检检讨书分几个部分(汇编20篇)

尊敬的公司领导人：

公元20xx年1月4日，元旦假后第一天上班，我没能按照公司规定的时间(早晨9点15分前)赶到公司，抛除一切所谓的客观原因诸如家住的太远、身体不适、公共汽车时间不好掌握等等，我个人认为这是主观上长期以来在我头脑中形成的严重资产阶级自由化思潮极端泛滥的结果，这种不良思潮泛滥的最直接表现就是自由散漫，把个人的困难凌驾于公司组织原则之上，置广大公司员工的集体利益于不顾，置公司领导班子的威信尊严于不顾;置我们公司的企业文化宗旨于不顾;自私自利、自我放纵、丢弃原则、利欲熏心……我对我个人所犯下的这个严重错误感到痛心疾首，感到无比遗憾，感到非常可耻，感到无以复加的后悔与悲痛。

最后，我再次衷心希望公司全体员工以我为反面教材，拿我做一面黑色的镜子，每天对照自己、检查自己。倘能如此，我想今后类似的悲剧就不会再上演，倘能如此，则吾幸甚，公司幸甚!

此致!

敬礼

XX连长：

请允许我这样称呼你，这样可以让我想起小学时写检讨书的感觉，在此引用我当时班主任的一句话“态度要端正，检讨要彻底!”_____我错了，我不该在公司里玩手机，这是很不认真对待纪律的严重问题，这几天来，我认真反思，深刻自剖，为自己的行为感到了深深地愧疚和不安，在此，我谨向各位领导做出深刻检讨，真的大错特错了。

通过这件事，这虽然是一件小事，但同时也是长期以来对自己放松要求的结果。这次发生的事使我不仅感到是自己的耻辱，更为重要的是我感到对不起领导对我的信任，愧对领导的关心。

希望领导能原谅我一时疏忽犯下的过错，经过这件事，我会更严格要求自己，使我可以通过自己的行动来表示自己的决心，以加倍努力的工作来为我单位的工作做出积极的贡献，请领导相信我。

检讨人：XX

年月日

尊敬的经理：

我怀着十二万分的愧疚以及十二万分的懊悔向你们写下这份检讨书，我为自己的错误作行为感到了深深地愧疚和不安，在此，我向经理做出深刻检讨：

鉴于7月23日提报的资料有误，由于个人的疏忽，把金额写错，原本是和宏华进的进账金额10600元错写成了10000元。相差金额600元。竟然犯了如此低级的错误，归结原因如下：

1.责任心不强，工作作风不深入，不踏实。急于把事情做完，而没有做好它。就像经理常说的，“做事要做好它而不是做完他”。

2.做事粗心大意，不细心，应仔细核对金额后再写。

通过这件事，我重新反思了自己读书学习、做人、做事的态度，感悟到：

1、一个人一生最重要的是做事做人的能力。做人要专注，做事也要专注。做事不专心，一定无法把事情做得圆满，无法清楚地掌握细节。学习就在做人、做事的点点滴滴中。经典绝不是在书本里，而是在做人、做事的点滴中。“学如逆水行舟，不进则退”，读了那么多的书，假如不融会贯通，不与生活结合，就很难有喜悦，就是古人所讲的“学而时习之，不亦乐乎。”

2、“学习最重要的境界是体悟。如果学习中不能体悟，那只是“记问之学”，就好像人吃了东西没有消化，对身体当然就没有帮助，甚至还有害处。

因此，这次发生的事使我不仅感到是自己的失误，更为重要的是我感到对不起经理对我的信任，愧对经理的关心。

同时，要诚心的谢谢经理，如果不是经理及时发现，并要求自己深刻反省，而放任自己继续放纵和发展，那么，后果是极其严重的，甚至都无法想象会发生怎样的工作失误。因此，通过这件事，在深感痛心的同时，我也感到了幸运，感到了自己觉醒的及时，这在我今后的人生成长道路上，无疑是一次关键的转折。所以，在此，我在向经理做出检讨的同时，也向您表示发自内心的感谢。

检讨人：XXX

时间：2015.7.17

对于一件事的叙述，要有层次，如果内容较多，步骤或层次鲜明，则可以氛围2-3个自然段进行描写，这样，从结构上来看，层次就非常鲜明，便于阅卷老师阅读和了解文章所讲内容。当然，还有非常重要的一点不能忽视，有了好的开头和结尾，中间表述的内容一定要紧密围绕中心去写，千万不要写着写着就“跑偏”了!如果是分2-3个自然段进行描写，那么每个自然段的内容和字数要把控好，尽量平均一下字数和内容，不要造成内容过长的情况。

如果你能够掌握以上的几个要点，在平时多加训练，在考试中，作文将是为你赢得好成绩的关键!

很遗憾要交这份上自习课讲话的检讨书给您，通过写这份检讨书，我对于自己所犯的错误有了很深的认识。众所周知，上自习课也是学校安排的正规课堂学习，遵守自习课课堂纪律更是理所当然的，但愚笨的我却犯下了这样的错误，真的是不应该。

努力学习，遵守校纪校规，爱护同学是我们每一个学生应该做的，也是中华民族的优良传统美德，可是我作为当代的学生却没有好好的把它延续下来。而我却都在无知中遗失了组织纪律，不能很好理解自己在这所学校学习目的，现在的我真是觉得愧对老师，愧对家长，愧对培育我这么多年的学校啊。

今天上午的自习，我在课堂上吵闹，让老师您在百忙之中也还为我的不懂事儿忧心，在此我特为我的无知，特向您做最深刻的检讨。 首先，我认识到造成我自习讲话最直接的原因是我的自我约束力能力过差了，当把作业完成以后，就觉得没事可做;就找了几个同学聊天，说话声音于是便无所顾忌的加大了，慢慢的演变成了飞扬的课题气氛。当然，这不能成为自习课不遵守纪律的借口。先人曾说过我们只有认真反思错误，寻找错误的深刻根源，认清问题的本质，才能给集体和自己一个交待，从而得以进步。 我在此保证如果有一次重来该国的机会，我会尽我之所能克制自己，绝不犯同样的错误了。

小学生打架检讨书

我已经意识到我的错误了，而且认识到了此次错误严重性。

我知道我昨天确实是太冲动，太不冷静了。我错了，脾气差已经不对，先动手打人就更不对了。

我应该多为别人着想，多忍让，多包容她。我以诚恳的态度承认我的错误，我身上的确存在问题，我已经很深刻地认识到了这一点。

通过这件事，我充分认识了自身的严重缺陷。我知道自己应该认真检讨自己的行为，认真对自己的脾气、性格进行深刻的反思。我确实脾气暴躁，不够冷静，应该通过这件事清醒地认识自己的错误，积极改正。

其次，我还应该团结同学。而我不但没有那样做，反而还破坏同学之间的安定团结。在这一点上我做的也是十分十分的不够。再次进行深刻地自我检讨。

事情已经发生了，我应该积极的面对它，解决这件事。现在我能做的，除了反省自己的错误，检讨自己之外，唯一的就是希望能够把这件事以很好地方式解决，能够让我们像以前一样的相互帮助，和平友好的学习生活。为此，我希望xx同学也能够正确地认识这件事以及我们之间的关系。希望她能够和我重归于好。

从现在起，我应该时刻警示自己，吸取教训。从今以后，我要更加严格的要求自己，决不再犯类似的错误。不但是对这个缺点积极改正，还要多方面反省自己自身的缺陷，多方面完善自己。

这件事后，即使我身上的伤好了，我内心里教训也会深刻地烙在我的心里，时刻提醒着我严于克己，宽以待人。决不让类似的事在我身上再次发生，同时，我也要以我的亲身感受，向其他同学进行警示，使大家都了解我的内心想法，提醒大家不要像我一样犯下这样的错误。

