英語寫作思政

① 具體是哪幾本書山東師范大學文學院考研科目：思想政治理論、英語一、評論寫作、漢語基礎

【政治和英語以考試大綱為主】

一、政治：
1、第一輪打基礎【用任汝芬的序列一】
序列一主要是知識點，基本上是在考試大綱的大綱解釋基礎上寫的，比較簡潔明了，是實力之作。每章後面有歷年真題，可以看完一章做一章。建議序列一多看幾遍。
2、第二輪提升【買一本考試中心的《大綱解釋》7月份】
這本書一是它是考試中心出的，二是解釋權威，做到不清楚的題目都要翻這本書來找解答，三是很多說法都是考試的得分點。最好能買到一本與《大綱解釋》配套的《配套題解》，可以每看完一小節就做練習鞏固。
3、強化：【用書《考試分析》，這本書是大綱解釋的簡潔版】
這個階段背重點做真題、強化自己的知識體系，時間允許可以做點模擬題。這時已經是全面背誦重中之重，了解時事，把握時事與課本當中知識的聯系點。
4、沖刺、背誦押題：押題的話推薦肖秀榮的。

二、英語
1、背單詞弄個新東方的紅寶書吧（紅皮的是正序，綠皮的是亂序）
記單詞的過程最好分三個階段：1)快速強化階段：粗略把握單詞拼寫、讀音及大意。2)深入了解階段：第二遍要嚴格掌握單詞的多重語義及在例句中的用法。3)鞏固提高階段：在六級考試的難詞辨析和考研歷年真題的閱讀完形題目中重復詞彙、鞏固記憶，通過上下文的提示對詞彙進行適當推理，加強對單詞意義和用法的掌握。
2、復習以歷年真題為核心，反復研習：
真題最能反應大綱要求和命題思路。最好能試著把文章進行口頭或書面翻譯。這樣以來，既加深了對語言和信息的准確把握，又能同時磨練自己的語法、詞彙和翻譯能力。當把閱讀篇章已經復習得滾瓜爛熟時，適當讀一些與考研難度相當的西文報刊。
3、聽力每天要堅持練習聽力，每次半個小時到一個小時。寫作看紅寶書考研英語（圖畫+話題）寫作180篇即可

② (101)思想政治理論（211）翻譯碩士英語(357)英語翻譯基礎(448)漢語寫作與百科知識

你列的都是考試科目代碼。各個高校的參考書都不同，而且只是專起參考作用，出屬題主觀性很大，不受限於參考書，你要考哪個學校，就上那個學校的網站上查，用哪些版本的教材，在決定買。到各個高校（比如 上海交通大學 翻碩）的網站查查官方消息，到考研論壇翻譯碩士板塊看看，有很多試題回顧，備考感想等，便於你搜索信息。最後祝你成功！

③ 華科的英語翻譯碩士不考二外大綱沒有二外，只有思政，翻譯英語，翻譯基礎，寫作和百科知識

MTI確實不考二外，但是華科的MTI每年考的人很多，建議你多花時間准備，先聯系好導師。翻譯的兩門是相當難

④ 百度百科①101思想政治理論②211翻譯碩士英語③357英語翻譯基礎④448漢語寫作與百科知識

可以去新疆大學研究生院查一下

⑤ ①101思想政治理論②211翻譯碩士英語③351英語翻譯基礎④451漢語寫作與百科知識 這樣的書要到哪裡去買啊

補充一下，如果你是2011年考研的話，就買暑假左右會出版的2011年版新的政治大內綱解析，其中的章節內容容會有更新。
考研要有堅定的目標和信心。
有時間看看考研論壇，找找你要報考學校的真題，
打好專業基礎，也要了解你的學校的考察點和方式。
加油，考研的人都不容易啊。。。。。。

⑥ 求思政專業畢業論文題目

你的論文准備往什麼方向寫，選題老師審核通過了沒，有沒有列個大綱讓老師看一下寫作方向？
老師有沒有和你說論文往哪個方向寫比較好？寫論文之前，一定要寫個大綱，這樣老師，好確定了框架，避免以後論文修改過程中出現大改的情況！！
學校的格式要求、寫作規范要注意，否則很可能發回來重新改，你要還有什麼不明白或不懂可以問我，希望你能夠順利畢業，邁向新的人生。

