2022年模板范文大学高英教案模板(汇总5篇) .doc

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1、YOUR LOGO原 创 文 档 请 勿 盗 版大学高英教案模板（共5篇） 第1篇：诗情画意四季如歌教案高俊英诗情画意四季如歌伊宁市第一小学高俊英教学目标:1、引导学生朗读、背诵和四季相关的古诗，2、初步了解四季诗的学习方法:诗中有景,诗中有物,诗中有色,诗中有韵,诗中有画.3、让学生感受四季诗歌所描绘的美好意境，以发生对中华传统文化的热爱之情，教学着重：初步了解四季诗的学习方法:诗中有景,诗中有物,诗中有色,诗中有韵,诗中有画.教学过程：一激趣导入1图片导入配乐清晨,教师配画外音:同学们,听,春姑娘唤醒鸟儿嘹亮的歌喉,夏婆婆照耀向日葵残暴的笑脸;秋姑姑为美丽的小路铺上金色的地毯，让我们一起走

2、进冬爷爷白色的梦幻，同学们，今天让我们一起走进古诗的世界，看看古代的大诗人们是怎样赞美四季的， 2俗话说得好，熟读唐诗三百首不会作诗也会吟，师简介书籍，简介诗人：诗仙，诗圣，诗佛等，简介诗的格律：五言、七言律诗，五言，七言绝句，二古诗擂台赛全班分为春夏秋冬四组，教师讲解竞赛规则：第一轮每组背出一首学过的四季诗，要求背的准确，背出古诗的韵味，第二轮：春夏秋冬都有一组必答题，其他小组在答题小组打不上来的情况下可以抢答，答对题的同学，老师将会奖励他们一枚笑脸贴画，最后以笑脸最多的小组为优胜组，1每组背诵一首四季古诗，准确，有古诗韵味的小组贴一枚贴画， 2 填一种动物名称，抓住四季古诗中动物名称猜古诗

3、：意欲捕鸣蝉，忽然闭口立， 长风万里送秋雁，对此可以酣高楼， 两次黄鹂鸣翠柳 ，一行白鹭上青天，儿童急走追黄蝶，飞入菜花无处寻，板书：诗中有物3填一种植物名称，抓住四季中的植物名称猜古诗：填一种植物名称：江南可采莲，莲叶何田田， 羌笛何须怨杨柳 ，春风不度玉门关， 墙角数枝梅，凌寒独自开，潭水深千尺，不迭汪伦送我情，板书：诗中有景4填表现颜色的词语，抓住颜色猜古诗：填 颜色，春色满园关不住，一枝红杏出墙来，一年好景君须记，正是橙 黄橘绿时， 碧玉妆成一树高，万条垂下绿丝绦， 停车坐爱枫林晚，霜叶红于二月花， 板书:诗中有色5用以上学过的学习四季诗的方法看图猜古诗，第一幅图：赠汪伦讲讲诗中小故事

4、，第二幅图：咏柳第三幅图：江南播放古诗新唱江南板书：诗中有韵6学习诗佛王维山居秋暝听诵读看画面你记住了诗中的哪些场景？指导吟诵，板书：诗中有画三总结1交流学生课外查找的四季诗的古诗资料，展示收集结果， 2说说你知道了哪些学习四季古诗的方法，3教师小结:诗中有景，诗中有物，诗中有韵，诗中有画，只要我们多多积累古诗，用心吟诵古诗，我们就能创造诗情画意，四季如歌的生活，板书设计：春冬四季古诗夏物 景 色 韵 画秋教学反思：纵观一二年级教材中的古诗教学都是和四季相关的写景古诗，古诗在低段教学上难点，也经常困扰着我们语文教师，最初我的做法是，让学生圈出写景诗中的景物名称，再让学生用着重符号“.”标出景物