希望老师和同学们在今后的工作、生活、工作中多多帮助我，帮助我克服我的缺点，改正我的错误。

为了挖掘我思想上的错误根源，我在此进行了十分深刻的反思和检讨。也真心地希望我能够得到改正的机会。请老师和同学们多多监督我。

初中生打架检讨书

尊敬的学校领导、老师：

非常抱歉地向你们递交我这份初中生打架伤人的检讨书。对于此次打架伤人的错误，我表示坚决承认，不予狡辩。

我对因这次打架伤人错误造成王同学手臂被我抓伤流血，以及给班级乃至全校的校园氛围造成的不良影响。向大家表示深深的歉意与愧疚。

回顾我的错误：2011年7月1日星期五下午，我因为跟王同学因为一些口角发生肢体冲突，之后是我先动手打了王同学一巴掌，之后还用力抓伤了王同学。期间虽然王同学有还手，但是冲突无疑是我先挑衅的。所以错误的大方面还是我的责任。在此，我深深地要向王同学表示检讨与道歉。

此次错误之后，我深表内疚，充分暴露出我存在种种问题：1。纪律意识不强。2。年轻气盛、年幼无知。3。脾气暴躁，缺乏自我控制能力。4。过于鲁莽，手段卑鄙。

经过面壁思过、深刻反省，我决心好好改正：

第一，此事之后我要认真背诵《中学生日常行为规范》，好好地给自己上一天政教课。

第二，我要通过此次错误认真吸取教训。

第三，今后我要加强身心调理，加强对自身心态的控制力。

第四，我要为此事向王同学道歉，并且对于医疗费、王同学的精神损失给予适当补偿，以好好弥补我的过错。

领导、老师们，我发誓今后一定从此次错误中吸取教训，不敢再犯这类错误了。

此致：

非常抱歉!

检讨人：商仁哲

时间：2011年7月7日

高中生打架检讨书

亲爱的老师：

今天，我怀着愧疚和懊悔给您写下这份检讨书，以向您表示我对上课讲话这种不良行为的深刻认识以及再也不打架的决心这是一次十分深刻的检查，我对于我这次犯的错误感到很惭愧，我真的不应该打架我不应该违背老师的规定，我们作为学生就应该完全的听从老师的话，而我这次没有很好的重视到老师讲的话。我感到很抱歉，我希望老师可以原谅我的错误，我这次的悔过真的很深刻。

相信老师看到我的这个态度也可以知道我对这次的事件有很深刻的悔过态度，我这样如此的重视这次的事件，希望老师可以原谅我的错误，我可以向老师保证今后一定不会再发生类似的事

犯了这样的错误，对于家长对我的期望也是一种很大的打击，家长辛苦的赚钱，让我们孩子可以生活的好一点，让我们可以全身心的投入到学习当中，可是，我却违背了家长的心意，我犯了这样的错误，简直是对于家长心血的否定，我对此也感到很惭愧，家长的劳累是我们所不知道的，每天为了生存而忙碌，为了家庭而承受着巨大的压力，这一切的一切都是我们所不能够了解的，我们唯一可以做的就是做他们的乖孩子，听从家长的话，家长是我们最亲的人，也是我们在现在这个社会上最可以信任的人，所以我们就要尽量的避免家长生气，不给他们带来不必要的烦恼。而我们作为他们最亲的人也不能够惹他们生气，这个都是相互的，当我们伤害到他们的心时，也是对于自己心的伤害，因为我们是最亲的人。没有任何人可以取代。

这次的事件我真的感到抱歉，希望老师可以原谅我，可以认可我认错的态度，我真的已经深刻的反省到我的错误了，希望老师再给我知错就改的机会。也希望同学也要引以为戒，不要犯和我一样愚蠢的错误了，这次的教训真的很大很大。

早在我踏进校们，老师就已三申五令，一再强调，全校同学不得打架斗殴可是今天下午我还是违反了。

老师反复教导言犹在耳，严肃认真的表情犹在眼前，我深为震撼，也已经深刻的认识到事已至此的重要性。

请老师原谅我吧!

单位打架检讨书

尊敬的领导：

2010年3月16日，我与同事郎同事发生了争执，事由起因是因为我与xxx同志因为买书的事情开始吵架，到最后出手打人。对于此事，王主任当天中午就让我们回家写检讨，我个人并不是特别情愿，当天我并没有认识到自己的错误。虽然第二天我交了检讨书，但在内心我并不认为自己错。也是因此，导致了3月17日我再次和他出手打架。

其实，不管我个人对他有多大意见或不满，我不能以这种极端的方式去解决这件事情，我在回家这几天白天黑夜里都在思考，我觉得自己的行为是幼稚并冲动的!

这几天我在网上找什么叫“团结”、“团队组织”“一个人的个人修养”等文章。看了许多也明白了，做人要有忍让度的道理，不管做什么事情都要忍!人的优雅关键在于控制自己的情绪，用嘴伤害人，是最愚蠢的一种行为。可是那天我没有做到，事情发生后，我现在在此向领导和同事表示歉意，这件事情是我不对，并影响了同事们的工作!在这里我做出深刻的检讨!

一个人长大的过程，就是不断获得自由的过程，也是学会管理自己情绪的过程。我们的不自由，通常是因为来自内心的不良情绪左右了我们。一个能控制住不良情绪的人，比一个能拿下一座城池的人强大。

藏在内心的不良情绪在生活中时时涌现，所以我要学会去控制，人的一生有太多的路要走，有太多的事情要去经历，有太多人需要去接触。我的愤世疾俗能带给我什么呢?我要学会去看待、宽容、包容我身边的一切。学会大度、宽容、细致的去处理在身边发生的每一件事情。

我应该做到团结，团结是由多种情感聚集在一起而产生的一种精神。团结并不只存在于志同道合的人群之中。想要成为一个团结优秀的集体，只需要我们都用真诚去面对集体中的每一个人，让这个集体里的每一个人，都感觉到心灵的温暖。学会在他人的赞赏中寻得自信，而不是狂妄自大;学会倾听他人的话语，而不是妄加评论;学会客观地看待他人的言论，而不是偏袒憎恶;学会发现他人的优点，而不是放大缺点;学会平和地对待他人的缺陷，而不是挖苦讽刺;学会在必要的时候让步，而不是斤斤计较，正所谓“忍一时风平浪静，退一步海阔天空。”理所当然的，彼此之间还要互相帮助，这样才是一个团结的集体!

一个团结的集体所遇到的任何困难都会迎刃而解，因为集体拥有个人无法比拟的无穷智慧。友爱产生动力，和谐铸就辉煌。虽然我们每个人不是最优秀的，但我们在一起就可以组成一个最优秀的集体——友爱产生动力，和谐铸就辉煌，团结就是力量!我们也是一个团队，团结协作是一切事业成功的基础，个人和集体只有依靠团结的力量，才能把个人的愿望和团队的目标结合起来，超越个体的局限，发挥集体的协作作用，产生1+1>2的效果。我们在同一个单位工作，每个人的工作，都有相对的独立性，又都与全局相关联，如果一个人只顾自己，不顾他人，不肯与他人协作，势必会影响团队的战斗力和整体形象。人们常说：立足本行如下棋，输赢系于每个棋子，“一招不慎，满盘皆输”，如果整个棋局都输了，再有力量的棋子也没有什么用了。

我个人觉得：“集体是一个大家庭，我们每个人都是其中一分子。团结、互助、友爱是人生必不可少的道德品质，只有拥有这种优秀的品质，我们才能有机结合起来。团队精神的基础是尊重个人的兴趣和成就，核心是协同合作，最高境界是全体成员的向心力、凝聚力，个体利益和整体利益的统一，并进而保证组织的高效率运转。为企业为工作创造出更好的效率!

