外國(guó)文學(xué)專(zhuān)題研究精選(九篇)

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第1篇：外國(guó)文學(xué)專(zhuān)題研究范文

關(guān)鍵詞：大學(xué)教育；外國(guó)文學(xué)教學(xué)；生態(tài)化教學(xué)

一、研究背景

在全球化背景下，大學(xué)傳統(tǒng)的教育理念和教育模式都面臨著嚴(yán)峻挑戰(zhàn)，有關(guān)教育教學(xué)改革的研究也如火如荼地開(kāi)展起來(lái)。就我國(guó)而言，教育部啟動(dòng)了“高等教育面向21世紀(jì)教學(xué)內(nèi)容和課程體系改革”“新世紀(jì)高等教育本科教育教學(xué)改革”等研究項(xiàng)目，試圖推進(jìn)大學(xué)教改的順利進(jìn)行。目前，許多大學(xué)雖然進(jìn)行了所謂的改革，但大都收效甚微。究其原因，主要在于很多教師不能深入理解教改的精髓，過(guò)于注重對(duì)教學(xué)外在形式的翻新，未能從多元化視角對(duì)具體教學(xué)內(nèi)容和教學(xué)主客體進(jìn)行再認(rèn)識(shí)，從而使教改形成表面上繁榮但實(shí)際虛空的現(xiàn)象，這種狀況也突出表現(xiàn)在大學(xué)外國(guó)文學(xué)課程的教學(xué)中。

二、生態(tài)化教學(xué)相關(guān)概述

大學(xué)教育應(yīng)保持獨(dú)立的品格，不但要對(duì)社會(huì)變化迅速做出反應(yīng)，而且要運(yùn)用多學(xué)科的話語(yǔ)解讀教學(xué)的意義。20世紀(jì)初，生態(tài)學(xué)理論體系已初具規(guī)模，并逐漸發(fā)展成為一門(mén)獨(dú)立學(xué)科，甚至可以說(shuō)是“顛覆性的學(xué)科”，其“顛覆”的是300年來(lái)支配人類(lèi)社會(huì)突飛猛進(jìn)的價(jià)值觀、世界觀，但“顛覆”的同時(shí)意味著一種知識(shí)體系和文明范式的轉(zhuǎn)換。目前，一些生態(tài)學(xué)的思想觀點(diǎn)和研究方法已滲透到自然科學(xué)和社會(huì)科學(xué)領(lǐng)域，高等教育也逐漸引入生態(tài)學(xué)的原理和方法，形成了教育生態(tài)學(xué)。教育生態(tài)學(xué)是20世紀(jì)七八十年代在英美等國(guó)興起的一門(mén)新興科學(xué)，最早由美國(guó)學(xué)者克雷明提出，旨在把教育看作一個(gè)有機(jī)系統(tǒng)，研究其結(jié)構(gòu)、功能和規(guī)律，進(jìn)而揭示教育發(fā)展的趨勢(shì)。我國(guó)臺(tái)灣地區(qū)較早開(kāi)展教育生態(tài)化研究，以方炳林、李聰為代表，而大陸相關(guān)主題研究較晚，代表人物是鄭雪。目前，生態(tài)化教學(xué)模式已成為高等教育人才培養(yǎng)和教學(xué)改革的重要突破口，并決定了未來(lái)高等教育的發(fā)展方向。但縱觀國(guó)內(nèi)外，學(xué)者們對(duì)于大學(xué)生態(tài)化教育的研究多從宏觀角度入手，主要闡述環(huán)境與人類(lèi)教育活動(dòng)的交互關(guān)系，而從微觀角度運(yùn)用生態(tài)學(xué)理論研究某一具體課程教學(xué)問(wèn)題的并不多。目前，我國(guó)高校教學(xué)中普遍存在教師教學(xué)方法單一、課堂氣氛凝滯、學(xué)生學(xué)習(xí)興趣低下等問(wèn)題，這嚴(yán)重影響了高校外國(guó)文學(xué)的教學(xué)質(zhì)量。因此，建設(shè)生態(tài)化課堂已成為高校外國(guó)文學(xué)課程改革的必然選擇。

三、實(shí)現(xiàn)高校外國(guó)文學(xué)生態(tài)化教學(xué)的路徑

教育教學(xué)之所以能夠與生態(tài)學(xué)相聯(lián)系，是因?yàn)榻虒W(xué)本身就是一個(gè)完整的生態(tài)系統(tǒng)?！皬纳鷳B(tài)學(xué)角度看，學(xué)校中的教學(xué)活動(dòng)是人與環(huán)境之間的信息傳遞過(guò)程，是人對(duì)自然和社會(huì)環(huán)境所具有的信息的采集、編碼、翻譯和利用過(guò)程，也就是人和環(huán)境的對(duì)話過(guò)程?！币簿褪钦f(shuō)，教學(xué)活動(dòng)體現(xiàn)了人與環(huán)境之間的互動(dòng)。同時(shí)，由于教學(xué)活動(dòng)是培養(yǎng)人的活動(dòng)，所以又體現(xiàn)出人與人之間的關(guān)系。因此，在大學(xué)外國(guó)文學(xué)課程的教學(xué)中，筆者結(jié)合生態(tài)學(xué)原理提出“三自、三化、三面向”的生態(tài)化教學(xué)模式。

（一）“三自”——從主導(dǎo)者到引導(dǎo)者，從被動(dòng)學(xué)習(xí)者到主動(dòng)研究者

在傳統(tǒng)課堂上，教師是擁有絕對(duì)權(quán)威的主導(dǎo)者，而學(xué)生是被動(dòng)接受知識(shí)的服從者。生態(tài)化課堂強(qiáng)調(diào)教師和學(xué)生是平等、和諧、互動(dòng)、共生的關(guān)系，因此，應(yīng)強(qiáng)調(diào)教學(xué)過(guò)程中的“三自”原則——“自主合作”“自我調(diào)控”“自我內(nèi)省”。1.自主合作傳統(tǒng)教學(xué)過(guò)分強(qiáng)調(diào)師生關(guān)系中教師的主導(dǎo)性，無(wú)視學(xué)生的主觀能動(dòng)性。而促進(jìn)學(xué)生積極思考的一種教學(xué)方法就是自主合作，其包括學(xué)生自身內(nèi)部的自我合作，以及學(xué)生之間個(gè)體化的合作，其中自我合作是基礎(chǔ)，個(gè)體化合作是深化。自我合作，是指學(xué)生在課前可通過(guò)各種媒介主動(dòng)探索與所學(xué)內(nèi)容相關(guān)的知識(shí)，并在此基礎(chǔ)上加強(qiáng)批評(píng)與自我批評(píng)，進(jìn)而提出自己的觀點(diǎn)。個(gè)體化合作，是指學(xué)生在自我研究的基礎(chǔ)上進(jìn)行集體合作研究，可采用討論、辯論、演繹的方式，這是由外國(guó)文學(xué)課程的特殊性決定的。外國(guó)文學(xué)首先突出的是“史”的線索，其次是對(duì)重點(diǎn)作家作品進(jìn)行分析。因此，討論、辯論、演繹的教學(xué)方式能實(shí)現(xiàn)不同的學(xué)習(xí)效果。由于學(xué)生個(gè)人喜好和知識(shí)結(jié)構(gòu)不同，討論可將學(xué)生研讀時(shí)發(fā)現(xiàn)的問(wèn)題和各自的觀點(diǎn)呈現(xiàn)出來(lái)，從而拓展思維。辯論，是比較集中的對(duì)一個(gè)或幾個(gè)爭(zhēng)議較大的觀點(diǎn)進(jìn)行深入探討，其有助于加深對(duì)問(wèn)題的理解。演繹，是對(duì)作品進(jìn)行外化形式的反饋，外國(guó)文學(xué)作品體裁中最具操作性的就是戲劇、散文和詩(shī)歌，教師可將課堂變換為舞臺(tái)，讓學(xué)生化身演員或者朗誦者，以使其更好地理解作家的創(chuàng)作思想和人物的心路歷程。2.自我調(diào)控在傳統(tǒng)教學(xué)中，教師會(huì)在課前明確設(shè)立總的教學(xué)目標(biāo)和教學(xué)內(nèi)容，即要求所有學(xué)生接受統(tǒng)一的教學(xué)內(nèi)容，采用統(tǒng)一的思維方式，得出相同的結(jié)論，這嚴(yán)重抑制了學(xué)生的創(chuàng)造性和能動(dòng)性。由于外國(guó)文學(xué)課程容量大，而教學(xué)課時(shí)有限，所以外國(guó)文學(xué)生態(tài)化教學(xué)既要有教師的統(tǒng)籌，又要充分張揚(yáng)學(xué)生的個(gè)性。教師在課前設(shè)計(jì)好總的教學(xué)目標(biāo)和內(nèi)容，每個(gè)學(xué)生可根據(jù)自身興趣，從教學(xué)總目標(biāo)中選取與已有研究相匹配的目標(biāo)作為專(zhuān)題性研究目標(biāo)，并自發(fā)采取不同的學(xué)習(xí)形式，收集相關(guān)信息資料，解決研究過(guò)程中存在的問(wèn)題。在這種專(zhuān)題研究中，教師起到的是引導(dǎo)作用，而學(xué)生在研究過(guò)程中要不斷反思對(duì)知識(shí)的理解程度、自我的思維方式及自身解決問(wèn)題的能力，并及時(shí)調(diào)整研究方法，做整個(gè)研究過(guò)程的自我調(diào)控者。3.自我內(nèi)省自我內(nèi)省是在每一次自我調(diào)控式的研究之后，學(xué)生總結(jié)研究經(jīng)驗(yàn)。這種經(jīng)驗(yàn)往往包括兩方面：一是對(duì)外國(guó)文學(xué)課程性質(zhì)和規(guī)律更為深入的把握；二是學(xué)習(xí)外國(guó)文學(xué)課程最切合自身狀況的方法。

（二）“三化”——從單一、粗暴的評(píng)價(jià)到立體人性的評(píng)價(jià)

