试论经济周期与经济法的灵活性

经济周期的存在是以经济规律的前提下运行的,它的存在是必然的,周期的上下波动是由于经济发展不平衡导致的,经济周期的往复循环波动也充分的表明了经济法在干预过程中呈现的灵活性。文章扼要的对经济周期的进行了概述,经济法的灵活性进行详细的分析,并对经济周期与经济法的灵活性之间的关系进行阐述,从而得出经济周期的存在是体现经济法灵活性的重要因素。     

浅析公路施工中的路基加固技术

公路作为我国经济发展的重要的载体之一,在中国的经济运输中有一半以上的是通过公路来运输的。随着当今经济的飞速发展、运输版图的不断的拓宽和运输的重量的不断增大,这就导致了在公路施工过程中更加的关注质量的把握,因此在对路基的要求也是越来越高。本文主要阐述对于公路的路基影响的因素,并且介绍路基加固的技术,以及路基的排水和防护进而实现路基加固的最好的效果。     

浅谈数学教学中差生的表现和转化

平时老师们谈论的差生,主要是指学生的学习成绩差,他们形成的原因是多方面的,有家庭的、社会的、先天的和后天的等等,但是大部分差生是后天形成的,他们的学习成绩直接影响老师的教学质量的好坏、班级学生的平均分质高低。提高差生学习成绩对提高老师的教学质量、     

林彪的婚姻与爱情

林彪的是非功过,历史早已作了公正的评价。作为我军历史上的十大元帅之一,林彪的军事才能以及他对中国革命的贡献是不容抹杀的。由于历史的原因,人们对林彪的了解,更多的是他的军事,对他的婚姻和爱情,知道的并不多。其实,作为一个有血有肉的人,林彪的感情世界是十分丰富而复杂的,他的婚姻和爱情也是曲折而坎坷的……     

对马克思主义人的全面发展理论的再认识

马克思主义关于人的全面发展的学说涉及人的劳动能力、人的社会关系、人的个性的发展,核心是个人的全面发展。劳动力主要是体力和智力,个性是个体的独特性和自主性,人的发展应当是全面、自由、充分的;人的全面发展学说是针对旧式分工造成人的片面、畸形发展提出的,是对空想社会主义关于人的全面发展理念的批判继承;生产力发展、生产关系变革、广泛的教育机会和个体积极的社会实践,是实现人的全面发展的社会条件。     

湘楚文化所蕴含的道德人格内涵

湘楚文化对中国的意识形态尤其是20世纪中华民族独特的精神、道德、品格的形成产生过深刻的影响。福祉天下的民本思想、狐死首丘的乡国情怀、经世致用的实践精神、法贤掖后的典型风范是湘楚文化所蕴含的最重要的道德内涵;而坚忍自强的韧力信心、内关修能的志向抱负、出污不染的豁达风骨、重诺达信的胸襟气度则是湘楚文化所蕴含的最基本的人格内涵。继承和弘扬湘楚文化的本质精神,对于形成全社会的共同理想,构建先进的民族精神和培育完美的民族品格具有重大的现实意义。     

丝绸

丝绸 飘柔的丝绸是中国瓷器仪容娴静的表姐是中国汉字风姿绰约的堂妹丝绸 是中国女人采桑时披在身上的一道小溪丝绸 是中国女人睡觉时笑在脸上的一个好梦丝绸 是中国女人活着时呼吸的一股清风丝绸 是中国女人死后灵魂边的一片轻云中国的黄土埋葬着中国的梅花中国的丝绸埋葬着中国的公主丝绸 是中国银器西行时走过的黄沙路丝绸 是中国刀剑东征时飘扬的红穗子丝绸 是中国的渔夫出海时帆上的拂晓风丝绸 是中国的农民耕种时头上的三月雨丝绸 中国的丝绸是秦时的明月 是汉时的关是唐代的诗歌 是宋代的词丝绸@雪潇     

浅析中学数学教学

目前我国在教育上不断的改革,很长的一段时间中,数学教学改革的过程中主要是对怎么教学进行广泛的探讨,但是并没有对学生怎样学进行更好的思考,学的活动主要是由老师来统一安排的,同学们往往都是比较不会对主动的提出问题。当代的教学理论是这样认为的,在教学的方法中是包括教的方法还有的学的方法,正像前苏联的著名教学专家巴班斯基是这样认为的,教学的方法是由学生的学习方式以及老师教学的方式相协调统一,进而才能达到很好的教学成绩,这样的方法是由教还有学来相互依存的教学规律相制约的。所以本文就是在对初中数学教学的方法进行了一些探索。     

统一的多民族的历史的内涵和特征——读《是中国通史·导论》

中国是一个统一的多民族的国家。各个民族在创造祖国的历史和灿烂的文化中都做出了自己的贡献。白寿彝先生在《中国通史·导论》中把中国民族的问题作为史书的首要问题提出来,从这样的角度切入,对中国历史作出一系列的理论的概括,反映出先生的深邃的思想,开阔的视野和对历史辩证的思考,从而为我们理解错综复杂的中国历史,认识中国历史的特点以重要的启示。一、民族发展的不平衡性和历史过程的阶段性各个国家、各个民族在历史发展的总过程中,由于具体条件的不同,在政治、经济、文化各个方面有自己的特殊的情形,表现为自己的历史特点。从一个阶段的整体上观察,各个国家、民族的历史发展是有规律的,同时各个国家、民族的发展又是不平衡的。规律性和不     