树欲静而风不止，真正的自由就是表现在：树根的坚定，树杆的力度和树枝的飘摇自如，三者和谐统一。

通过这件事，在深刻反省的同时，我也感到了幸运，感到了自己觉醒的及时，这在我今后的人生成长道路上，无疑是一次关键的转折。所以，在此，我在向领导做出检讨的同时，也向你们表示发自内心的感谢。通过各位领导的教育、关爱及对于我的期望，今后不管任何事都三思而后行。不辜负领导们的期望。

这件事情，无论领导怎样从严从重处分我，扣工资或其它任何方式，我都不会有任何意见。同时，我可以通过自己的行动来表示自己的觉醒，以加倍努力的工作为单位做出积极的贡献，请领导相信我。

尊敬的杜老师：

首先我为今天上午犯下的错误深刻的悔过，今天早上由于自己的懒惰，就缺席了1-2节的中国经典文学，在班里面造成了严重的影响，经过老师的教导，我知道了自己错误之所在，为自己的行为感到了深深地愧疚和不安，早在我刚踏进这个学校的时候，学校以及学院就已经三令五申，一再强调，作为一个大学的学生，上课不应该迟到，不应该旷课。然而现在，我却旷课了。

老师反复教导言犹在耳，严肃认真的表情犹在眼前，我深为震撼，也已经深刻认识到此事的重要性，于是我一再告诉自己要把此事当成头等大事来抓，不能辜负老师对我们的一片苦心，但是，在实际的生活中，由于个人的惰性，我还是把老师的谆谆教诲抛于脑后。今天写下这份检讨书，不仅是因为一个学校纪律处理的程序需要，更确切的来说，是想通过这份检讨，来让自己牢记老师们的教诲，更让自己时刻敲响警钟!

我不想找任何的理由来为自己开脱，因为错了，就是错了，找理由来逃避，只会使自己越陷越深。推卸责任容易变成一种习惯，而这种习惯养成了就难以去改变了。旷课，不是一件小事。杜老师找我谈话的时候，我感到很愧对老师，更愧对我的家人。进大学的以后，什么都觉得很新鲜，觉得自己有股冲劲，这个世界上就没有自己干不成的事情，于是在生活学习中，对自己要求不严格，随意放纵自己。像墙头的野草，风往哪面就想哪边倒，一段时间对什么有兴趣觉得有意思就去忙乎什么，干事情总是三分钟的热度，连最重要的学习都落下了，纪律也散漫了。这种状态一直持续着，我现在都大二了，直到现在我才感觉自己清醒了些。现在，本在申请灾区减免学费的我本应该对自己更加严格的时候，我却堕落起来，为此我感到十分的羞愧，因为这样的错误是愚蠢的。毕竟，想得到这些帮助是需要自己努力的，需要的是一个品学兼优的学生，所以我为此深刻检讨自己。

由于以前也发生过此类状况，受到了老师的批评，所以这些心里十分的难受，觉得辜负了老师对自己的谆谆教导，浪费了老师的精力和时间，我实在是不该，但是这次老师却没有对我发火，并且耐心的劝说我，使我深刻地反省自己的错误，我觉得非常愧疚，此次的反省尤为深刻，使我觉得改正错误是件刻不容缓的事情，经过几个小时的深思，我决定以以下的行为向老师表达自己认错的决心：

1、向老师认错，写检查书。既然自己已经犯了错，我就应该去面对，要认识到自己的错误，避免以后犯同样的错误。

2、提高纪律性。我应该认真学习学校的校规校纪，并且做到自觉遵守。不迟到，不早退，不旷课。有事应该先向老师请假。

3.提高自己的思想觉悟。对各门课程都应该引起重视，并且要养成良好的学习和生活作风。

4.‘学会正确处理问题。以后遇到事情需要冷静的处理，凡事需要三思而后行，多角度的权衡利弊，不能再像以前一样冲动行事，这一点对于自己无论是做人，还是做事都是很重要的。对于自己以前所犯的错误，我已经深刻的认识到了它的严重性，特写下这篇检讨，让老师提出批评，并希望得到老师的原谅。并且向老师保证我以后将不会再犯以上的错误，特别是不会再无故旷课了。希望老师能够给我一次改正的机会，并且真心的接受老师的批评和教诲。同时希望老师在往后的时光里能够监督我，提醒我。我一定不会再让老师失望了。

5、 制定学习计划，认真克服生活懒散、粗心大意的缺点，努力将期考考好，以好成绩来弥补我的过错。

我不想像许多人那样写虚伪的检讨，检讨只是一份死物，改正错误不是靠写检讨，而是靠实际行动!只有真真切切认识到自己的错误，才能改正错误。任何事情都有一个过程，改正错误也有一个过程，而这份检讨将是我的一个监督，一个警钟，监督我一步一步踏踏实实地改正所犯的错误!同时真心希望老师给我机会，能够理解我。不要因为这次我的错误再给我一次处分，因为我一定用自己的行动来证明自己的觉醒，绝对不辜负你们的一片苦心!

此致敬礼

检讨人：

2011年5月

1月16日，参加了单位召开的廉政学习会议，集中学习了《违反中央八项规定精神案例选编》的违规公款宴请、违规发放过节费、公款旅游、接受超标准接待、违规举办“升学宴”等10起案例。

通过学习，在灵魂深处受到强烈的震感，试想中央八项规定实施两年来，反腐斗争力度不断加大，一些“老虎”相继“落马”，中央纪委先后十余次对违反中央八项规定精神的典型案例问题发出通报，形成强大的威慑。但还有一些人不收手、不收敛，对中央八项规定精神置若罔闻，顶风违纪，毫无忌惮。作为党的干部，国家公职人员不认真履行职责，不带头遵守八项规定，却变作戏法突享受，严重违反了党的纪律，是典型的“四风”问题。

作为一名普通党员，通过案例学习，从中受到深刻的教育。一是从中央惩治腐败的力度分析，反腐败斗争进入深水区，要深刻认识反腐败斗争的艰巨性、长期性、复杂性、紧迫性。二是要加强廉政学习，关注中央、各级党委、纪检监察机关反腐败斗争的决策方向，自觉把思想统一到中央对反腐败斗争的形势判断上来，坚决拥护党中央惩治腐败的英明决策。以学习习近平总书记关于惩治腐败的重要论述和《违反中央八项规定精神案例选编》为载体，强化自我约束，积极作为，做到自警、自醒、自勉。三是要深刻认识腐败付出的高昂代价。既政治前途的代价、个人名节的代价、经济的代价、家庭的代价、子女前途的代价。四是只有把遵守好中央八项规定精神和廉洁自律有关制度，把自己关进制度“笼子”，内化一心、外化一行，从灵魂深处摆正位置，

不踏“雷区”、粉身碎骨。才能保住名节，守住幸福，颐养天年。

一、 总体目标

打造国际禅休中心

建设AAAAA国家旅游景区

申报国家级重点风景名胜区

申报国家地质公园，联合其他景区申报大别山世界地质公园

二、总体规模

项目区为店前、冶溪两镇行政区域，总面积289平方公里。

三、总体布局

对**旅游区旅游发展总体格局进行以下分区：

一核、主副双心、两廊道、三片区

（一）一核：

**宗教核心区：由**宗教上下院、五条进山道路周边的寺庙群和文化景观景点组成，呈中华禅宗“一花五叶”式总体布局。

（二）主副双心：

店前镇旅游综合接待主中心：餐饮一条街、宾馆区、仿古一条街、司空大道（通往下院）、滨河公园；

冶溪镇旅游综合接待副中心：旅游文化古城（包括：餐饮一条街、宾馆区、仿古工艺品一条街等）；

（三）两廊道：

店前河农业生态观光廊道：万亩桃花、杏花园、店前河漂流、垂钓园、拦蓄水工程、农家乐、农业观光园等；

冶溪河古生态观光廊道：古生态环境保护工程（水利、林地）、宋风驿道等；

（四）三片区：

东南部自然文化生态观光区：二祖庙保护开发区、红岩峡谷景区、黑**景区、焦家寨阳**村度假村开发、古村落保护区；

冶溪三古生态观光区：古村落、古文化、古生态保护区、宗教题材影视基地、**生态文化区

生态保护与培育区：生态保护区

四、具体建设内容

（一）**宗教核心区

范围：**主峰及附近山地区域，南到黄家下屋，北到洪家山，西到角麓塆，东到刘家老屋的区域。

建设思路与理念：**宗教区由以二祖寺等山上寺庙为核心的**宗教核心区和位于**脚下待修复的寺庙群体及沿着山脚不同方向的五条进山道路组成，呈中华禅宗文化“一花五叶”总体布局。

