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、背诵与四季有关的古诗。
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，以产生对中华传
统文化的热爱之情。
教学重点：
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,夏婆婆照耀向日葵灿烂的笑脸;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。教师讲解比赛规则：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：意欲捕鸣蝉，忽然闭口立。长风万里送秋雁，对此可以酣高楼。两个黄鹂鸣翠柳，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，不及汪伦送我情。板书：诗中有景
4填表示颜色的词语，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。
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，展示收集成果。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与四季相关的写景古诗。古诗在低段教学上难点，也常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，学生学习起来比较枯燥乏味，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，采用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，我想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《》第二部分在实践研究中讲到“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掌握四季诗的学习方法.
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 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 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 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 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 sincere, 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 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 has 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 K'ang, it is said, "He was able to make his virtue illustrious." In the Tai Chia, it is said, "He contemplated and studied the illustrious 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 T'ang, the following words were engraved: "If you can one day renovate yourself, do so from day to day.Yea, let there be daily renovation."
In the Announcement to K'ang, 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 utmost 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 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 rested 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 Ch'i, 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 cultivated 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!" indicates 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 said, "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 world, 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 men's minds;-this is called 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 man 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 reins;-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!" 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 paion 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 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 one's family depends on the cultivation of his person is this:-men are partial where they feel affection and love;partial where they despise and dislike;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 excellences 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 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 should 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 K'ang, 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 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 the 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 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 require 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 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 husband's house.She will rightly order her household." Let the household be rightly ordered, and then 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 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 his 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 should 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 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 hates 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 one's 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 what 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 may 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 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 territory 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 way to scatter the people;and the letting it be scattered among them is the way to collect the people.And hence, the ruler's 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 K'ang, 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 Ch'u, it is said, "The kingdom of Ch'u does not consider that to be valuable.It values, instead, its good men."
Duke Wan's uncle, Fan, said, "Our fugitive does not account that to be precious.What he considers precious is the affection due to his parent."
In the Declaration of the Duke of Ch'in, it is said, "Let me have but one minister, plain and sincere, not pretending to other abilities, but with a simple, upright, mind;and poeed of generosity, regarding the talents of others as though he himself poeed them, and, where he finds accomplished and perspicacious men, loving them in his heart more than his mouth exprees, and really showing himself able to bear them and employ them:-such a minister will be able to preserve my sons and grandsons and black-haired people, and benefits likewise to the kingdom may well be looked for from him.But if it be his character, when he finds men of ability, to be jealous and hate them;and, when he finds accomplished and perspicacious men, to oppose them and not allow their advancement, showing himself really not able to bear them: such a minister will not be able to protect my sons and grandsons and people;and may he not also be pronounced dangerous to the state?"
It is only the truly virtuous man who can send away such a man and banish him, driving him out among the barbarous tribes around, determined not to dwell along with him in the Auddle Kingdom.This is in accordance with the saying, "It is only the truly virtuous man who can love or who can hate others."
To see men of worth and not be able to raise them to office;to raise them to office, but not to do so quickly:-this is disrespectful.To see bad men and not be able to remove them;to remove them, but not to do so to a distance:-this is weakne.To love those whom men hate, and to hate those whom men love;-this is to outrage the natural feeling of men.Calamities cannot fail to come down on him who does so.Thus we see that the sovereign has a great course to pursue.He must show entire self-devotion and sincerity to attain it, and by pride and extravagance he will fail of it.There is a great course also for the production of wealth.Let the producers be many and the consumers few.Let there be activity in the production, and economy in the expenditure.Then the wealth will always be sufficient.The virtuous ruler, by means of his wealth, makes himself more distinguished.The vicious ruler accumulates wealth, at the expense of his life.Never has there been a case of the sovereign loving benevolence, and the people not loving righteousne.Never has there been a case where the people have loved righteousne, and the affairs of the sovereign have not been carried to completion.And never has there been a case where the wealth in such a state, collected in the treasuries and arsenals, did not continue in the sovereign's poeion.The officer Mang Hsien said, "He who keeps horses and a carriage does not look after fowls and pigs.The family which keeps its stores of ice does not rear cattle or sheep.So, the house which poees a hundred chariots should not keep a minister to look out for imposts that he may lay them on the people.Than to have such a minister, it were better for that house to have one who should rob it of its revenues." This is in accordance with the saying:-"In a state, pecuniary gain is not to be considered to be prosperity, but its prosperity will be found in righteousne."