（一）選題
畢業論文（設計）題目應符合本專業的培養目標和教學要求，具有綜合性和創新性。本科生要根據自己的實際情況和專業特長，選擇適當的論文題目，但所寫論文要與本專業所學課程有關。
（二）查閱資料、列出論文提綱
題目選定後，要在指導教師指導下開展調研和進行實驗，搜集、查閱有關資料，進行加工、提煉，然後列出詳細的寫作提綱。
（三）完成初稿
根據所列提綱，按指導教師的意見認真完成初稿。
（四）定稿
初稿須經指導教師審閱，並按其意見和要求進行修改，然後定稿。
一般畢業論文題目的選擇最好不要太泛，越具體越好，而且老師希望學生能結合自己學過的知識對問題進行分析和解決。

不知道你是否確定了選題，
確定選題了接下來你需要根據選題去查閱前輩們的相關論文，
看看人家是怎麼規劃論文整體框架的；
其次就是需要自己動手收集資料了，
進而整理和分析資料得出自己的論文框架；
最後就是按照框架去組織論文了。
你如果需要什麼參考資料和範文我可以提供給你。
還有什麼不了解的可以直接問我，希望可以幫到你，祝寫作過程順利

畢業論文選題的方法:

一、盡快確定畢業論文的選題方向 在畢業論文工作布置後,每個人都應遵循選題的基本原則,在較短的時間內把選題的方向確定下來。從畢業論文題目的性質來看,基本上可以分為兩大類:一類是社會主義現代化建設實踐中提出的理論和實際問題;另一類是專業學科本身發展中存在的基本范疇和基本理論問題。大學生應根據自己的志趣和愛好,盡快從上述兩大類中確定一個方向。

二、在初步調查研究的基礎上選定畢業論文的具體題目在選題的方向確定以後,還要經過一定的調查和研究,來進一步確定選題的范圍,以至最後選定具體題目。下面介紹兩種常見的選題方法。 瀏覽捕捉法 :這種方法就是通過對佔有的文獻資料快速地、大量地閱讀,在比較中來確定論文題目地方法。瀏覽,一般是在資料佔有達到一定數量時集中一段時間進行,這樣便於對資料作集中的比較和鑒別。瀏覽的目的是在咀嚼消化已有資料的過程中,提出問題,尋找自己的研究課題。這就需要對收集到的材料作一全面的閱讀研究,主要的、次要的、不同角度的、不同觀點的都應了解,不能看了一些資料,有了一點看法,就到此為止,急於動筆。也不能「先入為主」,以自己頭腦中原有的觀點或看了第一篇資料後得到的看法去決定取捨。而應冷靜地、客觀地對所有資料作認真的分析思考。在浩如煙海,內容豐富的資料中吸取營養,反復思考琢磨許多時候之後,必然會有所發現,這是搞科學研究的人時常會碰到的情形。 瀏覽捕捉法一般可按以下步驟進行: 第一步,廣泛地瀏覽資料。在瀏覽中要注意勤作筆錄,隨時記下資料的綱目,記下資料中對自己影響最深刻的觀點、論據、論證方法等,記下腦海中涌現的點滴體會。當然,手抄筆錄並不等於有言必錄,有文必錄,而是要做細心的選擇,有目的、有重點地摘錄,當詳則詳,當略則略,一些相同的或類似的觀點和材料則不必重復摘錄,只需記下資料來源及頁碼就行,以避免浪費時間和精力。 第二步,是將閱讀所得到的方方面面的內容,進行分類、排列、組合,從中尋找問題、發現問題,材料可按綱目分類,如分成: 系統介紹有關問題研究發展概況的資料; 對某一個問題研究情況的資料; 對同一問題幾種不同觀點的資料; 對某一問題研究最新的資料和成果等等。 第三步,將自己在研究中的體會與資料分別加以比較,找出哪些體會在資料中沒有或部分沒有;哪些體會雖然資料已有,但自己對此有不同看法;哪些體會和資料是基本一致的;哪些體會是在資料基礎上的深化和發揮等等。經過幾番深思熟慮的思考過程,就容易萌生自己的想法。把這種想法及時捕捉住,再作進一步的思考,選題的目標也就會漸漸明確起來。