1、一花——**禅宗核心区

范围：**主峰及附近山地区域，南到扒梳岩，北到汪屋，西到角麓塆，东到太平观的区域。

重点建设项目：

（1）司空佛光

在**顶1227.7高地区域利用激光等现代科技手段打造光影的禅宗二祖佛像，增加**宗教旅游区的禅宗氛围和**作为中华禅宗发源地、禅宗圣地的神秘色彩，进一步增强**旅游区禅宗主题形象。

（2）司空台

在**顶1227.7高地区域打造台形建筑，成为该区宗教主题活动的文化中心和活动中心场所，并作为**上高僧参禅、修行、论道和朝觐的场所。对该区域现有的布局、形象、功能上与“**圣地”和“禅宗圣地”不相适应的各种建筑进行改造，消除各种现代的、世俗的、与禅宗圣地无关的人工建筑和痕迹，用各种禅宗文化主题艺术符号——如四龙护禅、饱含禅宗智慧和典故的小品，营造该区神圣、庄严、散发着大智慧和禅意的环境氛围。

（3）上下院修复工程（民间集资，已经在建）

（4）司空八景及其他景点的保护及建设

（5）**洞景观打造

（6）松波寺修复（民间集资，已经在建）

（7）其他庙宇修复（采取民间集资的办法修复）

2、五叶——**宗教氛围区 （1）北叶——禅学

范围：北至晒谷石，南到**洞的山地区域。

功能定位：观光、禅学参悟、教学、研讨

主题定位：中华禅学院，禅学研究院

重点建设项目：

1）禅学景观道路：

在**北麓开拓一条上山游路，从白帽方向，过徐良，到**北麓中心村，三古文化区的古村落古文化区，到**北门。

2）国际禅学院

在冶溪镇白石村的山间平地构建一所国际禅学院，占地面积超过2万m2，可同时容纳超过800名僧人在此参禅、生活。主体建筑采用唐朝时期的建筑风格、高等级的重檐歇山顶建筑形式的大殿，将**鼎盛时期大唐无相寺的一些建筑风貌、艺术形式在国际禅学院中适当表现出来。

国际禅学院建成后将作为国内外禅学专业人才培训基地，为国内外禅宗寺院提供高质量的禅宗人才。国际禅学院聘请海内外禅宗高僧来此担任主持或普法、论道、讲禅，礼制、作息和佛学相关的生活方式尽可能采用以唐朝为主的古代寺庙的形式。

（2）南叶——儒道（李白登**路线）

范围：司空**麓，北至扒梳岩，南到马玉村，西到万家岭，**余家老屋的山间平坦区域。

主题定位：**主入口综合服务区与位于司空**麓的禅宗主题文化与李白遗迹结合的主题游线和区域。

1）**主入口服务区

重点建设项目包括：

司空广场

司空塔

司空大道

大门及主入口系统，包括：旅游区大门、停车场、餐饮区、司空宾馆、香火一条街及购物街、导引区

2）司空**麓文化氛围区

从店前镇经211省道，到达位于司空**麓的司空**大门和主入口服务区。

现有主要项目：

太白书堂：“太白书堂”乃唐代大诗人李白在**所筑读书之草堂。

范围：南到余塘塆，北到扒梳岩的山地区域。

主题定位：禅宗主题文化与李白在**活动遗迹结合的主题游线和区域。

太白儒道

李白上**的道路。道路的修建要用当地的石材作为路面材料，宽1.4米，两侧要有安全保护设施。

范围：南到余塘塆，北到扒梳岩的山地区域。

李白草庐

功能定位：休闲、观景、品茗

形象定位：四面比较通透的、**附近农家风格的草庐形式

太白酒家

形象定位：唐代风貌的草屋顶的乡村酒家

功能定位：休闲、餐饮、观景

风流亭

打造具有唐朝禅宗建筑风格、亭内设置类似“**流觞”理念和形式的、浪漫主义诗人李白的一种与文学、文化相关的休闲、娱乐活动。

亭子上的匾额上书四个字：“遨**踪”——体现诗仙李白在此遨游、隐居、过闲适生活的历史和旅游主题。

洗马春池别院

位置：位于**上的洗马春池附近

功能定位：度假、休闲

建筑面积控制在2000m2以下，建筑高度控制在7m以下，度假村的颜色采用柔和、暖色系和过渡色，建筑风格体现古朴、自然的风貌。

（3）西叶——古风

范围：从安河村经大冲口到程家屋至山顶。

形象定位：生态、古风、禅意——古生态环境下的禅意

主要开发项目：

1) 旅游区西大门及入口系统

旅游区大门：要体现古色古香的特点，建筑的风格参考冶溪镇一些古宅的建筑风格及元素。

入口系统：包括旅游咨询中心、冶溪旅游商贸一条街、停车场、公共厕所等。

2）茶禅山庄

位置：大冲口平地区域

功能定位：休闲、修心、度假、参禅、品茗、素食餐饮

形象定位：古风、茶韵

3）古禅阡陌

范围：从安河村经大冲口到程家屋的带状区域。

功能定位：旅游景观道路、营造禅意氛围

形象定位：古风、生态、禅意

（4）东叶——宁境

范围：东到宋家老屋，西到太平观，南到青树塆，北到徐家茅屋的山地区域。

形象定位：世外桃源、心灵疗养吧

主要开发项目：

1）通禅小路

范围：从店前石壁埦到徐家茅屋的山间小路及路边区域。

功能定位：步游路、景观走廊

形象定位：山林古貌、禅宗文化

2）禅宗别院

范围：馒头尖及附近山地区域。

主题定位：以禅宗教义为文化核心的世外桃源

功能定位：休心度假

形象定位：心灵疗养吧

（5）东南叶——佛缘

范围：二祖寺下院到上院的区域

形象定位：苦禅之路（这是五条上山道路中最险、最艰难的道路）

功能定位：禅宗寺庙观光、体验、朝拜、参禅

重点工程：在保持**历史寺庙遗址、遗迹原貌基础上，本着尊循历史的原则进行适度修缮和保护，重点是二祖庙的修缮和重建工程；

1）二祖寺下院修复（修复工程已经开始）。

2）司空八景中的部分景点修复（见核心区中八景修复工程部分）。

3）步游道建设，要对沿途步游道路改造升级，增加安全防护设施。

并设置生态免冲厕所。

4) 景点建设

山门修缮、观音洞修缮、观瀑亭，

增加凉亭、观景平台、栈道等设施。

5) 索道：从太平观到二祖寺上院山脚下，作为远期建设项目，当客流量足够大时建设，满足老幼病残孕游客和想快速上山游客的需要，并能和步游道形成环线，避免游客走回头路。

3、山村农家乐区

范围：**周围山村

主题定位：山村农家乐风格的住宿、餐饮综合接待区

功能定位：住宿、餐饮

（二）店前镇旅游综合接待主中心

位置：店前镇区

主题定位：店前镇旅游集散中心、旅游综合接待中心。

功能定位：餐饮、住宿、旅游购物等旅游综合服务。

主要开发项目：

1、旅游综合接待中心

位置：店前镇区

主题定位：店前镇旅游集散中心、店前镇旅游综合接待中心。

功能定位：餐饮、住宿、旅游购物等旅游综合服务。

重点项目包括：

停车场：位于店前镇区，建设面积约4万m2，配有供电设施、供水设施、绿化、垃圾清运和处理、排污设施等。

汽车服务区：向外地来**旅游的各类旅游车辆车提供综合服务，包括：加油站、服务区餐厅、汽车修理公司等。

宾馆区：在店前镇区建设一批星级宾馆，以三星级酒店为主。

餐饮区：建成餐饮一条街的形式，涵盖高中低档次的饭店、餐馆，供应以**地方特色餐饮为主、包括川菜、淮扬菜、鲁菜等大众菜系的各种菜肴和地方特色小吃，以满足不同消费能力的游客的需要。