教學(xué)評(píng)價(jià)是考量教學(xué)質(zhì)量和教學(xué)效果的重要環(huán)節(jié)。傳統(tǒng)外國(guó)文學(xué)教學(xué)中，這種評(píng)價(jià)往往單一、粗暴，主要以期末考試試卷得分為準(zhǔn)，且試題內(nèi)容往往重記憶輕能力，答案設(shè)置缺乏開(kāi)放性和創(chuàng)造性。這種考核方式給學(xué)生帶來(lái)了沉重的學(xué)習(xí)負(fù)擔(dān)。而生態(tài)化教學(xué)評(píng)價(jià)是一種立體、多元、人性化的評(píng)價(jià)體系，其采用發(fā)展的眼光審視學(xué)生的動(dòng)態(tài)學(xué)習(xí)過(guò)程，主張“評(píng)價(jià)主體多元化、評(píng)價(jià)內(nèi)容全面化、評(píng)價(jià)方式多樣化”。1.評(píng)價(jià)主體多元化評(píng)價(jià)主體多元化，即由過(guò)去教師作為單一的評(píng)價(jià)主體拓展為由眾多因子參與的多元化評(píng)價(jià)。也就是說(shuō)，除教師外，與教學(xué)活動(dòng)密切相關(guān)的學(xué)生、學(xué)校都可以參與到教學(xué)評(píng)價(jià)中。教師和學(xué)生作為教學(xué)活動(dòng)的直接參與者，其有資格對(duì)教學(xué)狀況作出評(píng)價(jià)；學(xué)校作為教學(xué)活動(dòng)的組織者和教學(xué)質(zhì)量的監(jiān)控者，也有資格對(duì)教學(xué)情況作出評(píng)價(jià)。這種多元化評(píng)價(jià)的目的只有一個(gè)，即促進(jìn)教師和學(xué)生的全面發(fā)展。2.評(píng)價(jià)內(nèi)容全面化在外國(guó)文學(xué)教學(xué)中，教學(xué)內(nèi)容的設(shè)置較為豐富，所以教學(xué)內(nèi)容的評(píng)價(jià)也需要全面，即不僅要對(duì)學(xué)生基礎(chǔ)知識(shí)的掌握情況進(jìn)行評(píng)價(jià)，還要重視對(duì)學(xué)生分析問(wèn)題、解決問(wèn)題能力的評(píng)價(jià)。此外，還應(yīng)對(duì)學(xué)生學(xué)習(xí)過(guò)程中人生觀和價(jià)值觀的自我完善做出評(píng)價(jià)，以顯示學(xué)習(xí)對(duì)生命和生活的巨大指導(dǎo)意義。3.評(píng)價(jià)方式多樣化評(píng)價(jià)主體和評(píng)價(jià)內(nèi)容的多元化，必然帶來(lái)評(píng)價(jià)方式的多樣化。教學(xué)評(píng)價(jià)不應(yīng)局限于試卷的得分情況，而應(yīng)通過(guò)觀察學(xué)生對(duì)問(wèn)題的研討情況對(duì)學(xué)生的學(xué)習(xí)能力作出評(píng)價(jià)。另外，在教學(xué)過(guò)程中，應(yīng)注重采用學(xué)生自評(píng)和互評(píng)相結(jié)合的評(píng)價(jià)方式。

第2篇：外國(guó)文學(xué)專(zhuān)題研究范文

關(guān)鍵詞：應(yīng)用型人才培養(yǎng)目標(biāo)；調(diào)整課程體系；專(zhuān)業(yè)應(yīng)用型人才

漢語(yǔ)言文學(xué)專(zhuān)業(yè)是傳統(tǒng)中文系中的一個(gè)專(zhuān)業(yè)，被人們譽(yù)為文科的萬(wàn)能專(zhuān)業(yè)，畢業(yè)的學(xué)生供不應(yīng)求，可以從事工礦企業(yè)的很多工作。但隨著學(xué)科門(mén)類(lèi)的增多，專(zhuān)業(yè)的競(jìng)爭(zhēng)壓力越來(lái)越大，人才市場(chǎng)開(kāi)始傾斜。導(dǎo)致這一現(xiàn)象的原因是傳統(tǒng)漢語(yǔ)言文學(xué)專(zhuān)業(yè)人才培養(yǎng)體系缺乏實(shí)用性。所以，筆者從以下幾個(gè)方面談一談漢語(yǔ)言應(yīng)用型人才的培養(yǎng)。

一、定位應(yīng)用型人才培養(yǎng)目標(biāo)

筆者認(rèn)為，順應(yīng)時(shí)代和就業(yè)的需求，把漢語(yǔ)言文學(xué)專(zhuān)業(yè)人才培養(yǎng)目標(biāo)定位到綜合應(yīng)用型人才上。應(yīng)用型人才就是要有過(guò)硬的寫(xiě)、說(shuō)能力，還懂得編輯與制作，將語(yǔ)言文字傳播、影像傳播和網(wǎng)絡(luò)傳播融會(huì)貫通，才能適應(yīng)崗位的需要。

二、調(diào)整傳統(tǒng)漢語(yǔ)言文學(xué)專(zhuān)業(yè)課程體系

1.基礎(chǔ)課程。可開(kāi)設(shè)教師職業(yè)綜合技能訓(xùn)練、語(yǔ)文課件制作、語(yǔ)文教學(xué)藝術(shù)、語(yǔ)文教材篇目研究與教學(xué)設(shè)計(jì)、現(xiàn)代職業(yè)禮儀、演講與口才等課程。

2.提升課程?？砷_(kāi)設(shè)現(xiàn)代漢語(yǔ)語(yǔ)法專(zhuān)題研究、現(xiàn)代漢語(yǔ)虛詞研究、修辭學(xué)研究、文字學(xué)、音韻學(xué)、文獻(xiàn)學(xué)、邏輯學(xué)、漢語(yǔ)語(yǔ)法學(xué)史、中國(guó)語(yǔ)言學(xué)史、國(guó)外漢學(xué)研究、中國(guó)古代文學(xué)專(zhuān)題、唐詩(shī)宋詞、明清小說(shuō)研究、中國(guó)現(xiàn)代文學(xué)專(zhuān)題、中國(guó)當(dāng)代文學(xué)專(zhuān)題、影視藝術(shù)欣賞、雜文創(chuàng)作藝術(shù)論、外國(guó)文學(xué)專(zhuān)題等類(lèi)課程。

3.應(yīng)用行文課程。培養(yǎng)學(xué)生從事機(jī)關(guān)文員工作能力。設(shè)置應(yīng)用寫(xiě)作、秘書(shū)學(xué)、行政法學(xué)、編輯與采訪、公共關(guān)系學(xué)、新聞采訪與寫(xiě)作、攝影攝像基礎(chǔ)知識(shí)、公務(wù)員基礎(chǔ)知識(shí)管理學(xué)、廣告學(xué)、人力資源管理、檔案管理學(xué)、辦公室禮儀等課程。

三、漢語(yǔ)言文學(xué)專(zhuān)業(yè)應(yīng)用型人才培養(yǎng)之我見(jiàn)

1.全程輔助職業(yè)規(guī)劃。大學(xué)一年級(jí)，介紹就業(yè)工作的相關(guān)概念和基本常識(shí)，引導(dǎo)學(xué)生樹(shù)立正確的就業(yè)觀和成才觀。大學(xué)二年級(jí)深化就業(yè)觀教育，幫助他們分析就業(yè)形勢(shì)，引導(dǎo)學(xué)生積極鍛煉就業(yè)必備的素質(zhì)和技能，夯實(shí)基礎(chǔ)。大學(xué)三年級(jí)幫助學(xué)生分析職業(yè)去向，根據(jù)學(xué)生的不同選擇通過(guò)專(zhuān)題講座、報(bào)告會(huì)、個(gè)別輔導(dǎo)等形式分類(lèi)指導(dǎo)。大學(xué)四年級(jí)讓準(zhǔn)備就業(yè)學(xué)生重點(diǎn)學(xué)習(xí)就業(yè)相關(guān)課程和參加專(zhuān)業(yè)技能實(shí)踐。

2.理論聯(lián)系實(shí)際。在漢語(yǔ)言文學(xué)專(zhuān)業(yè)人才培養(yǎng)過(guò)程中，將“聽(tīng)、說(shuō)、讀、寫(xiě)、攝、錄”能力訓(xùn)練落實(shí)在課程教學(xué)過(guò)程中，采取理論聯(lián)系實(shí)際的做法，使學(xué)生在實(shí)際的工作中得到充分鍛煉，增強(qiáng)能力，以適應(yīng)、勝任社會(huì)上各種工作。

參考文獻(xiàn)：

第3篇：外國(guó)文學(xué)專(zhuān)題研究范文

漢語(yǔ)言文學(xué)專(zhuān)業(yè)被譽(yù)為文科的萬(wàn)能專(zhuān)業(yè)，畢業(yè)生能夠從事與社會(huì)人文領(lǐng)域相關(guān)的全部工作，但是隨著市場(chǎng)化競(jìng)爭(zhēng)的日益激烈，漢語(yǔ)言文學(xué)專(zhuān)業(yè)的就業(yè)形勢(shì)不容樂(lè)觀。主要原因之一就在于漢語(yǔ)言文學(xué)專(zhuān)業(yè)的人才培養(yǎng)體系缺乏應(yīng)用性，而人文應(yīng)用型人才是指掌握一些實(shí)用技能及相應(yīng)人文知識(shí)的人才，集應(yīng)用性與人文性于一身,秉受人文精神，希望能夠基于精神層面來(lái)對(duì)世界和社會(huì)予以改造，從而更好地為我國(guó)的文化建設(shè)、經(jīng)濟(jì)建設(shè)、社會(huì)建設(shè)服務(wù)。本文就漢語(yǔ)言文學(xué)專(zhuān)業(yè)人文應(yīng)用型人才培養(yǎng)模式進(jìn)行探究。

2、漢語(yǔ)言文學(xué)專(zhuān)業(yè)人文應(yīng)用型人才培養(yǎng)目標(biāo)定位

從目前來(lái)看，各個(gè)行業(yè)、各個(gè)部門(mén)之間的交流與融合日益增多，單純的漢語(yǔ)言文學(xué)專(zhuān)業(yè)畢業(yè)生已經(jīng)很難滿足社會(huì)的需要，這就要求我們要深入研究漢語(yǔ)言文學(xué)專(zhuān)業(yè)的人才培養(yǎng)目標(biāo)，重新定位?；诓煌袠I(yè)、不同部門(mén)對(duì)于漢語(yǔ)言文學(xué)專(zhuān)業(yè)人才的需求來(lái)形成具有特色的培養(yǎng)模式。與此同時(shí)，漢語(yǔ)言文學(xué)專(zhuān)業(yè)畢業(yè)生還應(yīng)該具有熟練運(yùn)用現(xiàn)代媒體的能力，以及過(guò)硬的聽(tīng)說(shuō)讀寫(xiě)能力，融合多種知識(shí)，只有這樣，才能夠有效地滿足社會(huì)的發(fā)展需要。

3、漢語(yǔ)言文學(xué)專(zhuān)業(yè)人文應(yīng)用型人才培養(yǎng)模式的構(gòu)建措施

3.1合理設(shè)置人文應(yīng)用型課程體系

基于市場(chǎng)經(jīng)濟(jì)的要求，應(yīng)該要為漢語(yǔ)言文學(xué)專(zhuān)業(yè)學(xué)生建立起靈活多樣、厚基礎(chǔ)、因材施教、多方向的培養(yǎng)模式，實(shí)行“基礎(chǔ)課程+提升課程+應(yīng)用行文課程”三結(jié)合。

（1）基礎(chǔ)課程基礎(chǔ)課程的主要目的在于培養(yǎng)學(xué)生從事語(yǔ)言教育科研和語(yǔ)言教學(xué)的能力，可開(kāi)設(shè)演講與口才、現(xiàn)代職業(yè)禮儀、基礎(chǔ)教育課程改革、語(yǔ)文教學(xué)藝術(shù)、教師職業(yè)技能訓(xùn)練、教育研究方法、語(yǔ)文教材篇目研究與教學(xué)設(shè)計(jì)、語(yǔ)文課件制作、教師發(fā)展研究等多門(mén)課程。