⑦ 考研：①101思想政治理論②211翻譯碩士英語③357英語翻譯基礎④448漢語寫作與百科知識

101思想政治理論是考研考試科目，主要是考察五門課程：馬概、毛思和中特色社會主義理論體系概論、中國近現代史綱要、思想道德修養和法律基礎、形勢與政策以及當代世界經濟與政治

⑧ 考研的英語一數學二思想政治理論具體指什麼包含哪幾本書

一般學術型研究生考英語一，英語一較英二、英三難度更大些。沒有具體哪回本書
英一大綱要求「考生能答掌握5500左右的詞彙及相關片語」。翻譯部分題型及評分標准不同、寫作分值、類型不同；
數二包括高等數學上、下和線性代數，比數一少一本概率論；
政治包括馬克思主義基本原理概論、毛澤東思想和中國特色社會主義理論體系概論、中國近現代史綱要、思想道德修養與法律基礎、形勢與政策以及當代世界經濟與政治這幾本書目
。

⑨ 翻譯碩士考試書目：101思想政治理論，211翻譯碩士英語，357英語翻譯基礎，448漢語寫作與百科知識

是考研究生吧？各個高校的參考書都不同，而且只是起參考作用，所以你要考哪個學校，就上那個學校的網站上查，用哪些版本的教材，在決定買。

⑩ 關於思想教育方面的英文文章(急)

找了兩篇文章.供你參考.

1.Morality in Ecation

More than ever, opportunities should be afforded to families that wish to bring their children up with a moral ecation in accordance with their beliefs. A system of choice allows parents to choose schools that inject moral or religious themes into their children』 ecation.

Further Reading:

「Faith Part of the Problem or Part of the Solution?」
by Marvin Olasky
「Can Public Schools Teach Character?」
by Dr. Perry Glanzer
「Leading Children Beyond Good & Evil」
by Dr. James Davison Hunter
An Ecation for a Good Life
by Clark Durant

FEATURED ARTICLE:
「The Myth of a Value-Free Ecation」
by Dr. Ronald Nash

Americans love myths. By "myth," I do not mean the old-fashioned myths that my generation read in grade school. Many Americans would find reading at that fifth-grade level too difficult these days. What I mean by "myth" is what older generations used to call a fiction.

One of the more influential myths presently affecting the American family is the myth of a value-free ecation. A value-free ecation is described as one in which students are supposed to be free from any coerced exposure to the values of anyone.

One way the defenders of value-free ecation frame their argument is this: they argue that because America ceased to be a homogeneous society a long time ago, the watchword today must be pluralism. In the new setting of today, they insist, we can no longer stress the values and beliefs of some, while ignoring the values of all. And so, they say, we』ll avoid all the problems inherent in this situation by simply agreeing to ignore all values. This specious argument deceives Americans into thinking this is the only way to achieve fairness in our schools.

College students today are surrounded by an allegedly academic setting in which the things they find most obvious are confusion, conflicting claims and the absence of any fixed points of reference. America』s colleges have become centers of intellectual disorder. As David Gress explains, "Instead of being havens of independent thought, universities have become channels of indoctrination…confirming the prejudices of those who control the agenda of public discourse." Ralph Bennett is surely right when he warns that "behind its ivy-colored camouflage, American higher ecation is a fraud—untrue to its students, untrue to itself."

The inadequacies of contemporary ecation are not exclusively matters of the mind. Traditional religious and moral values are under assault at every level of public and higher ecation. Our ecational system is engaged in a systematic undermining of these values.

Our ecational crisis is to some extent a closing of the American mind, as Allan Bloom examined in his best selling book of that title. But it is also something more profound, a closing of the American heart. No real progress towards improving American ecation can occur until all of us realize that an ecation that ignores moral and religious beliefs cannot qualify as a quality ecation. Recently, no less a person than Mikhail Gorbachev admitted that the major reason his nation is in such trouble is because his people are ignorant of moral and spiritual values.