2、仿古一条街

范围：店前镇老街

功能定位：旅游购物、**西南古文化体验。

形象定位：古朴的、**西南特色的建筑风格和社会风貌。

对现有街道进行环境改造，消除现代痕迹，统一为**西南古貌，尤其是底层建筑，统一为**西南灰瓦、白墙边的建筑风格和视觉形象。

临街底层建筑以商铺为主，出售**、大别山特产、手工艺品。二层以上建筑的建筑风格和用途不再统一要求，视业主自己需求而定。

3、旅游景观道路

范围：店前镇区西部至**下院

形象定位：古朴、庄严、禅意、大器

功能定位：店前镇方向进入**的旅游主干道和景观大道，渲染**作为禅宗名山的禅意氛围

将211省道由店前镇镇西部至下院、主入口段作为由店前镇方向进入**旅游区的景观大道。

4、河滨公园

范围：店前河店前镇区东部河段及河滩地带。店前镇北至彭家岩，南至石塔咀，沿店前河两岸带状区域。

功能定位：城市休闲、游憩区。

形象定位：水韵、生态、自然。

在河段上建造2座堤坝，以扩大水面和河漫滩面积，营造良好的水韵风光和适宜开展漂流、泛舟等水上旅游项目的环境。

重点项目包括：

（1）滨河休闲设施 主要包括：滨河休息长廊、座椅、亲水栈道、长廊等 （2）亭园 打造成由一系列融入禅宗思想、典故和教义的凉亭组成的集观赏性、（休闲、观景等）实用性和禅宗教化功能于一体的，既是景观带，又是小型园林。 （3）回头是岸 将店前镇区东侧河段上的废弃的半座石桥作为载体，将佛教教义中的“佛法无边，回头是岸”融入到这一旅游景点和旅游项目的打造中。 （4）台地度假区 范围：店前镇店前河畔台地 功能定位：（禅宗环境、意境下）度假、休心、修心 形象定位：禅宗建筑风貌和景观意境 5、文物保护区

（１）太岳县旧址

位置：店前镇店前村龚家屋

概况：1948年（民国37年）初，中共**西党史委决定在太湖、**、**三县地区设置太岳县，县政府机关驻地即设于此，高敬亭、何耀榜、林维先、张体学等都曾在块红色土地上战斗和生活过。太岳县旧址现保存完好，现为县级重点文物保护单位。

规划思路：解放战争时期，刘邓挺进大别山，转战大别山时期先后建立8个，其中太岳县是目前仅存的一个。就太岳县旧址的珍贵程度而言，当属国家级文物保护单位的文保界别和国家级旅游资源。可将其作为**旅游区的一个重要景点，**县红色旅游的重要组成部分和爱国主义教育基地。

（２）窑形凸古文化遗址

位置：位于司空**麓，店前村龚家屋南

概况：该窑形凸古文化遗址面积约1万平米，文化层深约3米。采集文物有鼎足、鬲足陶片等，据专家考证，为商殷时代文化遗址。该遗址为县级重点文物保护单位。

功能定位：观光、展览

（3）程家老屋

位置：店前镇程家老屋。

功能定位：（民俗）博物馆

（4）二祖庙保护与开发区

位置：店前镇老街东侧平畈中

概况：二祖庙位于店前镇。

（三）冶溪镇旅游综合接待副中心

主要开发项目有：

1、冶溪旅游商贸文化古城

位置：冶溪镇区附近

主题定位：冶溪镇旅游综合接待中心

形象定位：古韵、**西南建筑风格的古镇

功能定位：冶溪旅游大型综合接待、餐饮、休闲度假、购物、娱乐

主要建设项目：

停车场：位于冶溪镇区，规划面积约4万m2。

汽车服务区

宾馆区：宾馆的软件设施以三星级和二星级宾馆的标准为主。

餐饮一条街

商业街

2、司空驿道

范围：冶溪镇区至大冲口

形象定位：古风、生态，古驿道风貌

功能定位：景观大道，交通+游憩

重点工程：驿道文化景观塑造。

（四）店前河农业生态观光廊道

范围：店前镇北至彭家岩，南至石塔咀，沿店前河两岸带状区域。

概况：该区域现以河滩地为主，河滨有少量经济林木和菜地。

功能定位：景观廊道，滨河观光带

形象定位：生态、自然

重点开发项目有：

１、店前河漂流

位置：店前镇区东侧店前河桃园至野猪坪的河段

功能定位：水上娱乐

２、万亩桃园杏林

位置：店前镇杏花村、桃花店

功能定位：果园观光、采摘、休闲，节庆旅游

3、农家乐

位置：店前镇狮子口东岸

功能定位：餐饮、休闲、观景、垂钓

形象定位：乡土气息、生态野趣

（五）冶溪河古生态观光廊道

主要包括：古生态环境保护工程（水利、林地）、观光道路

范围：北至罗家老屋，南到罗庆冶溪河及两岸带状区域。

功能定位：观光、休闲。

主要开发项目有：

冶溪河观光游憩带

功能定位：观光、休闲

形象定位：自然、生态

（六）东南部山水人文区

主要包括：二祖庙保护与开发区、红岩峡谷景区、黑**景区、阳**林度假村开发、古村落保护开发区。建设项目主要：

1、阳**林度假区

位置：焦家寨

功能定位：度假

形象定位：灰瓦、白边墙、围屋建筑形式的**西南传统民居风格。

重点建设项目：

● 阳**村：作为山地、生态环境下的旅游休闲度假村。

● 阳光餐厅：供应以**地方特色的饮食和小吃，如：豚（番鸭）类菜肴、豆粑类食品等。

● 停车场：作为阳**村的中小型停车场，规划面积约1万m2。

2、自然生态区

功能定位：观光、休闲

主要开发景区有：

（1）白鹿峡谷景区

位置：店前镇白鹿村。

概况：白鹿河峡谷在店前镇白鹿村，全长1000余米，谷深约200米，内有九重瀑布，谷内景观奇异。

（2）黑**景区：

位置：黑**位于**村西南。

概况：黑**上游山腰有一小庙，名为**庵，庵下山间有瀑布奔涌而出，形成深潭，名黑**；泉水依地势而下，汇入店前河。

在黑**瀑布对面的山间平地山建造凉亭，采用中国古典建筑中南派六角凉亭的建筑风格，取名为“龙雨亭”，供游客在此休息、观景。

3、古村落亚区

殷家老屋古村落

位置：店前镇前河村殷家老屋

功能定位：观光、体验

形象定位：**西南古村落，灰瓦、白墙边、马头墙、规整的院落格局

对现有古村落整体格局、建筑本着“修旧如旧”的原则进行适当的修缮和维护，力图恢复其历史原貌，在现有基础上增强殷家老屋的历史风貌和古村落的感觉、氛围和历史气息。

对现有景观环境和环境卫生条件进行改善，使之适应开展旅游活动的需要；针对目前很多院落内人民公社时期的标语、宣传画，一方面对其进行修缮，另一方面搜集和复制人民公社时期的物品，形成“流金岁月”的实景环境和人文风貌。

在殷家老屋开展具有**西南特色的建筑、古村落的实景（静态）展示；以及人民公社时期物品、人民公社时期穿着打扮的旅游从业人员、公社活动共同构成具有参与性的流金岁月体验的旅游活动。