（2）提升課程提升課程的主要目的在于升造學(xué)生的綜合能力，訓(xùn)練科研能力，提升專(zhuān)業(yè)理論，可開(kāi)設(shè)外國(guó)文學(xué)專(zhuān)題、雜文創(chuàng)作藝術(shù)論、現(xiàn)代漢語(yǔ)語(yǔ)法專(zhuān)題研究、唐詩(shī)宋詞、音韻學(xué)、現(xiàn)代漢語(yǔ)虛詞研究、中國(guó)當(dāng)代文學(xué)專(zhuān)題、修辭學(xué)研究、中國(guó)古代文學(xué)專(zhuān)題、文字學(xué)、中國(guó)語(yǔ)言學(xué)史、國(guó)外漢學(xué)研究、文獻(xiàn)學(xué)、影視藝術(shù)欣賞、漢語(yǔ)語(yǔ)法學(xué)史、中國(guó)現(xiàn)代文學(xué)專(zhuān)題、明清小說(shuō)研究、邏輯學(xué)等多門(mén)課程。

（3）應(yīng)用行文課程應(yīng)用行文課程的主要目的在于培養(yǎng)學(xué)生從事機(jī)關(guān)文員的工作能力，可開(kāi)設(shè)辦公室禮儀、檔案管理學(xué)、新聞采訪與寫(xiě)作、應(yīng)用寫(xiě)作、人力資源管理、公務(wù)員基礎(chǔ)知識(shí)管理學(xué)、秘書(shū)學(xué)、廣告學(xué)、行政法學(xué)、公共關(guān)系學(xué)、編輯與采訪等多門(mén)課程。

3.2以社會(huì)需求為導(dǎo)向，扎實(shí)推進(jìn)教育教學(xué)改革。

務(wù)必要堅(jiān)持立足地方、面向基層，積極推進(jìn)漢語(yǔ)言文學(xué)專(zhuān)業(yè)人才培養(yǎng)模式改革，結(jié)合社會(huì)、市場(chǎng)及行業(yè)發(fā)展需求突出培養(yǎng)特色，深化學(xué)分制改革，完善選課制、彈性學(xué)制，研制適應(yīng)市場(chǎng)需求的人才培養(yǎng)方案，實(shí)施校地合作、校企互動(dòng)的實(shí)踐教學(xué)模式，不斷加強(qiáng)與地方政府、企業(yè)的全面聯(lián)系與深度合作，使?jié)h語(yǔ)言文學(xué)專(zhuān)業(yè)人才培養(yǎng)更符合社會(huì)需求，提高漢語(yǔ)言文學(xué)專(zhuān)業(yè)畢業(yè)生就業(yè)核心競(jìng)爭(zhēng)力。

3.3廣建基地，深挖功能

為了進(jìn)一步加強(qiáng)校地合作，拓展專(zhuān)業(yè)實(shí)習(xí)和就業(yè)渠道，進(jìn)一步提升漢語(yǔ)言文學(xué)專(zhuān)業(yè)學(xué)生的人文應(yīng)用性，各高校應(yīng)該應(yīng)該要多與企業(yè)、地方合作建立起一批學(xué)生容納能力強(qiáng)、專(zhuān)業(yè)對(duì)口性強(qiáng)的漢語(yǔ)言文學(xué)專(zhuān)業(yè)實(shí)習(xí)基地，倡導(dǎo)和鼓勵(lì)大學(xué)生將實(shí)習(xí)與就業(yè)結(jié)合起來(lái)，避免為實(shí)習(xí)而實(shí)習(xí)，強(qiáng)調(diào)實(shí)習(xí)是就業(yè)的敲門(mén)磚，與此同時(shí)，還可以邀請(qǐng)實(shí)習(xí)基地領(lǐng)導(dǎo)來(lái)學(xué)校作就業(yè)指導(dǎo)講座。一方面加大與實(shí)習(xí)單位產(chǎn)學(xué)研的合作，另一方面幫助.漢語(yǔ)言文學(xué)專(zhuān)業(yè)學(xué)生感受就業(yè)氛圍，調(diào)適就業(yè)心態(tài)，樹(shù)立正確就業(yè)觀念。

第4篇：外國(guó)文學(xué)專(zhuān)題研究范文

【關(guān)鍵詞】漢語(yǔ)言文學(xué)；應(yīng)用型人才；培養(yǎng)建議

1 引言

漢語(yǔ)言文學(xué)專(zhuān)業(yè)是傳統(tǒng)中文系中最常設(shè)的一個(gè)專(zhuān)業(yè)，也被譽(yù)為文科的萬(wàn)能專(zhuān)業(yè)，畢業(yè)的學(xué)生供不應(yīng)求，可以從事社會(huì)人文領(lǐng)域的很多工作。但隨著學(xué)科門(mén)類(lèi)的增多，專(zhuān)業(yè)的細(xì)化競(jìng)爭(zhēng)壓力越來(lái)越大，人才市場(chǎng)開(kāi)始傾斜。導(dǎo)致這一現(xiàn)象的一個(gè)本身原因是傳統(tǒng)漢語(yǔ)言文學(xué)專(zhuān)業(yè)人才培養(yǎng)體系缺乏應(yīng)用性的缺陷，加強(qiáng)漢語(yǔ)言文學(xué)專(zhuān)業(yè)的應(yīng)用性是漢語(yǔ)言文學(xué)專(zhuān)業(yè)改革的一大問(wèn)題。

2 漢語(yǔ)言文學(xué)專(zhuān)業(yè)人才培養(yǎng)中存在的問(wèn)題

傳統(tǒng)的漢語(yǔ)言文學(xué)專(zhuān)業(yè)人才培養(yǎng)目標(biāo)不清晰；教學(xué)內(nèi)容重純文學(xué)，然而經(jīng)濟(jì)、政治、哲學(xué)、法律內(nèi)容偏少是漢語(yǔ)言文學(xué)專(zhuān)業(yè)人才培養(yǎng)模式比較集中的問(wèn)題。

2.1 培養(yǎng)目標(biāo)不清晰：

漢語(yǔ)言文學(xué)專(zhuān)業(yè)曾以其深厚的文化積淀一度非常輝煌，學(xué)生能夠擁有穩(wěn)定的職業(yè)，一度擁有很強(qiáng)的文化優(yōu)越感與專(zhuān)業(yè)自豪感，近幾年隨著高等教育的大眾化，漢語(yǔ)言文學(xué)專(zhuān)業(yè)失去了過(guò)去的專(zhuān)業(yè)優(yōu)勢(shì)。

再加之社會(huì)對(duì)人才的需求發(fā)生了巨大變化，但很多高校依然抱著傳統(tǒng)優(yōu)勢(shì)專(zhuān)業(yè)意識(shí)，未及時(shí)調(diào)整培養(yǎng)目標(biāo)，找準(zhǔn)定位，更沒(méi)有考慮就業(yè)市場(chǎng)的實(shí)際需要，培養(yǎng)的學(xué)生與社會(huì)實(shí)際需求形成反差。造成學(xué)生知識(shí)面狹窄，并產(chǎn)生強(qiáng)烈的厭學(xué)情緒，優(yōu)勢(shì)專(zhuān)業(yè)成為了劣勢(shì)專(zhuān)業(yè)。

2.2 教學(xué)內(nèi)容重純文學(xué)輕社會(huì)學(xué)：

教學(xué)內(nèi)容是對(duì)教學(xué)計(jì)劃的具體落實(shí)，也是實(shí)現(xiàn)人才培養(yǎng)目標(biāo)的具體步驟。因而教學(xué)內(nèi)容的設(shè)置必須科學(xué)、合理、切實(shí)可行。然而，在漢語(yǔ)言文學(xué)專(zhuān)業(yè)教學(xué)內(nèi)容大多是文學(xué)史、文學(xué)概論、文學(xué)作品等，教學(xué)內(nèi)容脫離了社會(huì)，遠(yuǎn)離政治、經(jīng)濟(jì)、法律、哲學(xué)社會(huì)學(xué)科，影響學(xué)生綜合素質(zhì)的培養(yǎng)。學(xué)生畢業(yè)后與社會(huì)格格不入，脫離實(shí)際，只會(huì)做文字游戲。

教師所教、學(xué)生所學(xué)，都是閉門(mén)造車(chē)，對(duì)于熱點(diǎn)的生活，廣闊的實(shí)踐，基本沒(méi)有接觸。思維方式和寫(xiě)作方式都陳舊落后，極大地約束了學(xué)生的創(chuàng)造力和想象力。

3 應(yīng)用型人才培養(yǎng)目標(biāo)定位

順應(yīng)時(shí)代和就業(yè)的需求，把漢語(yǔ)言文學(xué)專(zhuān)業(yè)人才培養(yǎng)目標(biāo)定位到綜合應(yīng)用型現(xiàn)代化人才上。當(dāng)代社會(huì)各部門(mén)和行業(yè)之間的融合滲透越來(lái)越多，單純的漢語(yǔ)言文學(xué)工作者已經(jīng)不能滿足各個(gè)部門(mén)和行業(yè)的要求。這就要求我們?cè)谌瞬排囵B(yǎng)目標(biāo)上要進(jìn)行深入研究，重新定位。根據(jù)不同行業(yè)、領(lǐng)域?qū)θ瞬乓?guī)格的需求，重應(yīng)用，對(duì)專(zhuān)業(yè)進(jìn)行分流，形成基礎(chǔ)加特色的培養(yǎng)模式。另外隨著現(xiàn)代化媒體技術(shù)的發(fā)展，熟練運(yùn)用現(xiàn)代媒體，也是不可或缺的?，F(xiàn)代漢語(yǔ)言文學(xué)專(zhuān)業(yè)培養(yǎng)出來(lái)的學(xué)生就是要有過(guò)硬的寫(xiě)、說(shuō)能力，還懂得編輯與制作，將語(yǔ)言文字傳播、影像傳播和網(wǎng)絡(luò)傳播融會(huì)貫通，才能適應(yīng)社會(huì)的發(fā)展需要。

4 漢語(yǔ)言文學(xué)應(yīng)用型課程體系設(shè)置

根據(jù)漢語(yǔ)言文學(xué)應(yīng)用型人才培養(yǎng)目標(biāo)，實(shí)行厚基礎(chǔ)、多方向、因材施教、靈活多樣的育人模式，建立適合學(xué)生自主學(xué)習(xí)的教學(xué)新體系，對(duì)傳統(tǒng)漢語(yǔ)言文

學(xué)專(zhuān)業(yè)課程體系進(jìn)行重新調(diào)整。

4.1 基礎(chǔ)課程：

培養(yǎng)學(xué)生從事語(yǔ)言教學(xué)和語(yǔ)言教育科研的能力，是一個(gè)應(yīng)用型模塊。主要開(kāi)設(shè)語(yǔ)言教育提高系列課程，設(shè)置了基礎(chǔ)教育課程改革、教育研究方法、教師發(fā)展研究、教師職業(yè)技能訓(xùn)練、語(yǔ)文課件制作、語(yǔ)文教學(xué)藝術(shù)、語(yǔ)文教材篇目研究與教學(xué)設(shè)計(jì)、現(xiàn)代職業(yè)禮儀、演講與口才等課程。