The development of the intellect and of moral character are intimately related. Just as there is an order in nature (the laws of science), in reason (the laws of logic), and in the realm of numbers, so too is there a moral order. One thing we need to do is recover the belief that there is a transcendent, unchanging moral order, and restore it once more to a central place in the ecational process.

Throughout history, important thinkers have contended that there is a higher order of permanent things (like moral norms), that human happiness is dependent on living our lives in accordance with this transcendent order, and that peace and order within human society require respect for this order. The most important task of ecation is to continually remind students of the existence and importance of this transcendent order as well as of its content.

If teachers are doing their job properly, they serve as an essential link in the chain of civilization. Without this link, the chain cannot hold. Teachers are the conservers of culture; they are also its transmitters. At least, that』s the role that teachers used to play.

Modern ecation in America has largely separated virtue and knowledge. The Sophists of our age have severed the link between reason and virtue, between the mind and the heart; there is objective truth out there, which it is our ty to pursue and discover. But there is also an objective moral order out there, as well as in here. An adequate ecation dare not ignore either the mind or the heart. Just as we dare not divorce ecation from matters of the heart, so too we must not separate ecation from religion. Like any important human activity, ecation has an inescapable religious component.

Religious faith is not just one isolated compartment of a person』s life—a compartment that we can take or leave as we wish. Religious faith is rather a dimension of life that colors, affects and influences everything we do and believe. Human beings are incurably religious, as John Calvin once said. Paul Tillich was right when he defined religion as a matter of "ultimate concern." Every person has something that concerns him ultimately and whatever that may be, the ultimate concern will have an enormous influence on everything else the person does or believes.

Since every human being has something about which he is ultimately concerned, it follows that every human being has a God. No human being can possibly be neutral when it comes to religion. When an indivial encounters people who claim that ecation should be free of any religious content, he should recognize that this is not a religiously neutral claim. Rather it is an assertion that reflects the religious commitments of the person making it. There is a sense in which ecation is an activity that is religious at its roots. Any effort to remove religion from ecation is merely the substitution of one set of ultimate religious commitments for another.

It is absurd then to think that a choice between the sacred and secular in ecation is possible. Whatever the state and the courts do regarding ecation will only establish one person』s set of ultimate (religious) concerns at the expense of someone else』s.

Nothing will remedy the problems of American ecation more quickly and more effectively than the introction of greater freedom and choice in ecation. We should seek a permanent end to the situation that allows the state to determine where children must attend school, if that child is to receive a free public ecation. American families should have complete freedom to send their children to any school they wish, without the added financial burden of paying private school tuition. One way to realize this objective is through ecational vouchers. Following the institution of a voucher system, public monies for ecation would not pass directly to schools. Rather, that money would be given first to the families of school-age children in the form of vouchers. Parents would then use those vouchers to pay for their children』s ecation at a school of their own choosing.

Perhaps the major reason why public schools are so bad is because they have no competition; they are immune to market-discipline. Consequently, public schools have no incentive to offer a better proct at a lower cost. A pro-choice movement in ecation would give public schools serious competition for the first time in more than a century. (Notice the implication here: many Americans are unaware of the fact that for generations, America』s public schools did not enjoy a monopoly with regard to public financial support.)

It is not enough that we simply increase choice among public schools. The governmental monopoly over publicly funded ecation is a large part of our problem. It is imperative that ecational choice be expanded to include the option of attending without financial penalty, without the burden of double taxation, any school that any family wishes, including church-operated private schools. The best and quickest way to improve the quality of ecation is to allow families to choose their school and let the competition of the market determine which schools prosper and which schools die. In the process, families will be able to select schools, not only on the basis of academic quality, but also with a view to the moral and spiritual values fostered by the school.