（七）三古生态文化区

主要包括：古树生态亚区、古村落亚区、古文化亚区

范围：冶溪镇金盆村及附近区域。

1、古树生态亚区

位置：冶溪镇冶溪河畔，金盆村及附近区域

功能定位：观光、休闲

主题定位：大别山第一古树群

重点开发项目：

（1）古树群落

功能定位：观光、科普

形象定位：活化石

（2）山林风亭

形象地位：古趣昂然，仙风道骨

功能定位：休息、观景

2、古村落亚区

位置：冶溪镇胡家祠堂、胡家老屋

主题定位：古村落保护

功能定位：观光、民俗体验

重点开发项目：

胡汉三旧宅保护工程（胡汉三博物馆）；

方氏联庆堂保护工程。

3、古文化亚区

位置：冶溪镇金盆村

重点开发项目：

（1）转背古桥

位置：冶溪镇金盆村

形象定位：古朴、自然

功能定位：观光、休闲

4、七里冲景区

范围：七里冲一带是**植被保存最完好的地方，也是水量最丰富的地方，冲内有7挂瀑布，7个水潭。七里冲为**前部（冶溪河）通后部（店前镇、白帽镇）的交通要道，现尚存古驿道数百米。

概况：入七里冲口，祖居余氏人家，利用七里冲峡谷之丰富河水做动力，用水碓、水磨造纸已达数百年之久，所造桑皮纸远近闻名，畅销**鄂两省。

功能定位；文化和自然观光

形象定位：人与自然和谐的典范

重点项目：

1）宗教题材的影视基地建设

2）景区步游道建设

3）农家乐

4）九**周边环境改造工程

5）郑氏宗祠保护维修工程

6）畜牧业养殖

7）人工榨油工艺展示

8）水车动力展示。

5、东方红水库会议商务度假区

范围：东方红水库及周边

功能定位：水上娱乐、会议度假

重点工程：会议商务会馆、环湖游憩小道、修建冶溪镇所在地通往会议商务会馆的道路。

下面的材料旨在丰富学生在是非问题写作方面的思想和语言，考生在复习时可以先分类阅读这些篇章，然后尝试写相关方面的作文题。

对于素材中用黑体字的部分，特别建议你熟读，背诵，因为它们在语言和观点上都值得吸收。学习语言的人应该明白，表达能力和思想深度都靠日积月累，潜移默化。从某种意义上说，提高英语写作能力无捷径可走，你必须大段背诵英语文章才能逐渐形成语感和用英语进行表达的能力。这一关，没有任何人能代替你过。

因此，建议你下点苦功夫，把背单词的精神拿出来背诵文章。何况，并不是要求你背了之后永远牢记在心：你可以这个星期背，下个星期忘。这没有关系，相信你的大脑具有神奇的能力。背了工具箱里的文章后，你会惊讶的发现：I can think in English now！

1.?????? Proverbs

1. A graduation ceremony is an event where the commencement speaker tells thousands of students dressed in identical caps and gowns that individuality is the key to success.

2. The primary purpose of a liberal education is to make one’s mind a pleasant place in which to spend one’s time.

3. Next in importance to freedom and justice is popular education, without which neither freedom nor justice can be permanently maintained.

4. The classroom--not the trench--is the frontier of freedom now and forevermore.

5. Education’s purpose is to replace an empty mind with an open one.

6. It is the purpose of education to help us become autonomous, creative, inquiring people who have the will and intelligence to create our own destiny.

7. You see, real ongoing, lifelong education doesn’t answer questions; it provokes them.

8. People will pay more to be entertained than educated.

9.the most important function of education at any level is to develop the personality of the individual and the significance of his life to himself and to others. This is the basic architecture of a life; the rest is ornamentation and decoration of the structure.

10. The essence of our efforts to see that every child has a chance must be to assure each as equal opportunity, not to become equal, but to become different-to realize whatever unique potential of body, mind, and spirit he or she possesses.

11. A great teacher never strives to explain his vision-he simply invites you to stand beside him and see for yourself.

12. If you can read and don’, you are an illiterate by choice.

2. Damaging Research

A study by National Parent-Teacher Organization revealed that in the average American school, eighteen negatives are identified for every positive that is pointed out. The Wisconsin study revealed that when children enter the first grade, 80 percent of them feel pretty good themselves, but by the time they get to the sixth grade, only 10 percent of them have good self-images.

3. Education and Citizenship

An important aspect of education in the United States is the relationship between education and citizenship. Throughout its history this nation has emphasized public education as a means of transmitting democratic values, creating equality of opportunity, and preparing new generations of citizens to function in society. In addition, the schools have been expected to help shape society itself. During the 1950s, for example, efforts to combat racial segregation focused on the schools. Later, when the Soviet Union launched the first orbiting satellite, American schools and colleges came under intense pressure and were offered many incentives to improve their science and mathematics programs so that the nations would not fall behind the Soviet Union in scientific and technological capabilities.

Education is often viewed as a tool for solving social problems, especially social inequality. The schools, t is thought, can transform young people from vastly different backgrounds into competent, upwardly mobile adults. Yet these goals seem almost impossible to attain. In recent years, in fact, public education has been at the center of numerous controversies arising from the gap between the ideal and the reality. Part of the problem is that different groups in society have different have different expectations. Some feel that children should be taught basic job-related skills; still others believe education should not only prepare children to compete in society but also help them maintain their cultural identity (and, in the case of Hispanic children, their language). On the other hand, policymakers concerned with education emphasize the need to increase the level of student achievement and to improve parents in their children’s education.

Some reformers and critics have called attention to the need to link formal schooling with programs designed to address social problems. Sociologist Charles Moscos, for example, is a leader in the movement to expand programs like the Peace Corps, Vista, and Outward Bound into a system of voluntary national service. National service, as Moscos defines it, would entail “the full-time undertaking of public duties by young people whether as citizen soldiers or civilian servers-who are paid subsistence wages” and serve for at least one year. In return for this period of service, the volunteers would receive assistance in paying for college or other educational expenses.

Advocates of national service and school-to-work programs believe that education does not have to be confined to formal schooling. In devising strategies to provide opportunities for young people to serve their society, they emphasize the educational value of citizenship experiences gained outside the classroom. At this writing there is little indication that national service will become a new educational institution in the United States, although the concept is steadily gaining support among educators and social critics.

4. The Teacher’s Role

Given the undeniable importance of classroom experience, sociologists have done a considerable amount of research on what goes on in the classroom. Often they start from the premise that, along with the influence of peers, students’ experiences in the classroom are of central importance to their later development. One study examined the impact of a single first-grade teacher on her students’ subsequent adult status. The surprising results of this study have important implications. It is evident that good teachers can make a big difference in children’s lives, a fact that gives increased urgency to the need to improve the quality of primary-school teaching. The reforms carried out by educational leaders like James Comer suggest that when good teaching is combined with high levels of parental involvement the results can be even more dramatic.

Because the role of the teacher is to change the learner in some way, the teacher-student relationship is an important part of education. Sociologists have pointed out that this relationship is asymmetrical or unbalanced, with the teacher being in a position of authority and the student having little choice but to passively absorb the information provided by the teacher. In other words, in conventional classrooms there is little opportunity for the students to become actively involved in the learning process. On the other hand, students often develop strategies for undercutting the teacher’s authority: mentally withdrawing, interrupting, and the like. Hence, much current research assumes that students and teachers influence each other instead of assuming that the influence is always in a single direction.

5. Education Philosophy

For the past fifty years our schools have operated on the theories of John Dewey (1859-1953), an American educator and writer. Dewey believed hat the school’s job was to enhance the natural development of the growing child, rather than to pour information, for which the child had no context, into him or her. In the Dewey system, the child becomes the active agent in his own education, rather than a passive receptacle for facts.

Consequently, American schools are very enthusiastic about teaching “life skills” –logical thinking, analysis, creative problem--solving. The actual content of the lessons is secondary to the process, which is supposed to train the child to be able to handle whatever life may present, including all the unknowns of the future. Students and teachers both regard pure memorization as an uncreative and somewhat vulgar.