When he who presides over a state or a family makes his revenues his chief busine, he must be under the influence of some small, mean man.He may consider this man to be good;but when such a person is employed in the administration of a state or family, calamities from Heaven, and injuries from men, will befall it together, and, though a good man may take his place, he will not be able to remedy the evil.This illustrates again the saying, "In a state, gain is not to be considered prosperity, but its prosperity will be found in righteousne."
第3篇：新版高中美术教案高一美术外国古代绘画撷英教案x
最新整理高中美术教案高一美术《外国古代绘画撷英》
教案
高一美术《外国古代绘画撷英》教案 一、教材分析（一）教学目标
1、使学生对外国古代绘画的主要类别、发展概况、突出成就，以及不同民族绘画的主要特点有基本的了解。
2、领会各民族绘画形式的差异及其与审美观念的联系。（二）重点
1、通过不同民族，不同时期、不同风格的绘画作品的分析、比较。 2、使学生加深对外国古代绘画的了解，认识外国古代绘画的丰富性与多样性。
（三）难点
领会古代不同民族绘画形式上的差异及其与现实生活、宗教，审美观念的联系。
二、教法
讲授、演示、讨论 三、教学过程（一）导入
在漫长的历史长河中，无论是东方还是西方，都留下了大量精美绝伦的艺术珍品。当我们徜徉在艺术长河中的时候，常常会被他们所倾倒。这些艺术珍品，是人类智慧的结晶，是历史的见证，它们陶冶着一代又一代人的情操，直到今天，仍然继续带给我们无比的享受。今天，我们就来欣赏一部分外国古代绘画精品。
教师活动：展示图片，《三乐女》《草地上的圣母》《拉斐尔自画像》等，并作引导语导入新课。
（二）人类早期的绘画
人类绘画的历史可以追溯到旧石器时代晚期，19世纪在欧洲南部发现的原始洞窟壁画，是人类早期绘画的杰出代表。大约产生于一万五千年至两万年前的原始洞窟壁画主要描绘的是野牛、野马、长毛象、驯鹿等形体巨大且行动迅速的动物，形象写实、生动概括、特征突出，体现了原始狩猎时代人类对动物的细致观察和准确地表现。
西班牙的阿尔塔米拉与法国的拉斯科洞窟壁画，突出表现了人类早期的绘画水平。
教师活动：展示洞窟壁画，提出问题：A、请同学们欣赏并辨认出画面中是哪种动物？B、它们在表现上有什么特点？
学生活动：从画中辨认动物形象，欣赏古人的绘画特点并回答老师提出的问题。
总结出：人类早期绘画产生的年代，代表作品（三）古代埃及绘画
古埃及绘画以附着于墓室墙体的壁画代表，与浮雕具有相同的艺术特征，表现内容主要为尘世生活和冥间“乐土”。追求来世和永生。绘画中的人物形象遵循古老而奇特的法则：人物的脸部为正侧面，眼睛为正面，胸部为正面，下肢为正侧面，画面中人物比例大小与其身份地位高低成正比。
古埃及绘画表现的是古埃及人观念中的事物形态，而不是视觉中物象的真实面貌。
同时古代各民族在艺术上的交流与融合，学生也应当有所认识。