Dr. Ronald Nash is Professor of Theology and Philosophy at Reformed Theological Seminary

http://www.acton.org/ppolicy/ecation/morality/index.html

2Academic Exchange Quarterly Spring 2004 Volume 8, Issue 1

Moral Values for Public Ecation

Daniel C. Elliott, Ed.D. Azusa Pacific University

ABSTRACT

The continuing degeneration of personal virtue among the world's societies seems to be emerging as the single-most urgent issue of our time. Until recent years, public schools had long since deferred from their original roles in morality and character ecation, though many outside of the school systems continued political pressure to move schools either toward or away from a values-oriented curriculum. This author analyses this history and poses questions and ideas about the appropriate teaching of the difference between right and wrong in American schools.

The continuing degeneration of personal virtue among the world's societies seems to be emerging as the single-most urgent issue of our time. The 1970』s brought a revisitation of 『values」 but under a personalistic approach called 「Values Clarification.」 Values were to be presented in a neutral way to students who were to clarify and select their choices. There were no incorrect choices, except those for which the indivial failed to formulate a supporting rationale. The 1980』s and 90』s saw a rapidly intensifying pluralistic view of American society. When the question of values came up, people asked, 「Whose values should we teach?」 Many in North American society believe in a core set of virtues found most commonly in a Christian worldview or a Judeo-Christian philosophy, even many who would not characterize themselves as particularly 「religious.」 Yet the personalistic approach to identification of 「virtue「 failed to bring about a more moral society but has, instead, resulted in moral decline. Public schools had long since deferred from their original roles in morality and character ecation and even many churches or religious organizations were not picking up the slack (Meade, 1990

A Major Study on the Morals and Ethics of Children

In March 1990, Robert Coles, a child psychiatrist and Harvard professor, one who called himself 「a member of the liberal intellectual left」, was quoted as wistfully recalling 「the good old days when religion was taught in the schools」 (Meade, 1990). Coles sensed a void--something missing from American homes and schools-- missing for years. Coles directed a major research project. The missing element was, they concluded, a strong, unarguable notion of right and wrong, good and bad.

Coles』 findings revealed a nation of children who have a complicated belief system that usually runs counter to traditional values. 「There was an unmistakable erosion of children』s faith in, and support for, traditional sources of authority.」 More than parents, teachers or authoritative officials, children turned to peers for guidance on matters of right and wrong. Coles described conversations with many kids whose consciences he said were 「not all that muscular.」 (Meade, 1990)

The New Character Ecation

A new ground swell is observed forming in the 1990』s seeking to restore ethics, morality, and virtue to a central focus in public schooling. More than 30 ecational leaders from state school boards, teachers' unions, universities, ethics centers, youth organizations, and religious groups met in 1992 at the Josephson Institute of Ethics. They formulated eight principles for character ecation— The Aspen Declaration on Character Ecation. (Lickona, 1993). In March of 1993, a national coalition for character development formed with representatives from business, government, and ecation, as well as churches. They began to formulate an agenda for reinstituting morality in public school curriculum and instruction. (Haynes 1994)

Four Reasons for Character Ecation

Young people increasingly hurt themselves and others because they lack awareness of moral values. Effective character ecation improves student behavior, makes schools more civil communities, and leads to improved academic performance. Many students come to school with little moral teaching from their parents, communities or religious institutions. We know today that the inclusion of character development emphases within the curriculum of our schools will do the following.

1. Add Meaning to Ecation

Moral questions are among the great questions facing the indivial person and the human race. There is no such thing as a value-free ecation. Schools teach values every day by design or default.

2. Sustain and Strengthen our Culture

Transmitting moral values to the next generation has always been one of the more important functions of a civilization. Democracies have a special need for moral ecation, because democracy is government of and by the people themselves.

3. Model Civility

There is broad based and growing support for character ecation in the schools. Common ground exists on core moral values although there may be significant disagreement on the applicationof some of these values to certain controversial issues (Nyland and MacDonald, 1997). The Boyer Institute has been actively promoting research that reveals North American core values (or 「common virtu,」 also referred to as 「common decency.」 Honesty, responsibility, self-discipline, giving, compassion, perseverance, and loving are virtue terms most often cited. However, in application, 「honesty」 can be applied differently according to other elements of the actor』s worldview or philosophy. Compassion and/or responsibility might look different among the sub-groups citing these terms.