4.2 提升課程：

主要提升專(zhuān)業(yè)理論，訓(xùn)練科研能力，著眼于學(xué)生升造。可開(kāi)設(shè)現(xiàn)代漢語(yǔ)語(yǔ)法專(zhuān)題研究、現(xiàn)代漢語(yǔ)虛詞研究、修辭學(xué)研究、文字學(xué)、音韻學(xué)、文獻(xiàn)學(xué)、邏輯學(xué)、漢語(yǔ)語(yǔ)法學(xué)史、中國(guó)語(yǔ)言學(xué)史、國(guó)外漢學(xué)研究、中國(guó)古代文學(xué)專(zhuān)題、唐詩(shī)宋詞、明清小說(shuō)研究、中國(guó)現(xiàn)代文學(xué)專(zhuān)題、中國(guó)當(dāng)代文學(xué)專(zhuān)題、影視藝術(shù)欣賞、雜文創(chuàng)作藝術(shù)論、外國(guó)文學(xué)專(zhuān)題等類(lèi)課程。

4.3 應(yīng)用行文課程：

開(kāi)設(shè)應(yīng)用行文相關(guān)的理論、實(shí)務(wù)、實(shí)踐系列課程，培養(yǎng)學(xué)生從事機(jī)關(guān)文員工作能力。主要設(shè)置了應(yīng)用寫(xiě)作、秘書(shū)學(xué)、行政法學(xué)、編輯與采訪、公共關(guān)系學(xué)、新聞采訪與寫(xiě)作、公務(wù)員基礎(chǔ)知識(shí)管理學(xué)、廣告學(xué)、人力資源管理、檔案管理學(xué)、辦公室禮儀等課程。

5 漢語(yǔ)言文學(xué)專(zhuān)業(yè)應(yīng)用型人才培養(yǎng)建議

5.1 全程輔助職業(yè)生涯規(guī)劃：

在大學(xué)一年級(jí)利用新生入學(xué)教育契機(jī)向?qū)W生灌輸職業(yè)規(guī)劃的理念，介紹就業(yè)工作的相關(guān)概念和基本常識(shí)，引導(dǎo)學(xué)生樹(shù)立正確的就業(yè)觀和成才觀，指導(dǎo)學(xué)生制訂大學(xué)四年規(guī)劃。對(duì)二年級(jí)則進(jìn)一步深化就業(yè)觀教育，幫助他們分析就業(yè)形勢(shì)，調(diào)整完善職業(yè)生涯規(guī)劃，引導(dǎo)學(xué)生積極鍛煉就業(yè)必備的素質(zhì)和技能，夯實(shí)基礎(chǔ)。大三這個(gè)年級(jí)階段我們應(yīng)注重分類(lèi)指導(dǎo)，幫助學(xué)生分析幾種職業(yè)去向，是深造讀研，當(dāng)公務(wù)員還是企事業(yè)單位工作者，或是自己創(chuàng)業(yè)？根據(jù)學(xué)生的不同選擇通過(guò)專(zhuān)題講座、報(bào)告會(huì)、個(gè)別輔導(dǎo)等形式集中資源優(yōu)勢(shì)進(jìn)行分類(lèi)指導(dǎo)。到了大四進(jìn)行考研與就業(yè)分流，對(duì)考研學(xué)生重點(diǎn)進(jìn)行學(xué)科縱深教育，對(duì)準(zhǔn)備就業(yè)學(xué)生重點(diǎn)學(xué)習(xí)就業(yè)相關(guān)課程和參加專(zhuān)業(yè)技能實(shí)踐。

5.2 增加實(shí)踐環(huán)節(jié)：

在漢語(yǔ)言文學(xué)專(zhuān)業(yè)人才培養(yǎng)過(guò)程中，要特別注意學(xué)生應(yīng)用實(shí)踐能力的培養(yǎng)和訓(xùn)練。除了課程設(shè)置科學(xué)合理，各門(mén)課程都要圍繞這一主旨有重點(diǎn)地訓(xùn)練學(xué)生某方面的能力外，最重要的就是強(qiáng)化實(shí)踐環(huán)節(jié)，使學(xué)生在實(shí)際的工作中得到充分鍛煉，增強(qiáng)能力，以適應(yīng)、勝任未來(lái)的工作。

從大三開(kāi)始分專(zhuān)業(yè)方向，根據(jù)學(xué)生的興趣愛(ài)好和將來(lái)的就業(yè)意向，在所開(kāi)設(shè)的課程中添加實(shí)踐內(nèi)容。將“聽(tīng)、說(shuō)、讀、寫(xiě)”能力訓(xùn)練落實(shí)在課程教學(xué)過(guò)程中，如公務(wù)員、教師方向的，其秘書(shū)學(xué)、行政管理學(xué)、中學(xué)語(yǔ)文教學(xué)法等課程的教學(xué)，設(shè)置三分之一的實(shí)訓(xùn)課程，主講教師一邊講理論，一邊帶學(xué)生到實(shí)習(xí)基地觀摩、見(jiàn)習(xí)、實(shí)習(xí)，從而真正做到理論聯(lián)系實(shí)際，通過(guò)見(jiàn)習(xí)、實(shí)習(xí)讓學(xué)生查找理論學(xué)生中的不足，在后續(xù)的課程學(xué)習(xí)中加以彌補(bǔ)。

依托實(shí)驗(yàn)室優(yōu)勢(shì)，強(qiáng)化學(xué)生辦公、制作等操作實(shí)踐，培養(yǎng)學(xué)生“做”的能力。讓學(xué)生能夠充分的參與到每一個(gè)實(shí)驗(yàn)中去。進(jìn)一步強(qiáng)化學(xué)生辦公技術(shù)和制作等方面的動(dòng)手能力。

參考文獻(xiàn)

第5篇：外國(guó)文學(xué)專(zhuān)題研究范文

2004年以來(lái)，“大學(xué)語(yǔ)文”一直作為我校大一各理工科學(xué)生的選修課30學(xué)時(shí)和各文科學(xué)生的必修課45學(xué)時(shí)，自2005年起，學(xué)校將“大學(xué)語(yǔ)文”列入基礎(chǔ)平臺(tái)。在2006年中央公布的《國(guó)家“十一五”時(shí)期文化發(fā)展規(guī)劃綱要》指出“高等學(xué)校要面向全體大學(xué)生開(kāi)設(shè)中國(guó)語(yǔ)文課”后，“大學(xué)語(yǔ)文”被學(xué)校確定為學(xué)生的通識(shí)平臺(tái)必修課。而2010年起，學(xué)校明確“大學(xué)語(yǔ)文”課時(shí)的開(kāi)設(shè)統(tǒng)一為30學(xué)時(shí)。從上可知，“大學(xué)語(yǔ)文”經(jīng)歷了從選修課到必修課的階段，課時(shí)也從理工科專(zhuān)業(yè)30學(xué)時(shí)，文科專(zhuān)業(yè)45學(xué)時(shí)調(diào)整到不分文理統(tǒng)一為30學(xué)時(shí)。隨著學(xué)校這一政策的調(diào)整，為了更好地發(fā)揮“大學(xué)語(yǔ)文”在培養(yǎng)學(xué)生的人文素質(zhì)和審美修養(yǎng)方面所起的作用，作為承擔(dān)該課程教學(xué)任務(wù)的人文學(xué)院中文系也進(jìn)行了相應(yīng)的教學(xué)內(nèi)容調(diào)整和教學(xué)改革。2005年9月中文系召開(kāi)“大學(xué)語(yǔ)文”專(zhuān)題討論，圍繞“大學(xué)語(yǔ)文”作為基礎(chǔ)教學(xué)平臺(tái)課程制定相應(yīng)的教學(xué)實(shí)施方案。2008年8月－11月，課程組根據(jù)人文學(xué)院中文系學(xué)科建設(shè)與課程規(guī)劃的要求，為配合大學(xué)語(yǔ)文教學(xué)開(kāi)展與精品課程建設(shè)，在范崇高老師的組織下，先后5次召開(kāi)了《大學(xué)語(yǔ)文》教材編寫(xiě)會(huì)，并有效地組織相關(guān)教師開(kāi)展了教材的編著工作。2009年9月起，我校大一新生全面開(kāi)始采用這部教材。

二.大學(xué)語(yǔ)文”教學(xué)中存在的問(wèn)題及原因分析

由于“大學(xué)語(yǔ)文”課程理念不斷的改革，由于學(xué)校對(duì)于“大學(xué)語(yǔ)文”政策的不斷調(diào)整，特別對(duì)于理工院?！按髮W(xué)語(yǔ)文”任課教師而言，對(duì)于開(kāi)設(shè)這門(mén)課程的終極目的把握不夠準(zhǔn)確，認(rèn)識(shí)有些模糊，因此在教學(xué)中存在以下問(wèn)題：

1.“大學(xué)語(yǔ)文”教學(xué)整體把握不夠好

由于受傳統(tǒng)“國(guó)文教學(xué)”思想和“補(bǔ)課”思想的影響，一些教師注重講授文選中的基礎(chǔ)知識(shí)如《論語(yǔ)》、《孟子》等選篇，側(cè)重給學(xué)生講授字、詞、句的意思和用法，相對(duì)忽視孔子等先人思想的介紹，更少聯(lián)系實(shí)際對(duì)學(xué)生進(jìn)行思想、道德、文化層面上的熏陶和審美教育。此外，在四川理工學(xué)院“大學(xué)語(yǔ)文”開(kāi)設(shè)在大一并且只開(kāi)設(shè)一學(xué)期，總課時(shí)為30學(xué)時(shí)。由于課時(shí)太少，教師多是選講教材中少部分作品，而對(duì)于中國(guó)現(xiàn)當(dāng)代文學(xué)中的經(jīng)典文章，外國(guó)文學(xué)中的優(yōu)秀作品，分析介紹不夠，同時(shí)忽略了漢語(yǔ)基礎(chǔ)、應(yīng)用寫(xiě)作的講解。因此，造成了對(duì)語(yǔ)文教學(xué)的整體性把握不夠好，忽視了理工科學(xué)生對(duì)于“聽(tīng)、說(shuō)、讀、寫(xiě)”訓(xùn)練的需求。

2.對(duì)“大學(xué)語(yǔ)文”課程教學(xué)的把握不夠完美

目前，學(xué)?！按髮W(xué)語(yǔ)文”的任課教師都是“兼”課教師，他們普遍擔(dān)任著漢語(yǔ)言文學(xué)專(zhuān)業(yè)的專(zhuān)業(yè)課，他們專(zhuān)業(yè)也各不相同，如古代文學(xué)、古代漢語(yǔ)、現(xiàn)代漢語(yǔ)、寫(xiě)作、中國(guó)現(xiàn)當(dāng)代文學(xué)、外國(guó)文學(xué)、文藝美學(xué)等等。專(zhuān)業(yè)課要求教師對(duì)本學(xué)科的知識(shí)要扎實(shí)、深厚，這一點(diǎn)教師們都能做到，但相對(duì)而言，教師對(duì)其他學(xué)科知識(shí)了解則較少，更談不上深入。而“大學(xué)語(yǔ)文”是一門(mén)綜合性強(qiáng)、難度系數(shù)大的課程，它涵蓋了古今中外的經(jīng)典名篇，匯聚了各種文化元素，講授“大學(xué)語(yǔ)文”教師們普遍感受，講到自己熟悉的專(zhuān)業(yè)學(xué)科時(shí)，得心應(yīng)手，講到自己不熟悉的專(zhuān)業(yè)學(xué)科時(shí)，則感到力不從此心，捉襟見(jiàn)肘。因此，教學(xué)方法顯得單一、機(jī)械，教學(xué)藝術(shù)更為一般。

