英语写作思政

① 具体是哪几本书山东师范大学文学院考研科目：思想政治理论、英语一、评论写作、汉语基础

【政治和英语以考试大纲为主】

一、政治：
1、第一轮打基础【用任汝芬的序列一】
序列一主要是知识点，基本上是在考试大纲的大纲解释基础上写的，比较简洁明了，是实力之作。每章后面有历年真题，可以看完一章做一章。建议序列一多看几遍。
2、第二轮提升【买一本考试中心的《大纲解释》7月份】
这本书一是它是考试中心出的，二是解释权威，做到不清楚的题目都要翻这本书来找解答，三是很多说法都是考试的得分点。最好能买到一本与《大纲解释》配套的《配套题解》，可以每看完一小节就做练习巩固。
3、强化：【用书《考试分析》，这本书是大纲解释的简洁版】
这个阶段背重点做真题、强化自己的知识体系，时间允许可以做点模拟题。这时已经是全面背诵重中之重，了解时事，把握时事与课本当中知识的联系点。
4、冲刺、背诵押题：押题的话推荐肖秀荣的。

二、英语
1、背单词弄个新东方的红宝书吧（红皮的是正序，绿皮的是乱序）
记单词的过程最好分三个阶段：1)快速强化阶段：粗略把握单词拼写、读音及大意。2)深入了解阶段：第二遍要严格掌握单词的多重语义及在例句中的用法。3)巩固提高阶段：在六级考试的难词辨析和考研历年真题的阅读完形题目中重复词汇、巩固记忆，通过上下文的提示对词汇进行适当推理，加强对单词意义和用法的掌握。
2、复习以历年真题为核心，反复研习：
真题最能反应大纲要求和命题思路。最好能试着把文章进行口头或书面翻译。这样以来，既加深了对语言和信息的准确把握，又能同时磨练自己的语法、词汇和翻译能力。当把阅读篇章已经复习得滚瓜烂熟时，适当读一些与考研难度相当的西文报刊。
3、听力每天要坚持练习听力，每次半个小时到一个小时。写作看红宝书考研英语（图画+话题）写作180篇即可

② (101)思想政治理论（211）翻译硕士英语(357)英语翻译基础(448)汉语写作与百科知识

你列的都是考试科目代码。各个高校的参考书都不同，而且只是专起参考作用，出属题主观性很大，不受限于参考书，你要考哪个学校，就上那个学校的网站上查，用哪些版本的教材，在决定买。到各个高校（比如 上海交通大学 翻硕）的网站查查官方消息，到考研论坛翻译硕士板块看看，有很多试题回顾，备考感想等，便于你搜索信息。最后祝你成功！

③ 华科的英语翻译硕士不考二外大纲没有二外，只有思政，翻译英语，翻译基础，写作和百科知识

MTI确实不考二外，但是华科的MTI每年考的人很多，建议你多花时间准备，先联系好导师。翻译的两门是相当难

④ 百度百科①101思想政治理论②211翻译硕士英语③357英语翻译基础④448汉语写作与百科知识

可以去新疆大学研究生院查一下

⑤ ①101思想政治理论②211翻译硕士英语③351英语翻译基础④451汉语写作与百科知识 这样的书要到哪里去买啊

补充一下，如果你是2011年考研的话，就买暑假左右会出版的2011年版新的政治大内纲解析，其中的章节内容容会有更新。
考研要有坚定的目标和信心。
有时间看看考研论坛，找找你要报考学校的真题，
打好专业基础，也要了解你的学校的考察点和方式。
加油，考研的人都不容易啊。。。。。。

⑥ 求思政专业毕业论文题目

你的论文准备往什么方向写，选题老师审核通过了没，有没有列个大纲让老师看一下写作方向？
老师有没有和你说论文往哪个方向写比较好？写论文之前，一定要写个大纲，这样老师，好确定了框架，避免以后论文修改过程中出现大改的情况！！
学校的格式要求、写作规范要注意，否则很可能发回来重新改，你要还有什么不明白或不懂可以问我，希望你能够顺利毕业，迈向新的人生。

（一）选题
毕业论文（设计）题目应符合本专业的培养目标和教学要求，具有综合性和创新性。本科生要根据自己的实际情况和专业特长，选择适当的论文题目，但所写论文要与本专业所学课程有关。
（二）查阅资料、列出论文提纲
题目选定后，要在指导教师指导下开展调研和进行实验，搜集、查阅有关资料，进行加工、提炼，然后列出详细的写作提纲。
（三）完成初稿
根据所列提纲，按指导教师的意见认真完成初稿。
（四）定稿
初稿须经指导教师审阅，并按其意见和要求进行修改，然后定稿。
一般毕业论文题目的选择最好不要太泛，越具体越好，而且老师希望学生能结合自己学过的知识对问题进行分析和解决。