In addition to “life skills”, schools are assigned to solve the ever growing stoke of social problems. Racism, teenage pregnancy, alcoholism, drug use, reckless driving, and are just a few of the modern problems that have appeared on the school curriculum.

This all contributes to a high degree of social awareness in American youngsters.

6. Student Life

To the students, the most notable difference between elementary school and the higher levels is that in junior high they start “changing classes”. This means that rather than spending the day in one classroom, they switch classrooms to meet their different teachers. This gives them three or four minutes between classes in the hallways, where a great deal of the important social action of high school traditionally takes place. Students have lockers in these hallways, around which thy congregate.

Society in general does not take the business of studying very seriously. Schoolchildren have a great deal of free time, which they are encouraged to fill with extracurricular activities—sports, clubs, cheerleading, scouts—supposed to inculcate such qualities as leadership, sportsmanship, ability to organize, etc. those who don’t become engaged in such activities or have afterschool jobs have plenty of opportunity to “hang out”, listen to teenager music, and watch television.

Compared to other nations, American students do not have much homework. Studies also show that American parents have lower expectations for their children’s success in school than other nationalities do. (Historically, there has not been much correlation between American school success and success in later life.) “He’s just not a scholar”, the American parents might say, content that their son is on the swim team and doesn’t take drugs. (Some of the young do choose to study hard, for reason of their own, such as determining that the road to riches lies through Harvard Business School.)

What American schools do effectively teach is the competitive method. In innumerable ways children are pitted against each other—whether in classroom discussion, spelling bees, reading groups, or tests. Every classroom is expected to produce a scattering of A’s and F’s (teachers often grade A=excellent; B=good; C=average; D=poor; and F=failed). A teacher who gives all A’s looks too soft—so students are aware that they are competing for the limited number of top marks.

Foreign students sometimes don’t understand that copying from other people’s papers or from books is considered wrong and taken seriously. Here, it is important to show that you have done your own work and are displaying your own knowledge. It is more important than helping your friends to pass, whom we think do not deserve to pass unless they can provide their own answers. Group effort goes against the competitive grain, and American students do not study together as many Asians do. Many Asians in this country consider their group study habits a large contributor to their school success.

7. Adult Education

After complaining about many aspects of American life, a 40-year-old woman from Hong Kong concluded, “But where else could someone my age go back to school and get a degree in social work? Here you can change your whole life, start a new business, do what you really want to do.”

So at least to this person, school requirements weren’t inhibiting. And to millions of others, adult education is the path to a new career, or if not to a new career, to a new outlook. Schools generally encourage the older person who wants to start anew, and besides regular classes, schedule evening classes in special programs. Today there are so many people of retirement age in college that it is no longer remarkable.

8. Moral Relativism in American

Improving American education requires not doing new things but doing (and remembering) some good old things. At the time of our nation’s founding, Thomas Jefferson listed the requirements for a sound education in the Report of the Commissioners for the University of Virginia. In this landmark statement on American education, Jefferson wrote of the importance of education and writing, and of reading history, and geography. But he also emphasized the need “to instruct the mass of our citizens in these, their rights, interests, and duties, as men and citizens.” Jefferson believed education should aim at the improvement of both one’s “morals” and “faculties”. That has been the dominant view of the aims of American education for over two centuries. But a number of changes, most of them unsound, have diverted schools from these great pursuits. And the story of the loss of the school’s original moral mission explains a great deal.

Starting in the early seventies, “values clarification” programs started turning up in schools all over America. According to this philosophy, the schools were not to take part in their time-honored task of transmitting sound moral values; rather, they were to allow the child to “clarify” his own values (which adults, including parents, had no “rights” to criticize). The “values clarification” movement didn’t clarify values; it clarified wants and desires. This form of moral relativism said, in effect, that no set of values was right or wrong; everybody had an equal right to his own values; and all values were subjective, relative, and personal. This destructive view took hold with a vengeance.

In 1985 The York Times published an article quoting New York area educators, in slavish devotion to this new view, proclaiming, “They deliberately avoid trying to tell students what is ethically right and wrong.” The article told of one counseling session involving fifteen high school juniors and seniors. In the course of that session a student concluded that a fellow student had been foolish to return one thousand dollars she found in a purse at school. According to the article, when the youngsters asked the counselor’s opinion, “He told them he believed the girl had done the right thing, but that, of course, he would not try to force his values on them. ‘If I come from the position of what is wrong,’ he explained, ‘then I’m not their counselor.’”

Once upon a time, a counselor offered counselor, and he knew that an adult does not form character in the young by taking a stance of neutrality toward questions of right and wrong or by merely offering “choices” or “options”.

In response to the belief that adults and educators should teach children sound morals, one can expect from some quarters indignant objections (I’ve heard one version of it expressed countless times over the years): “Who are you to say what’s important?” or “Whose standards and judgments do we use?”

The correct response, it seems to me, is, is we ready to do away with standards and judgments? Is anyone going to argue seriously that a life of cheating and swindling is as worthy as a life of honest, hard work? Is anyone (with the exception of some literature professors at our elite universities) going to argue seriously the intellectual corollary, that a Marvel comic book is as good as Macbeth? Unless we are willing to embrace some pretty silly position, we’ve got to admit the need for moral and intellectual standards. The problem is that some people tend to regard anyone who would pronounce a definitive judgment as an unsophisticated Philistine or a closed-minded “elitist” trying to impose his view on everybody else.

The truth of the real world is that without standards and judgments, there can be no progress. Unless we are prepared to say irrational things—that nothing can be proven more valuable than anything else or that everything is equally worthless—we must ask the normative question. It may come, as a surprise to those who fell that to be “progressive” is to be value-neutral. But as Matthew Amold said, “the world is forwarded by having its attention fixed on the best things” and if the world can’t decide what the best things are, at least to some degree, then it follows that progress, and character, is in trouble. We shouldn’t be reluctant to declare that some things, some lives, books, ideas, and values are better than others. It is the responsibility of the schools to teach these better things.

At one time, we weren’t so reluctant to teach them. In the mid-nineteenth century, a diverse, widespread group of crusaders began to work for the public support of what was then called the “common school”, the forerunner of the public school. They were to be charged with the mission of school felt that the nation could fulfill its destiny only if every new generation was taught these values together in a common institution.

The leaders of the common school movement were mainly citizens who were prominent in their communities—businessmen, ministers, local civic and government officials. These people saw the schools as upholders of standards of individual morality and small incubators of civic and personal virtue; the founders of the public schools had faith that public education could teach good moral and civic character from a common ground of American values.

But in the past quarter century or so, some of the so-called experts became experts of value neutrality, and moral education was increasingly left in their hands. The commonsense view of parents and the publicthat schools should reinforce rather than undermine the values of home, family, and country, was increasingly rejected.

There are those today still that claim we are now too diverse a nation, that we consist of too many competing convictions and interests to instill common values. They are wrong. Of course we are a diverse people. We have always been a diverse people. And as Madison wrote in FederalistNo.10, the competing, balancing interests of a diverse people can help ensure the survival of liberty. But there are values that all American citizens share and that we should want all American students to know and to make their own: honesty, fairness, self-discipline, fidelity to task, friends, and family, personal responsibility, love of country, and belief in the principles of liberty, equality, and the freedom to practice one’s faith. The explicit teaching of these values is the legacy of the common schools, and it is a legacy to which we must return.

9. Schools Should Teach Values

People often said, “Yes, we should teach these values, but how do we teach them?” this question deserves a candid response, one that isn’t given often enough. It is by exposing our children to good character and inviting its imitation that we will transmit to them a moral foundation. This happens when teachers and principals, by their words and actions, embody sound convictions. As Oxford’s Mary Warnock has written, “You cannot teach morality without being committed to morality yourself; and you cannot be committed to morality yourself without holding that some things are right and others wrong.” The theologian Martin Buber wrote that the educator is distinguished from all other influences “by his will to take part in the stamping of character and by his consciousness that he represents in the eyes of the growing person a certain selection of what is, the selection of what is ‘right’, of what should be.” It is in this will, Buber says, in this clear standing for something, that the “vocation as an educator finds its fundamental expression.”