教师活动：多媒体课件展示《三个乐女》，提示学生观察欣赏讨论与发现古代埃及绘画的古老法则。
学生活动：欣赏讨论并总结古代埃及绘画的古老法则。
师生共同总结出：古代埃及绘画的古老法则，代表形式。从而得出古埃及绘画所表现的是意中之象，而非视中之象。而这种古老的法则的数千年的沿用，最终形成了独特而永恒的魅力。
（四）在世界绘画史上占有重要地位的欧洲绘画
早在公元前6世纪，古希腊绘画已经到达到了较高的水平，只是传世的较少。欧洲中世纪绘画主要是为基督教服务。
达芬奇《岩间圣母》《自画像》拉斐尔《草地上的圣母》、《自画像》米开朗基罗《创世纪》
17世纪佛兰德斯、荷兰、西班牙绘画成就卓著。这一时期的宗教画、历史画、风俗画、风景画、静物画，都得到了较大的发展。
代表：鲁本斯、哈尔斯、伦勃朗、委拉斯凯兹 教师活动：1、讲解知识点
2、展示讲解过程中适时提出问题：A、分析比较不同作品中圣母像的异同。B、欧洲绘画的主要门类有哪些？他们与中国画相比有何不同？
学生活动：1、伴随图片的展示，观察欣赏古代大师的绘画精品，感受至高无上的审美情趣。2、标记知识点
3、同时完成相关问题
最后总结出：欧洲绘画在世界绘画史上占有举足轻重的重要地位。（五）回顾总结：这节课我们欣赏和比较、分析了外国古代绘画重要作品及其风格、特点和时代特征，认识到外国古代绘画的丰富性。人类早期的原始岩画到古埃及绘画，再到成就辉煌的欧洲绘画。
（六）、板书设计
课后反思：欣赏外国古代绘画作品，感受艺术之美，产生认识和欣赏的强烈动机，从而进入良好的学习准备状态
第4篇：高一 第9课 1 中国古代绘画撷英__教案
第九课 形神兼备 迁想妙得
———中国古代绘画撷英
课时：第一课时
教学目标：
通过本课教学，使学生对中国古代绘画从原始时期的岩画、陶画、帛画到山水、花鸟画、人物画高峰期的代表性作品的艺术风格和特点有所认知，了解中国源远流长的传统文化艺术。
努力提高学生基本的艺术素养和欣赏绘画的能力。使学生可以开阔视野，陶冶情操的目的。教学重点：
让学生对我国悠久的文化传统和绘画艺术作基本的了解和认识。介绍中国古代绘画的基本发展脉络、演变、以及多种风貌的艺术风格。教学难点：
1、高艺术美欣赏能力，以欣赏不同时期的绘画风格和特点，引导学生认知能力的提高。
2、教师课堂驾驭能力和知识文化底蕴提出了很高的要求。 教学方法：
1、比较分析法
2、运用投影仪辅助教学。
3、引导探究法 教学过程：
导入课题：中国画的种类 从题材分为：人物画、山水画、花鸟画 从形式分为：工笔、写意两种 工笔的特点是：工整 细致 写实写意的特点是：简练 夸张 变形
一、分组阅读、讨论 活动
第一组：中国早期的独幅绘画作品-帛画、敦煌莫高窟壁画
思考问题：什么是帛画？它画的主要内容是什么？敦煌莫高窟壁画的内容？说说色彩的特点？
第二组：中国古代人物画
思考问题：各中国画种类发展概况？（年代 发展时期 代表人物 代表作品）以及该画种类的特点？
二、两个组各选一位代表具体分析评价一幅代表作品：①内容②艺术语言③渗透自己的一些观点与认识
三、交流、欣赏
（一）、早期的独幅绘画作品---帛画、中国是最早掌握养蚕的国家，丝织业的发展成就了中国最早独幅绘画的产生。这就是中国绘画的雏形———帛画。
例：以课文中《龙凤仕女图》为例引导学生分析帛画的艺术特色（线条勾勒、平涂着色、构图完整、造型生动）和产生的时代背景（古代葬仪中使用的旗帜，具有一定的宗教迷信色彩），了解帛画对今天中国绘画所产生的重大意义（奠定了中国画以线条为主的表现形式）。
设计理由：事先设置问题，以图文并茂的方式引导学生思考，使学生在思考中加深对知识的理解。
思考问题：
1、是帛画？