3.教學(xué)理念滯后，課堂教學(xué)方法和效果良莠不齊

現(xiàn)代社會(huì)在判斷教育的價(jià)值上更多注重于強(qiáng)調(diào)培養(yǎng)人才的創(chuàng)新性、人際交流的建設(shè)性、身心發(fā)育的協(xié)調(diào)性，那么具體課堂教學(xué)的理念應(yīng)該有新變化。而現(xiàn)在大學(xué)語(yǔ)文教學(xué)課堂上，仍然存在著單一理論講授為主的教學(xué)方法，教師滔滔不絕的講、面面俱到的教，沒(méi)有充分運(yùn)用討論式、啟發(fā)式、互動(dòng)式的教學(xué)手段，沒(méi)有真正把學(xué)生作為學(xué)習(xí)的主體，沒(méi)有充分發(fā)揮他們的主體積極性。同時(shí)對(duì)于理工科學(xué)生，他們的語(yǔ)文基礎(chǔ)存在著個(gè)體差異性，整體水平普遍不高，沒(méi)有靈活多樣的講授形式更無(wú)法吸引學(xué)生的對(duì)語(yǔ)文的興趣，“大學(xué)語(yǔ)文”課堂往往成為他們學(xué)習(xí)高等數(shù)學(xué)、英語(yǔ)、計(jì)算機(jī)之地。

三.改進(jìn)“大學(xué)語(yǔ)文”教育教學(xué)的思路、方法

目前，學(xué)校越來(lái)越重視“大學(xué)語(yǔ)文”在培養(yǎng)學(xué)生的人文素質(zhì)和審美修養(yǎng)方面所起的作用，作為承擔(dān)該課程教學(xué)任務(wù)的人文學(xué)院中文系也將之列入為其重點(diǎn)建設(shè)的課程之一。因此，針對(duì)上述現(xiàn)狀本文有如下幾點(diǎn)思考。

1.找準(zhǔn)“大學(xué)語(yǔ)文”課程定位

學(xué)校開(kāi)設(shè)“大學(xué)語(yǔ)文”課程，到底要讓學(xué)生得到些什么？這是問(wèn)題的關(guān)鍵。雖然從上到下，都在踐行“文化素質(zhì)”的目的，但由于我們?nèi)握n教師在潛意識(shí)里的“專(zhuān)業(yè)”色彩過(guò)于濃厚，總是自覺(jué)不自覺(jué)地將漢語(yǔ)言文學(xué)的專(zhuān)業(yè)特色灌注其間：教語(yǔ)言課的老師重在字詞句的講解，教文學(xué)課的老師重在作品藝術(shù)特色的分析，教理論課的老師重在審美教育。所以，“大學(xué)語(yǔ)文”課程的教學(xué)，首先應(yīng)“定好位”，找準(zhǔn)了定位，才可能編寫(xiě)出行之有效的教材和適合學(xué)生實(shí)際情況的教學(xué)方法。教育部高教司頒布的《大學(xué)語(yǔ)文教學(xué)大綱》中指出：“在全日制高校設(shè)置大學(xué)語(yǔ)文課程，其根本目的在于：充分發(fā)揮語(yǔ)文學(xué)科的人文性和基礎(chǔ)性特點(diǎn)，適應(yīng)當(dāng)代人文科學(xué)與自然科學(xué)日益交叉滲透的發(fā)展趨勢(shì)，為我國(guó)的社會(huì)主義現(xiàn)代化建設(shè)目標(biāo)培養(yǎng)具有全面素質(zhì)的高質(zhì)量人才。”因此，“大學(xué)語(yǔ)文”在理工院校的定位是通過(guò)對(duì)“大學(xué)語(yǔ)文”課程的學(xué)習(xí)，一方面可以擴(kuò)展學(xué)生的知識(shí)面，使他們能正確地熟練地使用祖國(guó)語(yǔ)言，提高自身的思維表達(dá)能力、閱讀分析鑒賞能力與寫(xiě)作應(yīng)用能力；另一方面，可以幫助學(xué)生吸收人類(lèi)優(yōu)秀文化成果，培養(yǎng)學(xué)生的人文精神，增強(qiáng)人的尊嚴(yán)和使命感，更加有助于學(xué)生樹(shù)立崇高的理想和人格，促進(jìn)人際關(guān)系的和諧發(fā)展，正確認(rèn)識(shí)人類(lèi)共同發(fā)展的需要與追求等社會(huì)生活中的重大問(wèn)題，確定自己的人生追求和價(jià)值標(biāo)準(zhǔn)。

2.因材施教，注重實(shí)效

在四川理工學(xué)院“大學(xué)語(yǔ)文”課程的開(kāi)設(shè)對(duì)象，主要是理工、經(jīng)管、政法、藝術(shù)類(lèi)等非中文專(zhuān)業(yè)的大學(xué)一年級(jí)學(xué)生。針對(duì)理科生教學(xué)時(shí)，應(yīng)發(fā)揮理科生的長(zhǎng)處，側(cè)重理性分析，也應(yīng)針對(duì)理科生的短處———漢語(yǔ)言基礎(chǔ)知識(shí)不夠牢固、表達(dá)不夠清楚、流暢、等問(wèn)題進(jìn)行基礎(chǔ)知識(shí)的訓(xùn)練，同時(shí)，更重要的是許多理科生喜歡做數(shù)理化的練習(xí)題，而疏于中外文學(xué)作品的閱讀。因此，在教學(xué)中應(yīng)重點(diǎn)引導(dǎo)他們閱讀作品，并用作品中所蘊(yùn)含的深厚的人文精神去引導(dǎo)、教育學(xué)生，讓他們感受到人類(lèi)精神財(cái)富的魅力，受其熏陶，從而陶冶自己的情操，培養(yǎng)自己的素質(zhì)。針對(duì)藝術(shù)類(lèi)學(xué)生教學(xué)時(shí)，首先要了解學(xué)生的實(shí)際情況。一般來(lái)說(shuō)，藝術(shù)類(lèi)學(xué)生的文化基礎(chǔ)普遍不夠扎實(shí)、顯得薄弱，但他們內(nèi)心充滿著對(duì)生活的欲望，熱情活潑，敏感極端，有一種表現(xiàn)欲，如給他們講一些理論知識(shí)、專(zhuān)家觀點(diǎn)學(xué)生多半不會(huì)感興趣，但如能聯(lián)系實(shí)際，講“仁義禮智信”在今天的意義，現(xiàn)代大學(xué)生如何做一個(gè)具有仁慈仁愛(ài)精神、講究道義、懂禮貌、有智慧、講誠(chéng)信的現(xiàn)代君子，也許學(xué)生更易接受理解。

3.以能力提升為基，促進(jìn)“大學(xué)語(yǔ)文”理論教學(xué)內(nèi)容的實(shí)踐化轉(zhuǎn)向

第6篇：外國(guó)文學(xué)專(zhuān)題研究范文

Jane Eyre is a piece of autobiographical fiction. It is Charlotte. Bronte’s first novel published in 1849. The novel creates a female image who is against social pressure with rebellion and independence. It is filled with love， passion and reason， and maintains its unique artistic charm. This thesis analyzes some major characters in the novel and takes a lot of examples to show the author’s meaning and reflect the theme. This kind of description makes the figure a real person with blood and flesh. It also reflects the author’s resistant spirit. The Heroine of Jane Eyre， a plain and little girl， lives under traditional pressure to pursue for independence and love loyalty. This thesis analyzes her personality. Under her adamancy and self-respect， she literally has got a fiery heart for her love. Furthermore， the thesis tells us the Heroine’s love standpoint that the love should rely on the independent economy and should be equal in their spirit for both the lovers.

Key Words

Love; self-respect; rebellion; women consciousness

摘　要

《簡(jiǎn).愛(ài)》是一部自傳體小說(shuō)，它是夏洛蒂.勃朗特的第一部長(zhǎng)篇小說(shuō)。作者以第一人稱(chēng)的自敘手法，為我們描述了一個(gè)反抗社會(huì)壓力，充滿反叛和獨(dú)立精神的女性形象。小說(shuō)以其獨(dú)特的藝術(shù)魅力，展示其充滿愛(ài)、激情與理性的深刻內(nèi)涵。本文分析了文本的主要藝術(shù)形象，通過(guò)一系列例證揭示了作者的意圖和文本反映的主題。這種描述使文本人物形象豐滿，有血有肉，同時(shí)揭示了作者隱含在文本中的反叛思想。樸實(shí)的女主人公簡(jiǎn).愛(ài)，在傳統(tǒng)的社會(huì)壓力下，追求著自己的獨(dú)立和忠實(shí)的愛(ài)情。本文透過(guò)女主人公堅(jiān)強(qiáng)自尊的性格特點(diǎn)，探秘在其內(nèi)心深處的熾熱愛(ài)情，揭示女主人公追求經(jīng)濟(jì)的獨(dú)立，精神上男女平等的愛(ài)情觀。

關(guān)鍵詞

愛(ài)情；自尊；反叛；女性意識(shí)

Introduction

Charlotte Bronte was born in a Priest’s family in York Shire in 1816. Her mother died when she was five years old， but her father was an intellect， he often taught his children to read books and magazines and told stories to them. Charlotte was interest in literature， so when she was very young， she was sent to a boarding school and when she was 15， she went to another school to study. In order to support her family， she became a teacher. In 1847， she published her novel Jane Eyre， the novel was a great shock at that time and made her successful. She died in 1885.

Jane Eyre is a great novel that it is an important position in the history of British literature. And it has been translated into various languages and adapted for movie， readers all through the world. The period when Jane lived corresponds with the time of Queen Victoria’s ruling. Victoria who ruled over the British Empire for more than 60 years was a well known queen in English history. The period has been generals regarded as one of the most glorious in the English history.

Jane Eyre has the deep romantics color and has also depicted the actual life novel. The novel begins with Jane in the uncle’s house pass her childhood， she is packed off to a charitable boarding school and Jane sets herself to learn. She becomes a teacher; she is employed as governess of the French daughter of Rochester in his country mansion， Thornfield. In the place she has her own love. When they come to a marriage， Jane has discovered that Rochester has a mad wife who is hidden in that house. Jane doesn’t want to be Rochester’s mistress and leaves Thornfield. She is rescued by the Rivers family. When Jane proposes marriage by John River， Jane knows John Rivers in order to undertake missionary work， so Jane refuses John River’s courting. Then Jane gains a large amount of inheritance from her uncle who she has never known. She returns to Thornfield， but the house has been destroyed by a fire started by the mad wife. She finds Rochester， blind and alone. Then they marry and find happiness together.