中共中央唁电

中国共产党中央委员会致电苏联共产党中央委员会,吊唁斯大林同志的逝世。电文如下:苏联共产党中央委员会:中国共产党全体同志和中国人民以无可比拟的悲痛的心情,哀悼我们最敬爱的导师和我们最真挚的朋友斯大林同志的逝世。斯大林同志的逝世是我们共同事业的不可估量的损失。斯大林同志是世界工人阶级的伟大领袖,人类解放的伟大旗帜。他和伟大的列宁在一起领导了开辟人类历史新纪元的十月社会主义革命,给全世界的被压迫阶极和被压迫人民照耀了胜利的道路。在列宁逝世之后,斯大林同志继承马克思、恩格斯、列宁的事业,用他的光辉的马克思列宁主义的智慧和无坚不摧的布尔塞维克的勇敢,对敌人和叛徒进行了无情的斗争,领导了苏联人民胜利的建设了社会主义社会,并在胜利地进行大规模的共产主义     

The Archaeology of Poverty and the Poverty of Archaeology

In this Editor’s Introduction to this Special Contribution, I explore some central issues surrounding the archaeology of poverty and ponder why it has taken historical archaeologists so long to “discover” poverty as a research topic.     

Archaeology on the Western Front: the Archaeology of Popular Myths

Abstract

The Sámi of today (the Lapps of yesteryear), currently divided from each other by the national boundaries of Finland, Norway, Russia and Sweden, have been, at least in part, ‘defined’ in the past by archaeology and its practices. In creating and modifying identities believedto be appropriate to the 21^st century, the Sámi facemany problems similar to other ‘indigenous’ and minority groups in the world. These include struggles to repatriate human remains and objects of material culture, others concern the use of the archaeological evidence to determine longevity of tradition and land rights, and still others demonstrate the role of heritage in the definitions of ethnicity and even in tourist presentations of what the Sámi might become, or might have been, or currently are.     

Maroon Archaeology Is Public Archaeology

Researchers of the contemporary past have sought to be instrumental in public dialogue about how artifacts speak to heritage matters relevant to living communities and decision-making polities (Emberling and Hanson, Catastophe!: the looting and destruction of Iraq’s past, 2008; Gibbon, Who owns the past?: cultural policy, cultural property, and the law, 2005; Mullins, Places in mind: public archaeology as applied anthropology, 2004; Renfrew, Loot, legitimacy and ownership: the ethical crisis in archaeology, 2000; Skeates, Debating the archaeological heritage, 2000). This approach has made archaeology a public endeavor that serves the needs of inquisitive researchers, as well as those groups of individuals whose lives may be directly affected by the excavation, analysis, and interpretation of archaeological remains. This paper will broadly assess how the archaeology of Maroons—tribal communities of runaway slave descendants—has affected the application of scholarly research in the former Dutch territory of Suriname, SA. The shift in relevance is due to the Inter-American Court on Human Rights 2007 judgment that allows Suriname Maroons to assert decision-making authority on matters of land management and development in ancestral and contemporary habitat. Vital to this endeavor is, Maroon involvement in archaeological research and more importantly, an overhaul in Surinamese antiquity laws.     

Historical Archaeology as Modern-World Archaeology in Argentina

Historical archaeology has grown at a remarkable pace in the last decade. South America has seen a major growth in historical archaeology, with archaeologists in Argentina playing a large role in the maturation of the discipline on the continent. Much of this archaeology can be characterized as “modern-world archaeology” because of the archaeologists’ interest in issues relevant to post-Columbian cultural history.     

The Archaeology of the Disenfranchised

The question of multivocality has been much explored and debated in recent archaeological publications. Clearly, the objective of such work is to assure the inclusion of the views of disadvantaged minorities and disenfranchised peoples in the presentation of their own pasts. This objective has not been achieved with much success, however, partly because mainstream archaeologists have had some difficulties in grappling with what appear to be a proliferation of alternative archaeological theories. Few discussions have approached alternative archaeologies as constituting a definable archaeological paradigm that might be termed The Archaeology of the Disenfranchised. Four different models within this paradigm are discussed and a strategy for a more widespread inclusion of alternative archaeological discussions and projects is suggested.     

Memory as Archaeology: An Experience of Public Archaeology in the Atacama Desert

Conducting archaeological projects in areas inhabited by Indigenous Communities who dislike both excavations and archaeologists leads to an ethical conundrum, one requiring a reconsideration of the research methodologies utilized in these settings, and a turn toward Public Archaeology as a means to find alternative pathways. This article describes a research project conducted in the Indigenous Atacameño Community of Peine, in the Atacama Desert, Chile, where, through a principal methodology of Participatory Action Research, it became possible to explore the past of this community in ways that were both meaningful and valid for its members. The results drawn from this experience differ markedly from traditional archaeological approaches (i.e. excavations, analysis of material culture), both in terms of the nature of the knowledge recovered and the temporal depth achieved. In this particular instance, collective remembrance and embodied memory featured prominently in accounting for the past of Peine.