2、《龙凤仕女图》和《 人物御龙图》主要画的内容是什么？
（二）、敦煌莫高窟壁画 --世界最大的艺术宝库
1、什么是壁画？
2、敦煌莫高窟壁画的内容？色彩的特点？
3、《鹿王本生图》向我们叙述了怎样的佛教故事？反映了
什么样的佛学道理？
4、引导学生欣赏并分析《鹿王本生图》的艺术特色？ 《三》、中国古代人物画
（1）中国古代人物画对于人物的描绘，不仅仅是满足外形的肖似，而是更着重人物性格与内心世界的揭示，即所谓的传神。
（2）中国古代人物画的独特传统，还表现在善于运用长卷的形式，突破时间和空间的限制，真实而细致地描绘现实生活的场景及其人物活动。
（3）中国古代人物画的独特传统，还表现在高度的笔墨技巧与技法的多样性。对下面作品的讲解：
《步辇图》：阎立本 这幅作品忠实地表现了唐代中央政权与边远民族的友好交往，具有重要的历史价值。人物动态较为拘谨而重面部特征的刻画。
《文苑图》韩晃 描绘了文人雅集的场景。构图疏密得当，设色淡雅，设色淡雅，笔法细劲流利，衣纹略作颤笔，人物刻画细致入微、动态各异、形神兼备。
《采薇图》：画中人物刻画生动传神，森森然正气溢与笔端。衣纹简劲爽利，以衬托人物刚直不阿的性格。树石画法粗简，墨色湿润。
《张卿子像》：明代肖像画的代表作，画家对人物面部的刻画细腻，富有体积感，衣纹用笔简洁，人物比例适度，体态自然，栩栩如生，体现出画家非凡的观察与表现能力。
《渔翁渔归图》：清代画家黄愼的作品，画面人物动态生动，富有生活情趣。此图为水墨大写意，水墨交融，画家以狂草入画，画风粗豪奔放，气势贯通，别具一格。
提问：（1）以上作品的表现手法上有什么异同？
（2）、分别表现了怎样的意境？
（3）你比较喜欢哪幅作品，为什么？
四、课堂小结
第5篇：高一(7)班 我的大学主题班会教案
高一（7）班“我的大学”主题班会
班会时间：2008-11-17 地点：本班教室 筹备人：包峪惠 谢雨涛 主持人:付伟凭 人员：高一（7）班全体同学、班主任 【教育目的】
随着物质生活水平的提高，以及越来越多的独生子女的涌现，现在的中学生一代，不缺吃，不缺穿，因为生活的安逸，他们少了对未来的打算，往往只是得过且过，很少有学生明确求学路上的真正目的是什么，因而培养他们对未来的憧憬显得任重而道远。通过本次班会，让学生体会大学的美好，树立要考上大学，期望美好生活的愿望。【活动准备】
1.播放视频国际知名大学哈佛大学（校园建设，知名校友，学校成绩）2.图片国内知名大学（校园建设，知名校友，学校成绩）3.学生个人准备，我最理想的大学 活动思路：
由故事《料理鼠王》引入
1.观看视频图片，介绍国内外著名的大学
2.故事群英会（同学们讲自己知道的关于理想的故事）4.我的理想（在纸条上写上各人的理想，可匿名）背景音乐：《我的未来不是梦》
5.观看励志视频“我的大学梦”，教师总结，表明理想的重要性和实现理想要付出努力。
四、活动过程：
1、观看《料理鼠王》电影片段，引入主题：
主持人发言：
在世界闻名的美食之都--巴黎，一只名叫雷米的小老鼠一心想成为一个伟大的厨师。但是，“理智”的亲人却时常提醒他不要妄想，因为对于香气漫溢的厨房来说，老鼠已然是最不受欢迎的主儿！不过，当“残酷”的命运把它带到巴黎城市的下水道的时候，小雷米猛然发现自己正好来到了自己仰慕已久的著名厨师奥古斯汀·古斯特主灶的一家法国名餐馆的下面。这样的绝佳机遇给了小雷米不尽的勇气，于是他决定留下来，期望在这里达成自己成为一位老鼠名厨的愿望。但雷米灰灰的外表自然会招致人们的厌恶甚至是四处追打。不过，乐观的小雷米对于烹调的热情很快就将一切不如意变成了一场精彩和激动人心的老鼠赛跑，甚至将整个巴黎美食界搅的天翻地覆。