Academic literature on the topic '文化背景'

随着新课程改革在我国教育中的大力推行，高职院校大学语文学科作为重要的基础文化课程，受到了教育者越来越多的重视。大学语文在我国高职教育课程体系中占据着重要的位置，在现代化信息技术逐渐完善的时代背景下，高职大学语文学科教师正面临着全新的机遇和挑战，以O2O教学模式为课程背景，创新大学语文的教学课堂，提高高中大学语文的教学质量和效果。本文对高职大学语文课程应用O2O教学模式的必要性进行了探讨，提出了O2O课程背景提高高职大学语文教学效果的策略分析。

文中首先概述了互联网工程技术，其次围绕互联网工程技术背景对文化艺术教育精准扶贫工作开展起到的作用进行了分析，包括从基础上打破贫困文化艺术教育、有效弥补公共文化基础设施建设的不足、提升贫困人群自身的艺术教育发展能力。最后进行了互联网工程技术背景下关于文化艺术教育精准扶贫的思考，包括完善固有的通信技术设施建设、加大互联网在教育扶贫中的财政投入、利用网络创新传统教育模式、在贫困人群中树立其互联网思维等，旨在提升中国整体的文化艺术教育精准扶贫工作开展质量。

Morality has long been thought of as individual, stable and resistant to change. However, recent developments within Cultural Psychology suggest otherwise, by showing that contextual influences may shape people’s judgments. I suggest that culture is one of the most powerful contextual influences because of its long term nature in shaping people’s cognitions, behaviors, perceptions and feelings. Therefore, by combining the theoretical frameworks of the Social Categorization Theory and the Dynamic Constructivist Approach, I conducted three studies to investigate if biculturalism can result in the adherence to two (different) moral frameworks. In study one, I tested this idea by investigating if Dutch Muslims’ identification with the mainstream Dutch culture and their identification with the Muslim culture are differentially related to the moral foundations – Individualizing foundations which are moral norms that protect individuals from harm and unfairness, and binding foundations which protect the integrity of the ingroup. Expected was that the Muslim identity, which is strongly rooted in moral norms, would be positively related to all moral foundations. On the other hand, the Dutch identity was expected to be unrelated to the individualizing foundations and negatively related to the binding foundations, because the Dutch culture is strongly rooted in personal freedom instead of moral norms. In study two, I implemented a frame-switching paradigm by confronting Dutch Muslims with either mainstream Dutch or Muslim cultural icons to see if cultural salience influences their adherence of the moral foundations. Lastly, in study three, I randomly assigned Dutch Muslims to two groups. Both groups were presented with similar stories portraying three moral transgressions of the individualizing foundations and three moral transgressions of the binding foundations. However, in one group the transgressors had typical Dutch names, while in the other group the transgressors had typical Muslim names. Expected was that a stereotypical name from the Dutch culture or the Muslim culture would manipulate cultural salience, and hence bicultural’s moral judgment. Expected was that in study 2 and study 3, biculturals would exhibit a stronger or weaker adherence to the moral foundations and moral judgments in line with the salient identity, respectively. The results of study 1 were as expected: the Muslim identity was positively related to both moral foundations, while the Dutch identity was unrelated to the individualizing foundations and negatively related to the binding foundations. However, study 2 and study 3 showed surprising results. Instead of a stronger or weaker adherence to the moral foundations in line with the salient identity, cultural salience had an unexpected effect. Biculturals that identified strongly with the Muslim culture endorsed the binding foundations less strongly when the Dutch culture was salient (study 2) and judged moral transgressions falling within the binding foundations less severely when the transgressor was Dutch as opposed to Muslim (study 3). However, Muslim biculturals judged moral transgressions falling within the individualizing foundations less severely when the transgressor was Muslim as opposed to Dutch (study 3). I discuss the implications of these results.
長期以來，道德都被認為是個人的、穩定的和難以改變的。但是，最近的文化心理學研究表明環境能夠影響人們的決策。由於文化能夠對人們的認知、行為和情感帶來長期的影響，我認為文化是環境影響中最為有力的一種。因此，本研究以社會分類理論和動態建構主義理論為基礎，通過三個實驗探討雙文化背景是否會使個體遵循兩類（不同的）道德準則。
實驗1以在荷蘭的穆斯林人為研究對象，考察認同不同文化（荷蘭文化和對穆斯林文化）的個體是否會遵循不同類的道德準則（個體主義道德準則旨在保護個體免受傷害和不平等對待；集體主義道德準則旨在保護集體的整體性）。由於穆斯林文化以道德規範為基礎，所以實驗預期對穆斯林文化的認同會與對兩種道德準則的遵循都呈現正相關；而荷蘭文化以個人自由為基礎，所以對荷蘭文化的認同與是否遵循個體主義道德準則不相關，並與是否遵循集體主義道德負相關。實驗2採用了框架轉換範式，通過向在荷蘭的穆斯林人呈現代表荷蘭（或穆斯林）文化的標誌研究文化是否會影響他們遵循不同類的道德準則。實驗3 以在荷蘭的穆斯林人為研究對象，向每個人呈現3個違反個體主義道德的故事和3個違反集體主義道德的故事。被試被隨機分成兩組，其中一組違反道德規範的人擁有典型的荷蘭名字，而另一組則是典型的穆斯林名字。實驗假定不同文化下的典型名字會使某種文化更加突出從而影響個體的道德評價。實驗2和實驗3預期，雙文化者會更傾向於遵循與其文化身份更加一致的對道德準則，並做出一致的道德評價。實驗1的結果與預期一致，但實驗2和實驗3的結果卻出乎預料。當荷蘭文化變得更加突出時，那些強烈認同穆斯林文化的雙文化者變得較少關心集體主義道德準則約束下的相關事件（實驗2），人們對違反集體主義道德準則的荷蘭人（相對穆斯林人）做出較不嚴厲的道德評價。相反，當違反個體主義道德準則的是穆斯林人而非荷蘭人時， 雙文化背景的穆斯林人會做出較不嚴厲的道德評價。研究隨後討論了這些發現的意義。
Bettache, Karim.
Thesis Ph.D. Chinese University of Hong Kong 2015.
Includes bibliographical references (leaves 82-90).
Abstracts also in Chinese.
Title from PDF title page (viewed on 05, October, 2016).
Bettache, Karim.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.