I. Jane Eyre’s Personality

A. Jane Eyre’s Adamancy

1. Jane Eyre’s Life at Her Aunt’s Home

Orphaned as an infant， Jane Eyre lives with at Gateshed with her aunt. Sarah Reed. When she is ten years old. Her cousins， Georgiana and Eliza do not love her. Their brother， John， is more blatantly hostile to Jane， reminding her that she is a poor dependent of his mother. One day he is angered to find Jane reading one of his books， so he takes the book away and throws it at her. Finding this treatment intolerable， Jane fights back. She is blamed for the conflagration and sent to the red-room， the place where her kind Uncle Reed died. In this frightening room， Jane thinks she sees her Uncle’s ghost and begs to be set free. Her aunt Reed refuses， and remains Jane in her prison until she learns complete submissiveness. When the door to the red-room is locked once again， Jane passes out. She walks back in her own room， with the kind physician， Mr. Lloyd， standing over her bed. He advises Aunt Reed to send Jane away to school， because she is obviously unhappy at Gateshed.

Her aunt agrees it. All things are very smooth， but Mrs. Reed tells Mr.Brocklehurst that Jane is a lying child. These things do not strike Jane down， she is very firm， she knows there is somebody to love her. The author shows her rebellious spirit through her words and deeds.

2. Jane Eyre’s School Life

Jane is sent to Lowood School， a charity institution for orphan girls， run by Mr. Brocklehurst. A stingy and mean-hearted minister， Brocklehurst provides the girls with starvation levels of food， freezing rooms， and poorly made clothing and shoes. He justifies his poor treatment of them by saying that they need to learn humility and by comparing them to Christian martyrs， who also endured great hardships. Despite the difficult conditions at Lowood， Jane prefers school to life with the Reeds. From Miss Temple， Jane learns proper ladylike behavior and compassion， from Helen she gains a more spiritual focus. The school’s damp condition， combined with the girls’ near-starvation diet， produces a typhus epidemic， in which nearly half the students die， including Helen， who dies in Jane’s arms. Following this tragedy， Brocklehurst is deposed from his position as manager of Lowood， and conditions become more acceptable. Jane quickly becomes a star student. And after six years of hard work， she becomes an effective teacher. Following two years of teaching at Lowood， Jane is ready for new challenges.

At Lowood school is full with fresh and curious， at the same time she worries it very much .In here Jane has a best friend that she is Helen. When Helen is punished to stand up in people’s centre in room， Jane feels the thing makes Helen lose face， but Helen says “yet it would be your duty to bear it， if you could not avoid it， it is weak and silly to be required to bear.”① But Jane is not understood and endured， Helen thinks “l(fā)ove your enemies; bless them that curse you; do good to them that hate your and despitefully use you.”② The thing explains Helen’s weakness， she does not dare compose out to self unfair thing resisting， is able to go to endure.

Jane’s worrying that it has finally appeared， Mr. Brocklehurst comes to school， that he says Jane is a lying child， she is punished to stand on the stool at the head， do not allow anybody speak to her. Jane is crying， but she does not give up， she believes that somebody believes that she is innocent. She wins ultimately everybody’s respect and love.

At school， Jane’s personality is more pronounced resistance， and contrast to her friend’s patient compliance. As the novel progresses， she grows in strength. She distinguishes herself at Lowood School because of her hard work and strong intellectual abilities. Life in Lowood Orphanage may be much more courage and determination to struggle for her right.

3. Jane Eyre Looking for a Job in the Town

Jane leaves Thornfield Hall. She has been rescued by St. John. She speaks: “I will be a dressmaker; I will be a plain-workman; I will be a servant， a nurse-girl， if I can be no better，” Mr. St. John says: “Right， if such is your spirit， I promise to aid you， in my own time and way.” ③ St. John offers Jane a humble job as the schoolmistress for the poor girls in his parish at Morton. Jane works in this very joyful place and she likes there.

“I felt I became a favourite in the neighbourhood. Whenever I went out， I heard on all sides cordial salutations， and was welcomed with friendly smiles. To live amidst general regard， thought it be but the regard of working people， is like sitting in sunshine， calm and sweet， serene inward feelings bud and bloom under the ray. At this period of my life， my heart far oftener swelled with thankfulness than sank with dejection.”④ All this things show Jane’s personality， self-improvement.

B. Jane Eyre’s Self-respect

1. Jane Eyre Meeting with Mr. Rochester

At Thornfield， a comfortable three-story country estate， Jane is warmly welcomed. She likes both her new pupil， Adèle Varens， and Mrs. Fairfax， the housekeeper at Thornfield， but is soon restless. One January afternoon， while walking to Millcote to mail a letter， Jane helps a horseman whose horse has slipped on a patch of ice and fallen. Returning to Thornfield， Jane discovers that this man is Edward Fairfax Rochester， the owner of Thornfield and her employer. He is a dark-haired， moody man in his late thirties. Although he is often taciturn， Jane grows fond of his mysterious， passionate nature.

From the first meeting with him， we can see Jane’s position as a helper in Mr. Rochester’s mind. When one afternoon she is on her way to the post office， Jane meets with Mr. Rochester unexpectedly. And after， she offers him help several times since he falls from his horse， Mr. Rochester still ‘had hardly turned his eyes in Jane’s direction before’. From this sentence we can see that Mr. Rochester is very haughty， he is not a man who is amiable and easy to approach. In my opinion， as an ordinary person， we should express our good manners to a stranger if others offers us help， but Mr. Rochester shows his ideas quite different. From their first meeting unexpectedly， Mr. Rochester knows the girl who helps him out of the trouble on his way to his home Thornfield is his governess. However， let’s see how our hero- Rochester’s attitude to Jane at his own home as a master. One evening when she is told at last by Mrs. Fairfax to have tea with Mr. Rochester in the drawing-room， Jane regards his first invitation as a ceremony and prepares it stately.

From these statements above， it’s not difficult to see Mr. Rochester is a haughty and indifferent man either to his servant or to a person he does not know much perhaps as far as he is concerned， he has nothing to say to his employees except giving them orders because he does not think his employees have the same languages to talk with. As we know， he is a bachelor and he has traveled many nations of the world. Not only the knowledge but also the experiences can make him superior to them. So he seems to look down upon any persons in his home.

Take one meeting as an example. They talk about gift and Jane’s answer is that: “sir， you have now given me my ‘cadeau’; I am obliged to you ‘it is the meed teachers most covet-praise of their pupils’ progress.” ⑤ Here shows Jane’s self-respect.

2. Jane Eyre Falling in Love with Mr. Rochester

Mr. Rochester and Jane fall in love concerns and have revealed a lot of problem of United Kingdom society and tell to reader: What is the amatory basis? How gain happy marriage? What position should the woman have in the family?

Love is the most beautiful characteristic of human beings’ life and love can not be measured by one’s status， power or property. In most inpiduals’ life， people like to seek a meaningful， romantic relationship resulting in love， commitment， companionship and happiness. In my opinion， it is most important that a man and a woman have heart and feelings that find a perfect response， and also have mutual affinity. Shakespeare says: “the course of true love never runs smooth.” Jane and Rochester get true love after a lot of sufferings. Jane loves Rochester deeply always-from the beginning to the end. There should be no distinction of property， rank or age in true love. Jane falls in love with Mr. Rochester. He who has rich experience and wisdom is softhearted， wealthy and in high rank as well as having pride and rudeness. Jane loves him， but not for his wealth and high rank， because he treats her equally and in a friendly manner， although she is poor and in low position. She is such an excellent girl， good， intelligent， considerate that Rochester is attracted by her. It is Jane but not someone else who Rochester loves.

In order to lead a life of independence， Jane works as a governess at Thornfield Hall. She is looked down upon by the rich ladies of the fashionable society， but she never despises herself， she never feels herself inferior. She is satisfied with， and even proud of her honest， independence work. Rochester is attracted to her qualification of mind， courage， independence， and strong personality， and falls in love with her. But it is Jane Eyre who declares her love to Rochester before he makes his sentiment clear to her，“Do you think， because I am poor， obscure， plain， and little， I am soulless and heartless?” she cries， “You think wrong!- I have as much soul as you，- and full as much heart! And if god had gifted me with some beauty， and much wealth， I should have made it as hard for you to leave me， as it is now for me to leave you. I am not talking to you through the medium of custom， conversation， nor even of mortal flesh;-it is my spirit that addresses your spirit; just as if both had passed though the grave， and we stood at God’s feet， equal，-as we are!”⑥ Here， “equal” is the word， she loves Rochester just because he regards her as a human being， or more importantly， as an equal person. Equality is what she strives for， and in him she finds what she strives for. It shows that Jane is not very mature in mind. Without Rochester， her material life can’t be affected， but she can’t part from Rochester in spirit and emotion. Rochester wins Jane’s heart， because she feels they are kindred spirits， and because he is the first person in the novel to offer Jane lasting love and a real home.

Jane is honest， noble， pure， intelligent not to accept contaminating of common customs society， she has accepted his love just now， and has agreed to get married with Rochester.

3. Jane Eyre Deviating from Mr. Rochester

Finally， they can get married， but it is not smooth. At this time Mason appears to wedding， he speaks Mr. Rochester has a wife and she lives in the Thornfield Hall， (this women is that the crazy woman frequently appears to look like ghost).When Jane knows all things， she feels embarrassed very much， but she decides to leave there.

If she leaves， she can retain her self-respect; if she stays， she will become Rochester’s mistress. Finally， she decides to leave Thornfield Hall. Because living with Rochester as his mistress means the loss of her dignity.

Rochester’s oppression does not come from the fact that Rochester wants to marry Jane without telling her his mad wife’s story. Here the point is that Rochester’s love oppresses Jane and jeopardizes her independence. Jane knows， facing Rochester， she is no longer as independent as before. Jane’s heart is always in a state of intense struggle. Her willing devotes herself to Rochester， but she still tries to grasp her own soul. When the secret is discovered， Rochester hopes that Jane can go with her in the name of love. Jane is nearly shaken. After all， she keeps her inpidual soul.

Why does Jane leave? In my opinion， when he meets Jane， Rochester is planning to change his lifestyle. Giving up his wild， dissipated life on the continent， he’s searching for freshness and freedom. Rochester’s goal is self-transformation， a reformation to be enacted through his relationships with women. Longing for innocence and purity， he wants Jane to be the good angel in his life， creating new harmony. Despite these desires for a new life， Rochester is still caught in a web of lies and immorality: He attempts bigamy and then tries to convince Jane to be his mistress. He also tries to objectify Jane by clothing her in expensive satins and laces， leaving her feeling like a “performing ape.” Although Rochester has critiqued Blanche Ingram and Céline Varens for their materialism and superficiality， here he seems to be mimicking them. Rochester’s passions and materialism need to be disciplined before he can be the proper husband for Jane.

4. Jane Eyre Refusing Mr. St. John River’s Courting

St. John Rivers is cold， hard-hearted， and repressed. His handsome appearance indicates moral and intellectual superiority-he has “a straight， classic nose; quite an Athenian mouth and chin”- and contrasts with Rochester’s more rugged features. Although St. John initially appears perfect， Jane soon detects a restlessness or

hardness under his seemingly placid features. He is “no longer flesh， but marble” and his heart seems made of “stone or metal.” His reserve and brooding suggest a troubled nature， and his zealous Christianity offers him neither serenity nor solace. St. John’s feelings about Christianity are revealed in his sermons， which have a “strictly restrained zeal” that shows his bitterness and hardness. While Rochester vents his passions， St. John represses his. The iciness of St. John’s character is most pronounced in his relationship with Rosamond Oliver. Although he “flushes” and “kindles” at the sight of her， St. John would rather turn himself into “an automaton” than succumb to Rosamond’s beauty or fortune. His ambition cuts St. John off from all deep human emotions. St. John would like to have been a politician， a poet， or anything that could have offered him glory， fame， and power. His solution is to become a missionary， a position that will require all of these skills.