5、的特点，这种方法虽然对学习古诗有一些效果，但破坏了古诗教学中画面感和意境美，学生学习起来比拟枯燥乏味，生硬刻板，因此在这节四季古诗教学中，通过古诗擂台赛的形式，让学生在归类的诗句中找到学习四季古诗的学习方法：诗中有景，诗中有物，诗中有色，诗中有韵，诗中有画，让学生调动多种感官，通过多种途径，采取多种方法学习四季古诗，使枯燥的古诗变得有声，有色，有趣，有味，怎样能将古诗教学变得有趣，什么方法能使古诗的积累变得简单，我要是李吉林老师的情景教育给了我们更多的启发，李吉林老师的情景教育三部曲中第一部第二局部在实践研究中讲到“用什么手段去创设情景呢？”（一）艺术的直观1图画再现情境第四轮中赠汪伦2音乐渲

6、染情境例如江南3表演情境黄鹤楼送孟浩然之广陵春晓.情景教学的运用激发了学生浓厚的学习兴趣,学生通过吟古诗,唱古诗,讲古诗,演古诗,古诗擂台赛等多种形式轻松了解四季诗的学习方法.第2篇：重庆科创职业学院教案网 大学英译The Great Learning By Zengzi Written ca.500 B.C.E What the great learning teaches, is to illustrate illustrious virtue; to renovate the people; and to rest in the highest excellence. The point

7、 where to rest being known, the object of pursuit is then determined; and, that being determined, a calm unperturbedne may be attained to.To that calmne there will succeed a tranquil repose.In that repose there may be careful deliberation, and that deliberation will be followed by the attainment of

8、the desired end.Things have their root and their branches.Affairs have their end and their beginning.To know what is first and what is last will lead near to what is taught in the Great Learning.The ancients who wished to illustrate illustrious virtue throughout the kingdom, first ordered well their

9、 own states.Wishing to order well their states, they first regulated their families.Wishing to regulate their families, they first cultivated their persons.Wishing to cultivate their persons, they first rectified their hearts.Wishing to rectify their hearts, they first sought to be sincere in their

10、thoughts.Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge.Such extension of knowledge lay in the investigation of things.Things being investigated, knowledge became complete.Their knowledge being complete, their thoughts were sincere.Their thoughts being sin

11、cere, their hearts were then rectified.Their hearts being rectified, their persons were cultivated.Their persons being cultivated, their families were regulated.Their families being regulated, their states were rightly governed.Their states being rightly governed, the whole kingdom was made tranquil

12、 and happy.From the Son of Heaven down to the ma of the people, all must consider the cultivation of the person the root of everything besides.It cannot be, when the root is neglected, that what should spring from it will be well ordered.It never has been the case that what was of great importance h

13、as been slightly cared for, and, at the same time, that what was of slight importance has been greatly cared for.Commentary of the philosopher Tsang In the Announcement to Kang, it is said, “He was able to make his virtue illustrious.” In the Tai Chia, it is said, “He contemplated and studied the il

14、lustrious decrees of Heaven.” In the Canon of the emperor (Yao), it is said, “He was able to make illustrious his lofty virtue.” These paages all show how those sovereigns made themselves illustrious.On the bathing tub of Tang, the following words were engraved: “If you can one day renovate yourself

15、, do so from day to day.Yea, let there be daily renovation.” In the Announcement to Kang, it is said, “To stir up the new people.” In the Book of Poetry, it is said, “Although Chau was an ancient state the ordinance which lighted on it was new.” Therefore, the superior man in everything uses his utm

16、ost endeavors.In the Book of Poetry, it is said, “The royal domain of a thousand li is where the people rest.” In the Book of Poetry, it is said, “The twittering yellow bird rests on a corner of the mound.” The Master said, “When it rests, it knows where to rest.Is it poible that a man should not be

17、 equal to this bird?” In the Book of Poetry, it is said, “Profound was King Wan.With how bright and unceasing a feeling of reverence did he regard his resting places!” As a sovereign, he rested in benevolence.As a minister, he rested in reverence.As a son, he rested in filial piety.As a father, he r