还好，幸运的小老鼠遇到了一个在后厨帮工的年轻人——林贵尼(直译过来就是意大利扁面条)。尽管他缺少厨艺的天赋，但他正拼命得想保住自己的工作。这两个家伙的相遇是一拍即合，一个“人鼠美食联盟”就这样形成了。小老鼠躲在厨师帽中，用操纵林贵尼的手臂，帮助他做出一道又一道精美大餐。两个人的愿望终告实现，但接下来麻烦依旧不断。他们要躲避神经兮兮的主厨，他们要说服雷米的家人理解他的追求，当然，还有林贵尼青涩美好的爱情。最后，功夫不负有心人，他们终于烹制出全巴黎最棒的普罗旺斯闷菜，并向世人展示了小老鼠爱厨房的无比热情…
《料理鼠王》就是这样一个故事，美妙真诚但却并非完全是童话式的非现实。透过一只老鼠的奋斗和努力，作为人类的我们得到了太多的感动和激励。虽然本该资料由书利华教育网【www.ShuLiHua.net】为您整理提供
片依然走的是大众化的主题路线，一只老鼠和一个普通人类的友谊，一份不可能完成的任务，在反对声中任毅然坚持自己的梦想。
2、播放国内外知名的大学视频照片 哈佛大学 牛津大学 剑桥大学 清华大学 北京大学
3.故事群英会（同学们讲自己知道的关于理想的故事，老师可以自己先讲，带动气氛）
哈佛故事
有一年，一群意气风发的天之骄子从美国哈佛大学毕业了，他们的智力、学历、环境条件都相差无几。在临出校门时，哈佛对他们进行了一次关于人生目标的调查。结果是这样的：
27%的人，没有目标；
60%的人，目标模糊；
10%的人，有清晰但比较短期的目标；
3%的人，有清晰而长远的目标。
以后的25年，他们开始了自己的职业生涯。
25年后，哈佛再次对这群学生进行了跟踪调查。结果是这样的：
3%的人，25年间他们朝着一个方向不懈努力，几乎都成为社会各界的成功人士，其中不乏行业领袖、社会精英；
10%的人，他们的短期目标不断的实现，成为各个领域中的专业人士，大都生活在社会的中上层；
60%的人，他们安稳的生活与工作，但都没有什么特别的成绩，几乎都生活在社会的中下层；
剩下27%的人，他们的生活没有目标，过得很不如意，并且常常抱怨他人，抱怨社会、抱怨这个“不肯给他们机会”的世界。
其实，他们之间的差别仅仅在于：25年前，他们中的一些人知道自己到底要什么，而另一些人则不清楚或不很清楚。4.游戏：我的理想话你知 主持人：
下面我们来个小游戏，游戏是：音乐传球，当音乐停时球传到谁手上，谁就要站起来跟大家分享自己的理想，音乐！（此一环节，能保证学生谈谈个人的理想）背景音乐：《我的未来不是梦》 5.观看励志视频“我的大学梦”，6.教师作总结，表明理想的重要性和实现理想要付出努力。
五、总结：
我们班级成绩不好虽然也不乏认真学习的同学，但是也存在很多部分的学生是非常不爱学习，没有理想没有目标的，整天就迷迷糊糊地渡过，没有为自己的未来思索过，没有为自己的学业规划过。似乎思想还停留在小学的那种无忧无虑的幼稚无知的阶段，全班的学习气氛和课堂纪律也存在诸多的问题，需要迫切的改进。同时很多同学也对未来充满了期待，他们会问我大学是怎样的，大学难不该资料由书利华教育网【www.ShuLiHua.net】为您整理提供
难考，大学的生活又是怎样的呢？因此在这种情况下，我决定开展一个关于理想和大学的一个主题班会。
通过这次主题班会，我了解到很多学生虽然不爱学习但是都有着非常美好的理想，对未来也充满了向往。他们需要的是鼓励，努力以及信心，本次班会课就是要鼓舞学生树立理想，增强自信，为未来而奋斗。而“我的大学梦”励志视频，也很好地吸引了学生的眼球，同时也启发了学生对未来的思考以及规划，总的来说，本节主题班会的受到了较好的教育熏陶效果，班里的学风也大有改善。
该资料由书利华教育网【www.ShuLiHua.net】为您整理提供