In Jane’s point of view， John is selfish and cold-blooded. John decides to travel to India as a missionary and he asks Jane to go with him as his wife. Jane agrees to go to India but refuses to marry her cousin because she does not love him. Or we could say St. John plans to become a missionary in India. He tries to convince Jane to accompany him， as his wife. Realizing that St. John doesn’t love her but just wants to use her to accomplish his goals， Jane refuses his request， but suggests a compromise by agreeing to follow him to India as a comrade， but not as a wife. She has finally refused St. John. River’s courting.

Women are not acting a role that society appoint to them， women should throw their own endeavor， pursue to equal in the economy， marriage， character and society position.

II. Jane Eyre’s Love and Its Reflection

A. Jane Eyre’s Love

The oppressor Jane has is Mr. Rochester， most writers agree that the theme of Jane Eyre is the search for love. Lawerence has said，” The novel is revolutionary in its treatment of love.”

True love is very important to Jane. Jane immediately leaves Moor House to search for her true love， Rochester. She discovers Thornfield a burned wreck， just as predicted in her dreams. From a local innkeeper， she learns that Bertha Mason burned the house down one night and that Rochester lost an eye and a hand while trying to save her and the servants. He now lives in seclusion at Ferndean.Jane immediately drives to Ferndean. There she discovers a powerless， unhappy Rochester. Jane carries a tray to him and reveals her identity. The two lovers are joyfully reunited and soon marry.

In my opinion， the following words show her inner mind: “Do you believe I am one automation machine? Does not one have the affection machine? Can let my mouth a piece of bread comply with me; splash away in the cup let my drop of water comply with me? You think because of I am poor， low and unbeautiful， I do not have soul? You have mistake! --- My soul and you are the same; my heart completeness also with you is the same! If God give me a little beautiful and wealth， I will let you feel being difficult to leave me， you are same as like I am difficult to leave. I am really not to pass convention， even not by the human body of ordinary person with talk about you--- but my spirit is speaking in the spirit with you; like two people go through grave that we stand is equal before God's foot， because of we are equal!”⑦ Here is a dialogue: “Ah! Jane， but I want a wife” “Do you， sir “Yes; is it news to you?” “Of course: you said nothing about it before” “Is it unwelcome news?” “That depends on circumstances， sir-on your choice.” “Which you shall make for me， Jane. I will abide by your decision.” “Choose then， sir-her who loves you best.” I will at least choose –her I love best. Jane， will you marry me?” “Yes， sir.” “A poor blind man， whom you will have to lead about by the hand?” “Yes， sir.” “A crippled man， twenty years older than you， whom you will have to wait on?” “Yes， sir.” “Truly， Jane?” “Most truly， sir.” “Oh! My darling! God bless you and reward you!”⑧ Here shows their love is happiness.

B．Jane Eyre’s Rebellion

Jane is such a self-respecting， impendence and decisive woman. Although artistic and educational pursuits are essential elements of Jane’s personality， she also feels a need to assert her identity through rebellion. In the opening chapters of the novel， Jane refers to herself as a “rebelling slave，” and throughout the story she opposes the forces that prevent her from finding happiness: Mrs. Reed’s unfair accusations， Rochester’s attempt to make her his mistress， and St. John’s desire to transform her into a missionary wife. By falling in love with Rochester， she implicitly mutinies against the dictates of class boundaries that relegate her， as a governess， to a lower status than her “master.” Besides rejecting traditional views of class， she also denigrates society’s attempts to restrict women’s activities. Women， she argues， need active pursuits and intellectual stimulation， just as men do. Most of Jane’s rebellions target the inequities of society， but much of her personality is fairly conventional. In fact， she often seems to provide a model of proper English womanhood: frank， sincere， and lacking in personal vanity.

Jane’s personality balances social awareness with spiritual power. Throughout the novel， Jane is referred to as an imp， a fairy， a relative of the “men in green.” As fairy， Jane identifies herself as a special， magical creature. Connecting herself with the mythical beings in Bessie’s stories， Jane is affiliated with the realms of imagination， with the fantastic. Jane’s psychical abilities aren’t merely imaginary: her dreams and visions have a real impact on her life. For example， supernatural experiences， heralds of visions “from another world，” foreshadow drastic changes in Jane’s life， such as her move from Gateshead to Lowood， or her rediscovery of Rochester after their time apart. Thus， Jane’s spirituality isn’t a pure Christian one—in fact， she rejects many of the Christian characters in the novel， such as St. John Rivers， Eliza Reed， and Mr. Brocklehurst—but a mixture of Christian and pagan ideas. Like nature， Jane’s God is filled with bounty， compassion， and forgiveness—qualities lacking in many of the spiritual leaders she criticizes in the novel.

C．Jane Eyre’s Women Consciousness

Jane Eyre’s women consciousness is far beyond Victorian times. In 19th century， women did not have any status. They were discriminated against and conceived of as a people inferior to men. That was why Jane Eyre was criticized by some people. Lionel Stevenson said， “Jane Eyre was an intolerable renegade from all the standards of behavior expected of respectable girls.”

In Jane’s life， she never stops struggling against miserable life and misfortune. She has not noble position， an illustrious background， wealth or a beautiful appearance. The only proud thing for her is her self-respect which is supported by her self-confidence and her staunch independence. She never expects that Rochester can love her because she thinks there is a big gap between them forever. When they fall in love， Jane has to keep her self-respect and impendence in case of losing herself. What she can give to Rochester is only her love， her infatuation， her spiritual support and nothing else. However， what Rochester gives her is more than hers. He can also improve Jane Eyre’s social status and increase her wealth. This situation makes her feel that they are not quite equal and her independence is also threatened.

Jane’s women consciousness and her struggling experience set a brilliant example for the female worldwide. Her spirit encourages women to fight for liberation. Jane Eyre tells not only what an independent woman is like but also what a successful woman should do.

Conclusion

Jane Eyre is a powerful narrative with profound themes concerning genders， family， passion， and identity. It is unambiguously one of the most celebrated novels in British literature. The novel is written in the first person， and thus magnifies the central character the reader enters the world of Jane Eyre. This makes the work meaningful， especially since we know that Charlottes Bronte’s own life and experiences were so closely interwoven with the heroine’s.

Jane Eyre is poor but aspiring， small in body but huge in soul， obscure but self-respecting girl. After we close the covers of the book， after having a long journey of the spirit， Jane Eyre， a marvelous figure， has left us so much to recall and to think: We remember her striving for life， her toughness and her confidence… When we think of this girl， what she gives us is not a pretty face or a transcendent temperament that make us admire deeply， but a huge charm of her personality. The story can be interpreted as a symbol of the independent spirit. As we refer to the novel Jane Eyre， it is not surprising to find some differences because of its being filmized and retold in a new way， but the spirit of the novel remains to be an independent person， physically and mentally.

Notes

①. Bronte， Charlotte. Jane Eyre. 北京：當(dāng)代中國(guó)出版社， 2002， p51.

②. Bronte， Charlotte. Jane Eyre. 北京：當(dāng)代中國(guó)出版社， 2002， p53.

③. Bronte， Charlotte. Jane Eyre. 北京：當(dāng)代中國(guó)出版社， 2002， p345.

④. Bronte， Charlotte. Jane Eyre. 北京：當(dāng)代中國(guó)出版社， 2002， p362.

⑤. Bronte， Charlotte. Jane Eyre. 北京：當(dāng)代中國(guó)出版社， 2002， p117.

⑥. Bronte， Charlotte. Jane Eyre. 北京：當(dāng)代中國(guó)出版社， 2002， pp249-250.

⑦. Bronte， Charlotte. Jane Eyre. 北京：當(dāng)代中國(guó)出版社， 2002， pp249-250.

⑧. Bronte， Charlotte. Jane Eyre. 北京：當(dāng)代中國(guó)出版社， 2002， p441.

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第7篇：外國(guó)文學(xué)專(zhuān)題研究范文

[關(guān)鍵詞]大學(xué)語(yǔ)文；課堂教學(xué)；人文素質(zhì)教育；現(xiàn)狀問(wèn)題；有效對(duì)策

1 大學(xué)語(yǔ)文教學(xué)中人文素質(zhì)教育現(xiàn)狀問(wèn)題

1.1 教學(xué)理念不重視人文素質(zhì)教育

理念是人們行為的先導(dǎo)。在大學(xué)語(yǔ)文教學(xué)中，教師的教學(xué)理念是其組織一切教學(xué)活動(dòng)的指揮棒。當(dāng)前，很多大學(xué)語(yǔ)文教師仍舊將語(yǔ)文學(xué)科看成單純的工具性學(xué)科，而忽略了其在培養(yǎng)學(xué)生人文素質(zhì)方面的重大積極作用。在調(diào)查中我們得知，當(dāng)前很多大學(xué)生品鑒文學(xué)作品方面的能力十分低下，急需借助傳統(tǒng)的經(jīng)典文學(xué)教育對(duì)其進(jìn)行提升與引導(dǎo)，并且很多大學(xué)生在人格心理及價(jià)值觀念方面存在一些問(wèn)題。這都反映出當(dāng)代大學(xué)生人文精神與人文素質(zhì)的嚴(yán)重缺失，必須在語(yǔ)文教學(xué)中對(duì)其進(jìn)行有針對(duì)性的感染與熏陶，才能促進(jìn)其人文素質(zhì)的快速提升。

1.2 語(yǔ)文教師綜合素質(zhì)普遍不高

在大學(xué)語(yǔ)文教學(xué)中，人文素質(zhì)教育的直接執(zhí)行者是教師，其是決定教育成效優(yōu)劣的核心因素。但是，在調(diào)查中我們發(fā)現(xiàn)，當(dāng)前很多高校的大學(xué)語(yǔ)文教師綜合素質(zhì)普遍不高，主要是因?yàn)椋?①大學(xué)語(yǔ)文學(xué)科處于邊緣狀態(tài)、地位十分尷尬。大學(xué)中急功近利思想盛行，在各個(gè)學(xué)科的學(xué)習(xí)中苛求立竿見(jiàn)影，而大學(xué)語(yǔ)文的學(xué)習(xí)是一個(gè)循序漸進(jìn)的過(guò)程，從量變到質(zhì)變需要一個(gè)較為漫長(zhǎng)的過(guò)程，因此很多學(xué)生對(duì)其學(xué)習(xí)持以懷疑態(tài)度。再加上大學(xué)語(yǔ)文不像英語(yǔ)學(xué)科那樣可增加求職的籌碼，因此很多高校都盡量壓縮其課時(shí)，學(xué)生的學(xué)習(xí)興趣也十分低下。在這種情況下，一方面高校在選聘語(yǔ)文教師方面門(mén)檻較低；另一方面教師的教學(xué)積極性也不高，并且也不重視對(duì)自身素質(zhì)的提升。②大學(xué)語(yǔ)文課程地位不明確。當(dāng)前大學(xué)語(yǔ)文的獨(dú)立性不足，缺乏博士點(diǎn)、碩士點(diǎn)支撐，因此教師的學(xué)術(shù)交流機(jī)會(huì)與平臺(tái)也較少，大多數(shù)語(yǔ)文教師都沒(méi)有進(jìn)修與培訓(xùn)教育機(jī)會(huì)。因此，很多大學(xué)語(yǔ)文教師找不到科研與教學(xué)的結(jié)合點(diǎn)，逐漸喪失了做語(yǔ)文專(zhuān)題研究的意識(shí)與興趣，從而導(dǎo)致自身的綜合素質(zhì)停滯不前，最終無(wú)法在教學(xué)中對(duì)學(xué)生進(jìn)行高效的人文素質(zhì)教育。

