论我国高校环境教育存在的问题及解决途径

加强环境教育,提升人们的环境意识,使人们的行为与环境相和谐,是解决环境问题的一条根本途径。高校作为培养建设国家所需高级人才的场所,在我国环境教育培养体系中具有重要地位。本文回顾了我国高校环境教育的发展历程和现状,并着重分析了目前高校环境教育存在的问题,在此基础上对如何加强高校环境教育提出了一些相关建议。     

多种教学方法的综合运用——思想政治理论课教学改革的新途径

思想政治理论课中各种教学方法单一则不能形成较好的课堂效果。多种教学方法的综合运用是思想政治理论课教学改革的新途径。综合使用多种教学方法,能活跃课堂气氛,充分调动学生学习理论的兴趣,让学生由被动受教到主动汲取知识,并灵活运用知识解决学习生活中出现的问题。要灵活运用多种教学方法,要求教师具有高尚的师德、高超的师能和团队合作的精神。     

维护会计诚信、适应时代发展

从披露会计信息主体及使用会计信息主体两个方面说明公允原则。     

加强研究生学术诚信教育的途径探索

加强研究生学术诚信教育是新世纪高等教育培养目标的必然要求,是培养创新型人才和科技强国的重要保证。高校和研究生培养单位无论在教育理念、制度建设和教育环节等方面学术诚信教育都存在缺失。我们要转变教育理念,在制度建设和教育环节上加强和重视学术诚信教育,提高研究生学术诚信自律意识和能力。     

网络环境下的大学生道德建设

随着信息技术的发展与普及,高等院校网络环境正在形成．网络环境下德育工作者必然在新的、更高层面上,从优化网络资源、净化网络环境、强化网络教育三方面迎接大学生道德建设的挑战．     

建设师德之魂——爱与责任刍议

2005年教育部部长周济提出“爱与责任”的师德观。爱与责任的教育在中国传统师德观念里已经存在了两千多年。当然,现代师德观中“爱”与“责任”的内涵也在不断丰富和发展。针对当前在部分高校教师中存在的爱与责任感缺失的现象,教育管理者和教育单位必须在自觉进行师德锤炼、树立终身教育观念和依法执教方面做出努力。     

斋戒与文学思维

斋戒是一种心理调节运动,分为散斋与致斋两种。集虚是散斋的哲学化,集义是致斋的哲学化。文学上将集虚归结为法天,将集义归结为养气。     

“中国梦”的道德支撑研究

厚德才能载物。“中国梦”旨在“国家富强、民族振兴、人民幸福”，道德不仅是其题中之意，也是推动实现“中国梦”的重要精神力量。只有在发展经济、促进物质极大丰富的同时完善道德，使强健的肌体有高尚的灵魂与之匹配、与之伴随，“中国梦”才能真正实现。相反，如若缺少道德的支撑，则国家虽富也难强，民族难言振兴，人民难有尊严，“中国梦”难以企及。     

Moral elevation can induce nursing.

There is little extant research on the psychological or physiological response to witnessing good deeds. The authors call the emotional reaction to virtue "moral elevation" and the authors examined its effects on mother-infant dyads. Breastfeeding women who watched a morally elevating video were more likely to nurse their infants and were marginally more likely to hug them, compared to women who watched an equally enjoyable comedy video. Both of these effects suggest that moral elevation may involve the release of oxytocin, a hormone associated with lactation and affiliation. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Intentionality and Moral Judgments in Commonsense Thought About Action.

The concept of intentional action occupies a central place in commonsense or folk psychological thought. This paper describes two psychological experiments designed by the author and Joshua Knobe. The experiments investigate further some questions that arose from Knobe's work on responsibility and intentionality beliefs in folk psychology. They show that there is reason to doubt that subjects' beliefs about the intentionality of side effects are simply a product of their beliefs about the agent's responsibility for these effects. The author also considers how the experimental results bear on Knobe's most recent views about the relation of subjects' value judgments about side effects and their intentionality judgments. What the experimental results suggest is that subjects do not simply use either their belief that a side effect is bad, or that the agent is responsible for it, to determine their view about the intentionality of its production. (PsycINFO Database Record (c) 2010 APA, all rights reserved)