4. Build True Character

Thus, a person of true character, according to experts, is trustworthy, treats all people with respect, acts responsibly, maintains self-control, is fair and just, is caring, pursues excellence, and is an all around desirable citizen.

A State Ecation Code Basis for Teaching Fundamental Moral Values

Though often humorously critiqued as a state that is less than 『virtuous』 in its social ethic, nevertheless, California, as a state, has raised the bar for public schools and virtue-based curriculum for several decades. Ever since the 1970s the California legislature has aggressively addressed the question of values and virtue in the curriculum, though this often went unnoticed or unheralded by the media or even the schools themselves. Currently, California Ed. Code 44806 tells us that it is the ty of teachers to 「impress upon the minds of pupils the principles of morality, truth, justice, patriotism, and a true comprehension of rights, ties, and dignity of American citizenship...」 The code further directs us to teach students to . . .

avoid idleness, profanity, and falsehood, and to instruct them in the manners and morals and the principles of a free government. Each teacher shall endeavor to impress upon the minds of the pupils the principles of morality, truth, justice, patriotism, a true comprehension of the rights, ties and dignity of American citizenship, including: kindness toward domestic pets and the humane treatment of living creatures.

In Moral and Civic Ecation and Teaching About Religion, the Board directs school personnel to teach students about: morality, including respect for differences and the significance of religion; truth; open discussion; justice; patriotism; self-esteem; integrity; empathy, including the 「golden rule」 (The Christian Bible, Matthew 7:12); exemplary conct; moral interaction and ethical reflection; and the capacity to recognize values, including respect for the family, property, reliability, and for law.

Morality
The California Board of Ecation says, 「School personnel must foster in students an understanding of the moral values that form the foundation of American society.」 California teachers must teach students that citizens in a free society respect the worth and dignity of others, as well as their freedom of conscience. Religion is to be presented and viewed as primary source for the presence of basic moral principals. While no indivial religious system may be prescribed, school faculty must help students recognize the sources of morality in history, law, and experience and must help students appreciate the significant contributions of religion, including the sacredness of human life and belief in freedom of worship. Morality is defined as 「responsibility for personal decisions and conct and the obligation to demonstrate concern about the well-being of others, along with showing respect for living creatures and the physical environment.」

Truth
California teachers are required to help students understand truth and the necessity for truth in a free and democratic society. Telling and expecting to be told the truth is an essential element among free and democratic peoples. Imagine a word study on the concept of truth, drawn from the Bible and other texts, obtaining definitions of truth

Justice
Justice is defined as 「fairness in dealing with others, and is considered a hallmark of American society.」 The California Board of Ecation said that 「one owes to oneself and to others the obligation to engage in a constant effort to see that justice is attained.」

Patriotism
Jesus, quoted in Matthew 22:21, (The Christian Bible) instructs people to give to the government that which it was e (give to Caesar that which is Caesar's...) and to reflect similar obedience in relationship to God. Loyalty to one』s government is taught throughout Judeo Christian thought and scriptures, being only excepted by loyalty to God. In the case of our nation, we pledge to it as 「one nation under God」. Such a concept bears full discussion in our classrooms, though such discussions must be sensitive and appropriate for the age and maturation levels of the students involved.

Self-esteem
The California Board of Ecation says that 「Self-esteem and esteem for others are based on the intrinsic worth and dignity of indivials, not on academic ability or physical prowess. Jesus said that we must love others as we love ourselves (Matthew 19:19 ff), that normal human beings do esteem themselves, love themselves, provide for their own basic needs by nature. It is with God』s permission that we do so. This discussion is authorized in California classrooms.

Integrity
The California Board of Ecation tells us 「School personnel should encourage students to live and speak with integrity; that is, to be trustworthy. To foster integrity is to help build character, to assist students to be honest with themselves, to promote a wholeness unimpaired by self-deceit, and to encourage the development of reliability in relations with others.」 In view of recent questions about the integrity among business and government leaders, may would suggest that there is a curriculum related rationale for teachers