1.3 考核方式未彰顯人文素質(zhì)教育特點(diǎn)

當(dāng)前，大學(xué)語(yǔ)文教學(xué)依然沿襲了中學(xué)語(yǔ)文教學(xué)的重心，過(guò)于重視“語(yǔ)”，而忽略了“文”的價(jià)值，這就導(dǎo)致大學(xué)語(yǔ)文課程淡化了課程的人文性與審美性。在這種情況下，大學(xué)語(yǔ)文考核依舊將知識(shí)考查作為重點(diǎn)內(nèi)容，這就與素質(zhì)教育理念背道而馳，從而暴露出諸多弊端。有調(diào)查數(shù)據(jù)顯示，在對(duì)我國(guó)30多所大學(xué)進(jìn)行調(diào)查中發(fā)現(xiàn)，有26所學(xué)校仍舊用書(shū)面考試作為考核學(xué)生大學(xué)語(yǔ)文學(xué)習(xí)成效優(yōu)劣的唯一依據(jù)，并且教師設(shè)計(jì)的試題隨意性很大，甚至同一個(gè)學(xué)校各個(gè)專(zhuān)業(yè)的公共語(yǔ)文課程考試題目各不相同，但是都局限于教材內(nèi)容，題型也和中學(xué)基本一致。尤其需要提出的是，很多試題都是教材或講義上的原題，沒(méi)有經(jīng)過(guò)任何轉(zhuǎn)變，再加上很多教師為學(xué)生劃重點(diǎn)，這就使得那些平常逃課、不認(rèn)真聽(tīng)講的學(xué)生即便在平常不做寫(xiě)作訓(xùn)練與延伸閱讀，只要在考前突擊，就能考出高分?jǐn)?shù)。

2 有效應(yīng)對(duì)大學(xué)語(yǔ)文人文素質(zhì)教育問(wèn)題的策略

2.1 提高人文素質(zhì)教育的地位

在人文素質(zhì)中語(yǔ)文素質(zhì)處于核心地位。換句話說(shuō)，捕捉到語(yǔ)文教育的規(guī)律，就捕捉到了人文素質(zhì)教育的技巧。針對(duì)當(dāng)前大學(xué)語(yǔ)文教學(xué)中人文素質(zhì)教育處于邊緣化的現(xiàn)狀，教師應(yīng)重新審視語(yǔ)文教學(xué)的目標(biāo)與重點(diǎn)，在重視對(duì)學(xué)生進(jìn)行基礎(chǔ)語(yǔ)言能力的培養(yǎng)外，還應(yīng)加大對(duì)其進(jìn)行文學(xué)藝術(shù)方面的教育，以幫助他們形成正確的審美方法與價(jià)值觀。另一方面，大學(xué)語(yǔ)文不僅是一門(mén)知識(shí)性學(xué)科，而且還擔(dān)負(fù)著對(duì)學(xué)生進(jìn)行思想道德教育的作用，因此教師在日常教學(xué)中應(yīng)將“人文性”作為教學(xué)指導(dǎo)思想，用積極的教學(xué)理念與行為思想感染與熏陶學(xué)生，使得學(xué)生在潛移默化中不斷修正自己的價(jià)值觀、人生觀與世界觀。大學(xué)語(yǔ)文是一門(mén)傳遞文學(xué)知識(shí)與思想的學(xué)科，發(fā)揮著將人的精神引向崇高與光明的作用，所以在大學(xué)語(yǔ)文課堂活動(dòng)中，學(xué)生不僅獲得了一定的文學(xué)知識(shí)，而且在不斷擴(kuò)大視野，并且還逐漸提升著自身的人文素養(yǎng)。大學(xué)語(yǔ)文作為一門(mén)母語(yǔ)課程，其是民族和國(guó)家的靈魂，涵蓋了諸多的優(yōu)秀傳統(tǒng)文化，其教學(xué)活動(dòng)是培養(yǎng)較高人文素養(yǎng)、傳承經(jīng)典文化思想的有效途徑。因此，大學(xué)語(yǔ)文教師應(yīng)摒棄傳統(tǒng)的教學(xué)觀念，用全新的教學(xué)理念武裝自己，將人文素質(zhì)教育提高其應(yīng)該在的新高度，并將大學(xué)語(yǔ)文作為培養(yǎng)學(xué)生人文素質(zhì)的核心課程，適當(dāng)加大課時(shí)量、提高學(xué)分。

2.2 提升語(yǔ)文教師的綜合素質(zhì)

教師是大學(xué)語(yǔ)文教學(xué)活動(dòng)的引導(dǎo)者與組織者，其自身綜合素質(zhì)的高低直接影響甚至決定了教學(xué)成效的優(yōu)劣。因此，為切實(shí)提高大學(xué)語(yǔ)文人文素質(zhì)教育質(zhì)量，高校就應(yīng)充分重視教師素質(zhì)對(duì)教育效果的巨大影響作用，并積極增強(qiáng)教師的綜合素質(zhì)。在實(shí)際操作中，高校應(yīng)重視對(duì)教師如下幾個(gè)方面的提升：①人格魅力方面。人格魅力涵蓋耐性、寬容、贊賞、信任、真誠(chéng)、關(guān)愛(ài)等。在實(shí)踐中我們可發(fā)現(xiàn)，教師的人格魅力比空洞的說(shuō)教更具感染力，其在無(wú)聲無(wú)息中熏陶與影響著學(xué)生的行為方式與價(jià)值觀念，甚至在學(xué)生的一生中都能產(chǎn)生深遠(yuǎn)影響。尤其對(duì)大學(xué)語(yǔ)文教師來(lái)講，其教授的是一門(mén)文學(xué)藝術(shù)類(lèi)課程，教給學(xué)生的是真理與正義，傳授的是高尚的人文精神，因此自身必須具有較高的人格魅力。②積極情感方面。情感在人們的交流與交際中占據(jù)重要地位，而在大學(xué)語(yǔ)文教學(xué)中師生間的互動(dòng)溝通是必不可少的，語(yǔ)文教師只有自身蘊(yùn)含有豐富的情感，才能對(duì)學(xué)生的憂傷與快樂(lè)感同身受，才能具有感動(dòng)學(xué)生的資本。具體來(lái)講，大學(xué)語(yǔ)文教師只有對(duì)世間的愛(ài)情、友情、親情、世情有深刻的體味，才能在日常教學(xué)中用發(fā)自內(nèi)心的情感感化學(xué)生、引導(dǎo)學(xué)生，使得學(xué)生能夠?qū)⒔處熥鳛楦鞣N真情表達(dá)的楷模，用飽滿真情的思維去寫(xiě)作、欣賞與閱讀，從而逐漸成長(zhǎng)為富有情感的與創(chuàng)新精神的有用人才。③學(xué)識(shí)方面識(shí)?！皩W(xué)高為師”中的“學(xué)”就是指學(xué)識(shí)、知識(shí)，是大學(xué)語(yǔ)文教師立足的根本。教師只有擁有廣博而深厚的外國(guó)文學(xué)與中國(guó)古今文學(xué)知識(shí)，才能在日常教學(xué)中旁征博引，為學(xué)生傳遞豐富的人文素養(yǎng)方面的知識(shí)，才能從多個(gè)層面激發(fā)學(xué)生的創(chuàng)新意識(shí)，從而為學(xué)生人文素質(zhì)的提升奠定基礎(chǔ)。

2.3 創(chuàng)新大學(xué)語(yǔ)文的考核方式

在筆者看來(lái)，全新的、科學(xué)的大學(xué)語(yǔ)文教學(xué)考核模式必須遵循如下三個(gè)原則： ①在全面檢測(cè)學(xué)生語(yǔ)文“聽(tīng)說(shuō)讀寫(xiě)”能力的前提下，應(yīng)加大對(duì)學(xué)生創(chuàng)新能力與人文素養(yǎng)的考核。這就需要教師在設(shè)計(jì)考核內(nèi)容與方式時(shí)，應(yīng)將“人文性”滲透其中：考核題型應(yīng)給學(xué)生預(yù)留充足的選擇空間，降低選擇題、填空題的占比，適當(dāng)增加作文、論述、分析等主觀題目。通常情況下主觀題與客觀題的配比為7：3；在考核內(nèi)容上，應(yīng)盡可能減少需死記硬背的知識(shí)點(diǎn)，提高可反映出學(xué)生創(chuàng)新能力與人文素養(yǎng)的內(nèi)容，目的是檢驗(yàn)學(xué)生分文學(xué)作品中人文精神的能力、自我反思精神及認(rèn)知自我的能力。②提高考核模式的全程性與靈活性。應(yīng)將結(jié)果考核與過(guò)程考核放在等高地位，將對(duì)學(xué)生的人文素質(zhì)與能力考核貫穿在教學(xué)過(guò)程的始終，降低學(xué)生的期末考試意識(shí)，將學(xué)生的學(xué)習(xí)態(tài)度、學(xué)習(xí)精神、思維能力等都作為大學(xué)語(yǔ)文考核對(duì)象。③取消標(biāo)準(zhǔn)答案，激勵(lì)學(xué)生創(chuàng)新。受應(yīng)試教育的長(zhǎng)期影響，人們普遍比較重視標(biāo)準(zhǔn)答案，這就極易導(dǎo)致大學(xué)語(yǔ)文教學(xué)活動(dòng)限制與扼殺掉了學(xué)生的創(chuàng)新靈感與創(chuàng)新積極性。

總之，在大學(xué)語(yǔ)文中加強(qiáng)對(duì)學(xué)生進(jìn)行人文素質(zhì)教育，不僅是時(shí)展的需求，而且也是高校教育的核心內(nèi)容。因此，大學(xué)語(yǔ)文教師在對(duì)學(xué)生進(jìn)行語(yǔ)言知識(shí)教學(xué)的基礎(chǔ)上，還應(yīng)充分重視對(duì)學(xué)生人文素質(zhì)的培養(yǎng)教育，將大學(xué)語(yǔ)文課程提高到獨(dú)立而重要的地位開(kāi)展教學(xué)活動(dòng)，并借助多種途徑不斷提高自身的人格魅力、思想情感，從而用自己廣博的知識(shí)、散發(fā)著正能量的言行熏陶與感染學(xué)生，進(jìn)而不斷提高學(xué)生的人文素質(zhì)與創(chuàng)新能力，最終切實(shí)優(yōu)化人文素質(zhì)教育實(shí)效。

參考文獻(xiàn)

[1] 黃福元，趙梅賞.當(dāng)前大學(xué)語(yǔ)文教學(xué)實(shí)施人文素質(zhì)教育研究[J].語(yǔ)文建設(shè)，2014（12）.