不知道你是否确定了选题，
确定选题了接下来你需要根据选题去查阅前辈们的相关论文，
看看人家是怎么规划论文整体框架的；
其次就是需要自己动手收集资料了，
进而整理和分析资料得出自己的论文框架；
最后就是按照框架去组织论文了。
你如果需要什么参考资料和范文我可以提供给你。
还有什么不了解的可以直接问我，希望可以帮到你，祝写作过程顺利

毕业论文选题的方法:

一、尽快确定毕业论文的选题方向 在毕业论文工作布置后,每个人都应遵循选题的基本原则,在较短的时间内把选题的方向确定下来。从毕业论文题目的性质来看,基本上可以分为两大类:一类是社会主义现代化建设实践中提出的理论和实际问题;另一类是专业学科本身发展中存在的基本范畴和基本理论问题。大学生应根据自己的志趣和爱好,尽快从上述两大类中确定一个方向。

二、在初步调查研究的基础上选定毕业论文的具体题目在选题的方向确定以后,还要经过一定的调查和研究,来进一步确定选题的范围,以至最后选定具体题目。下面介绍两种常见的选题方法。 浏览捕捉法 :这种方法就是通过对占有的文献资料快速地、大量地阅读,在比较中来确定论文题目地方法。浏览,一般是在资料占有达到一定数量时集中一段时间进行,这样便于对资料作集中的比较和鉴别。浏览的目的是在咀嚼消化已有资料的过程中,提出问题,寻找自己的研究课题。这就需要对收集到的材料作一全面的阅读研究,主要的、次要的、不同角度的、不同观点的都应了解,不能看了一些资料,有了一点看法,就到此为止,急于动笔。也不能“先入为主”,以自己头脑中原有的观点或看了第一篇资料后得到的看法去决定取舍。而应冷静地、客观地对所有资料作认真的分析思考。在浩如烟海,内容丰富的资料中吸取营养,反复思考琢磨许多时候之后,必然会有所发现,这是搞科学研究的人时常会碰到的情形。 浏览捕捉法一般可按以下步骤进行: 第一步,广泛地浏览资料。在浏览中要注意勤作笔录,随时记下资料的纲目,记下资料中对自己影响最深刻的观点、论据、论证方法等,记下脑海中涌现的点滴体会。当然,手抄笔录并不等于有言必录,有文必录,而是要做细心的选择,有目的、有重点地摘录,当详则详,当略则略,一些相同的或类似的观点和材料则不必重复摘录,只需记下资料来源及页码就行,以避免浪费时间和精力。 第二步,是将阅读所得到的方方面面的内容,进行分类、排列、组合,从中寻找问题、发现问题,材料可按纲目分类,如分成: 系统介绍有关问题研究发展概况的资料; 对某一个问题研究情况的资料; 对同一问题几种不同观点的资料; 对某一问题研究最新的资料和成果等等。 第三步,将自己在研究中的体会与资料分别加以比较,找出哪些体会在资料中没有或部分没有;哪些体会虽然资料已有,但自己对此有不同看法;哪些体会和资料是基本一致的;哪些体会是在资料基础上的深化和发挥等等。经过几番深思熟虑的思考过程,就容易萌生自己的想法。把这种想法及时捕捉住,再作进一步的思考,选题的目标也就会渐渐明确起来。

⑦ 考研：①101思想政治理论②211翻译硕士英语③357英语翻译基础④448汉语写作与百科知识

101思想政治理论是考研考试科目，主要是考察五门课程：马概、毛思和中特色社会主义理论体系概论、中国近现代史纲要、思想道德修养和法律基础、形势与政策以及当代世界经济与政治

⑧ 考研的英语一数学二思想政治理论具体指什么包含哪几本书

一般学术型研究生考英语一，英语一较英二、英三难度更大些。没有具体哪回本书
英一大纲要求“考生能答掌握5500左右的词汇及相关词组”。翻译部分题型及评分标准不同、写作分值、类型不同；
数二包括高等数学上、下和线性代数，比数一少一本概率论；
政治包括马克思主义基本原理概论、毛泽东思想和中国特色社会主义理论体系概论、中国近现代史纲要、思想道德修养与法律基础、形势与政策以及当代世界经济与政治这几本书目
。

⑨ 翻译硕士考试书目：101思想政治理论，211翻译硕士英语，357英语翻译基础，448汉语写作与百科知识

是考研究生吧？各个高校的参考书都不同，而且只是起参考作用，所以你要考哪个学校，就上那个学校的网站上查，用哪些版本的教材，在决定买。

⑩ 关于思想教育方面的英文文章(急)

找了两篇文章.供你参考.

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