18、ested in kindne.In communication with his subjects, he rested in good faith.In the Book of Poetry, it is said, “Look at that winding course of the Chi, with the green bamboos so luxuriant! Here is our elegant and accomplished prince! As we cut and then file; as we chisel and then grind: so has he cu

19、ltivated himself.How grave is he and dignified! How majestic and distinguished! Our elegant and accomplished prince never can be forgotten.” That expreion-”As we cut and then file,” the work of learning.”As we chisel and then grind,” indicates that of self-culture.”How grave is he and dignified!” in

20、dicates the feeling of cautious reverence.”How commanding and distinguished! indicates an awe-inspiring deportment.”Our elegant and accomplished prince never can be forgotten,” indicates how, when virtue is complete and excellence extreme, the people cannot forget them.In the Book of Poetry, it is s

21、aid, “Ah! the former kings are not forgotten.” Future princes deem worthy what they deemed worthy, and love what they loved.The common people delight in what delighted them, and are benefited by their beneficial arrangements.It is on this account that the former kings, after they have quitted the wo

22、rld, are not forgotten.The Master said, “In hearing litigations, I am like any other body.What is neceary is to cause the people to have no litigations.” So, those who are devoid of principle find it impoible to carry out their speeches, and a great awe would be struck into mens minds;-this is calle

23、d knowing the root.This is called knowing the root.This is called the perfecting of knowledge.What is meant by “making the thoughts sincere.” is the allowing no self-deception, as when we hate a bad smell, and as when we love what is beautiful.This is called self-enjoyment.Therefore, the superior ma

24、n must be watchful over himself when he is alone.There is no evil to which the mean man, dwelling retired, will not proceed, but when he sees a superior man, he instantly tries to disguise himself, concealing his evil, and displaying what is good.The other beholds him, as if he saw his heart and rei

25、ns;-of what use is his disguise? This is an instance of the saying -”What truly is within will be manifested without.” Therefore, the superior man must be watchful over himself when he is alone.The disciple Tsang said, “What ten eyes behold, what ten hands point to, is to be regarded with reverence!

26、” Riches adorn a house, and virtue adorns the person.The mind is expanded, and the body is at ease.Therefore, the superior man must make his thoughts sincere.What is meant by, “The cultivation of the person depends on rectifying the mind may be thus illustrated:-If a man be under the influence of pa

27、ion he will be incorrect in his conduct.He will be the same, if he is under the influence of terror, or under the influence of fond regard, or under that of sorrow and distre.When the mind is not present, we look and do not see; we hear and do not understand; we eat and do not know the taste of what

28、 we eat.This is what is meant by saying that the cultivation of the person depends on the rectifying of the mind.What is meant by “The regulation of ones family depends on the cultivation of his person is this:-men are partial where they feel affection and love; partial where they despise and dislik

29、e; partial where they stand in awe and reverence; partial where they feel sorrow and compaion; partial where they are arrogant and rude.Thus it is that there are few men in the world who love and at the same time know the bad qualities of the object of their love, or who hate and yet know the excell

30、ences of the object of their hatred.Hence it is said, in the common adage,”A man does not know the wickedne of his son; he does not know the richne of his growing corn.” This is what is meant by saying that if the person be not cultivated, a man cannot regulate his family.What is meant by “In order

31、rightly to govern the state, it is neceary first to regulate the family,” is this:-It is not poible for one to teach others, while he cannot teach his own family.Therefore, the ruler, without going beyond his family, completes the leons for the state.There is filial piety:-therewith the.sovereign sh

32、ould be served.There is fraternal submiion:-therewith elders and superiors should be served.There is kindne:-therewith the multitude should be treated.In the Announcement to Kang, it is said, “Act as if you were watching over an infant.” If a mother is really anxious about it, though she may not hit

33、 exactly the wants of her infant, she will not be far from doing so.There never has been a girl who learned to bring up a child, that she might afterwards marry.From the loving example of one family a whole state becomes loving, and from its courtesies the whole state becomes courteous while, from t

