradict generally recognized ethical values and/or good clinical care. When these circumstances arise, psychologists must determine if a conflict really exists and, if so, seek solutions that reconcile respect for the law with their ethical values. At times, psychologists may decide to follow the law despite their ethical concerns. At other times, they may determine that a conscientious objection is warranted. The authors recommend options to consider when these situations arise and offer a decision-making process. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Dialogue as the interplay of otherness and shared humanity.

Presents a reply by B. Fowers and B. Davidov to Islam's comments (see record 2007-14606-019) regarding their article (see record 2006-11202-002). Islam noted that virtues are often presented as universally valid character strengths, yet formulations of virtues are always embedded in a particular cultural context, a point we took pains to make in our article. We focus our response on Islam's important suggestion that this tension between universal human characteristics and the particulars of cultural context is indissoluble. Whereas he suggested this tension leads to contradiction and paradox, we see it as a fertile dialectic. The virtue of openness to the other is also subject to the same tension of abstract formulation and particular application. Although we formulated this virtue in a very general way, any instantiation of it would be shaped by the particulars of the cultural context and the situation in which it is exercised. We introduced the concept of dialogue because it is constituted not only by differences between individuals or groups but even more fundamentally by the dialectical relationship between those differences in cultural particularities and the universal human capacities for reason, curiosity, and social engagement, among others. Dialogue acknowledges the indissoluble otherness one finds in those culturally different from oneself, and yet real interchange can only occur because participants in dialogue exercise the cognitive flexibility characteristic of human beings and recognize a shared humanity with the other. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

论个人品德与社会公德、职业道德和家庭美德建设

个人品德是一定社会的道德原则、规范在个人身上的体现和凝结,是在处理个人与他人、个人与社会关系的一系列行为中所表现出来的比较稳定的特征和倾向。个人品德是社会公德、职业道德、家庭美德的基础,而社会公德、职业道德、家庭美德是个人品德的外在表现。坚持“四德并举”是推进构建社会主义和谐社会建设的必由之路。