碩士
國立臺灣師範大學
公民教育與活動領導學系
97
The research is based on 2008 Go to Myanmar service team in Myanmar as the research case to explore student’s motives, service processes, frustrations and challenges when participating the overseas service action; also to observe what they have learned and been affected by the service process. The corresponding suggestion followed. The research method is qualitative interview with six students in the 2008 Go to Myanmar service team. Based on the findings, the conclusions are as followed, 1.The primary motive for Taiwanese students to participate in overseas service was self-interest than altruism. 2.The primary motive for Burman students to participate in overseas service was altruism than self-interest. 3.Three main learning processes in 2008 Go to Myanmar service team were preparation (before service action), experiential learning (during the action) and reflection (after the service action); how to form a team was another part of their learning process. The 2008 Go to Myanmar service team held lectures, rehearsed teaching plan, set the budget, raised fund and did the disaster assessment as the preparation. Experiential learning were experienced and learned from the culture and did the field work. They reviewed the service process and interacted with each other as the reflection. There were five procedures of forming the team, which were beginning, conflict, standardization, execution and endless friendship. 4.The frustrations and challenges of these students were the response to the unexpected problem of the service timetable and the teaching plan. 5.The challenges of these students during the whole service process turned to be the positive commitment and change of the team. 6.The experience of overseas service provided the different perspective for Taiwanese students to their career path, learned from the service and opened up their mind. 7.The experience of overseas service also provided the different perspective for Burman students to their career path and through the field work allowed them to rethink. 8.The advice from these students provided a chance for service plan and served as suggestion for those future students who would take part in the overseas service. At last, based on literature analysis, research findings and conclusions, three aspects of the suggestions were: 1) college students in overseas service; 2) service plan design; and 3) future research.