34、he ambition and perversene of the One man, the whole state may be led to rebellious disorder;-such is the nature of the influence.This verifies the saying, “Affairs may be ruined by a single sentence; a kingdom may be settled by its One man.” Yao and Shun led on the kingdom with benevolence and the

35、people followed them.Chieh and Chau led on the kingdom with violence, and people followed them.The orders which these iued were contrary to the practices which they loved, and so the people did not follow them.On this account, the ruler must himself be poeed of the good qualities, and then he may re

36、quire them in the people.He must not have the bad qualities in himself, and then he may require that they shall not be in the people.Never has there been a man, who, not having reference to his own character and wishes in dealing with others, was able effectually to instruct them.Thus we see how the

37、 government of the state depends on the regulation of the family.In the Book of Poetry, it is said, “That peach tree, so delicate and elegant! How luxuriant is its foliage! This girl is going to her husbands house.She will rightly order her household.” Let the household be rightly ordered, and then

38、the people of the state may be taught.In the Book of Poetry, it is said, “They can discharge their duties to their elder brothers.They can discharge their duties to their younger brothers.” Let the ruler discharge his duties to his elder and younger brothers, and then he may teach the people of the

39、state.In the Book of Poetry, it is said, “In his deportment there is nothing wrong; he rectifies all the people of the state.” Yes; when the ruler, as a father, a son, and a brother, is a model, then the people imitate him.This is what is meant by saying, “The government of his kingdom depends on hi

40、s regulation of the family.” What is meant by “The making the whole kingdom peaceful and happy depends on the government of his state,” this:-When the sovereign behaves to his aged, as the aged should be behaved to, the people become final; when the sovereign behaves to his elders, as the elders sho

41、uld be behaved to, the people learn brotherly submiion; when the sovereign treats compaionately the young and helple, the people do the same.Thus the ruler has a principle with which, as with a measuring square, he may regulate his conduct.What a man dislikes in his superiors, let him not display in

42、 the treatment of his inferiors; what he dislikes in inferiors, let him not display in the service of his superiors; what he hates in those who are before him, let him not therewith precede those who are behind him; what he hates in those who are behind him, let him not bestow on the left; what he h

43、ates to receive on the left, let him not bestow on the right:-this is what is called “The principle with which, as with a measuring square, to regulate ones conduct.” In the Book of Poetry, it is said, “How much to be rejoiced in are these princes, the parents of the people!” When a prince loves wha

44、t the people love, and hates what the people hate, then is he what is called the parent of the people.In the Book of Poetry, it is said, “Lofty is that southern hill, with its rugged maes of rocks! Greatly distinguished are you, O grand-teacher Yin, the people all look up to you.”Rulers of states ma

45、y not neglect to be careful.If they deviate to a mean selfishne, they will be a disgrace in the kingdom.In the Book of Poetry, it is said, “Before the sovereigns of the Yin dynasty had lost the hearts of the people, they could appear before God.Take warning from the house of Yin.The great decree is

46、not easily preserved.” This shows that, by gaining the people, the kingdom is gained, and, by losing the people, the kingdom is lost.On this account, the ruler will first take pains about his own virtue.Poeing virtue will give him the people.Poeing the people will give the territory.Poeing the terri

47、tory will give him its wealth.Poeing the wealth, he will have resources for expenditure.Virtue is the root; wealth is the result.If he make the root his secondary object, and the result his primary, he will only wrangle with his people, and teach them rapine.Hence, the accumulation of wealth is the

48、way to scatter the people; and the letting it be scattered among them is the way to collect the people.And hence, the rulers words going forth contrary to right, will come back to him in the same way, and wealth, gotten by improper ways, will take its departure by the same.In the Announcement to Kang, it is said, “The decree indeed may not always rest on us”; that is, goodne obtains the decree, and the want of goodne loses it.In the Book of Chu, it is said, “The kingdom of Chu does not consider that to be valuable.It values, instead, its good men.”