There is no escaping the fact that young people need as example principals and teachers who know the difference between right and wrong, good and bad, and who themselves exemplify high moral purpose.

As Education Secretary, I visited a class at Waterbury Elementary School in Waterbury, Vermont, and asked the students, “Is this a good school?” They answered, “Yes, this is a good school.” I asked them, “Why?” Among other things, one eight-year-old said, “The principal Mr. Riegel, makes good rules and everybody obeys them.” So I said, “Give me an example.” And another answered, “You can’t climb on the pipes in the bathroom. We don’t climb on the pipes and the principal doesn’t either.”

This example is probably too simple to please a lot of people who want to make the topic of moral education difficult, but there is something profound in the answer of those children, something education should pay more attention to. You can’t expect children to take messages about rules or morality seriously unless they see adults taking those rules seriously in their day-to-day affairs. Certain must be said, certain limits lay down, and certain examples set. There is no other way.

We should also do a better job at curriculum selection. The research shows that most “values education” exercises and separate courses in “moral reasoning” tend not to affect children’s behavior; if anything, they may leave children morally adrift. Where to turn? I believe our literature and our history are a rich quarry of moral literacy. We should mine that quarry. Children should have at their disposal a stock of examples illustrating what we believe to be right and wrong, good and bad—examples illustrating what are morally right and wrong can indeed be known and that there is a difference.

What kind of stories, historical events, and famous lives am I talking about? If we want our children to know about honesty, we should teach them about Abe Lincoln walking three miles to return six cents and conversely, about Aesop’s shepherd boy who cried wolf if we want them to know about courage, we should teach them about Joan of Arc, Horatius at the bridge, and Harriet Tubman and the Underground Railroad. If we want them to know about persistence in the face of adversity, they should know about the voyages of Columbus and the character of Washington during the Civil War. And our youngest should be told about the Little Engine That Could. If we want them to know about respect for the law, they should understand why Socrates told Crito: “No, I must submit to the decree of Athens.” If we want our children to respect the rights of others, they should read the Declaration of Independence, the Bill of Rights, the Gettysburg Address, and Martin Luther King, Jr.’ “Letter from Birmingham jail.” From the Bible they should know about Ruth’s loyalty to Naomi, Joseph’s forgiveness of his brothers, Jonathan’s friendship with David, the Good Samaritan’s kindness toward a stranger, and David’s cleverness and courage in facing Goliath.

These are only a few of the hundreds of examples we can call on. And we need not get into issues like nuclear war, abortion, creationism, or euthanasia. This may come as a disappointment to some people, but the fact is that the formation of character in young people is educationally a task different from, and prior to, the discussion of the great, difficult controversies of the day. First things come first. We should teach values the same way we teach other things: one step at a time. We should not use the fact that there are many difficult and controversial moral questions as an argument against basic instruction in the subject.

After all, we do not argue against teaching physics because laser physics is difficult, against teaching American history because there are heated disputes about the Founders’ intent. Every field has its complexities and its controversies. And every field has its basics, its fundamentals. So they are too with forming character and achieving moral literacy. As any parent knows, teaching character is a difficult task. But it is a crucial task, because we want our children to be healthy, happy, and successful but decent, strong, and good. None of this happens automatically; there is no genetic transmission of virtue. It takes the conscious, committed efforts of adults. It takes careful attention.

10. College Pressures

Mainly I try to remind that the road ahead is a long one and that it will have more unexpected turns than they think. There will be plenty of time to change jobs, change careers, change whole attitudes and approaches. They don not want to hear such liberating news. They want a map—right now – that they can follow unswervingly to career security, financial security, Social Security and, presumably, a prepaid grave.

What I wish for all students is some release from the clammy grip of the future. I wish them a chance to savor each segment of their education as an experience in itself and not as a grim preparation for the next step. I wish them the right to experiment, to trip and fall, to learn that defeat is as instructive as victory and is not the end of the world.

My wish, of course, is na?ve. One of the national gods venerated in our media—the million-dollar athlete, the wealthy executive—and glorified in our praise of possessions. In the presence of such a potent state religion, the young are growing up old.

I see four kinds of pressure working on college students today: economic pressure, parental pressure, peer pressure, and self-induced pressure. It is easy to look around for villains—to blame the colleges for charging too much money, the professors for assigning too much work, the parents for pushing their children too far, and the students for driving themselves too hard. But there are no villains: only victims.

“In the late 1960s.” one dean told me. “The typical question that I got from students was ‘Why is there so much suffering in the world’ or ‘how I can make a contribution?’ Today it’s ‘Do you think it would look better for getting into law school if I did a double major in history and political science, or just majored in one of them?’” many other deans confirmed this pattern. One said: “They are trying to find an edge—the intangible something that will look better on paper if two students are about equal.”

Note the emphasis on looking better. The transcript has become a sacred document, the passport to security. How one appears on paper is more important than how one appears in person. A is for Admirable and B is for Borderline, even though, in Yale’s official system of grading, A means “excellent” and B means “very good.” Today, looking very good is no longer good enough, especially for students who hope to go on to law school or medical school. They know that entrance into the better schools will be an entrance into the better law firms and better medical practices where they will make a lot of money. They also know that the odds are harsh. Yale Law School, for instance, matriculates 170students from an applicant pool of 3,700; Harvard enrolls 550 from a pool of 7,000.

It’s all very well for those of us who write letters of recommendation for our students to stress the qualities of humanity that will make them good lawyers or doctors. And it’s nice to think that admission officers are ready reading our letters and looking for the extra dimension of commitment or concern. Still, it would be hard for a student not to visualize these officers shuffling so many transcripts studded with As that they regard a B as positively shameful.

The pressure is almost as heavy on students who just want to graduate and get a job. Long gone are the days of the “gentleman’s C.” when students journeyed through college with a certain relaxation, sampling a wide variety of courses-music, art, philosophy, classics, anthropology, poetry, religion—that would send them out as liberally educated men and women. If I were an employer I would rather employ graduates who have this range and curiosity than those who narrowly pursued safe subjects and high grades. I know countless students whose inquiring minds exhilarate me. I like to hear the play of their ideas. I do not know if they are getting As or Cs, and I do not care. I also like them as people. The country needs them, and they will find satisfying jobs. I tell them to relax. They cannot.

Nor can I blame them. They live in a brutal economy. Tuition, room, and board at most private colleges now come to at least $7,000, not counting books and fees. This might seem to suggest that the colleges are getting rich. But they are equally battered by inflation. Tuition covers only 60 percent of what it costs to educate a student, and ordinarily the remainder comes from what college receives in endowments, grants, and gifts. Now, the remainder keeps being swallowed by the cruel costs—higher every year—of just opening the doors. Heating oil is up. Insurance is up. Postage is up. Health-premium costs are up. Everything is up. Deficits are up. We are witnessing in American the creation of a brotherhood of paupers—colleges, parents, and students, joined by the common bond of debt.

Today it is not unusual for a student, even if he works part time at college and full time during the summer, to accrue $5,000 in loans after four years—loans that he must start to repay within one year after graduation. Exhorted at commencement to go forth into the world, he is already behind as he goes forth. How could he not feel under pressure throughout college to prepare for this day of reckoning? I have used “he,” incidentally, only for brevity. Women at Yale are under no less pressure to justify their expensive education to themselves, their parents, and society. In fact, they are probably under more pressure. For although they leave college superbly equipped to bring fresh leadership to traditionally male jobs, society has not yet caught up with this fact.

Along with economic pressure goes parental pressure. Inevitably, the two are deeply intertwined.

I see many students taking pre-medical courses with joyless tenacity. They go off to their labs as if they were going to the dentist. It saddens me because I know tem in other corners of their life as cheerful people.

“Do you want to medical school?” I asked them.

“I guess so,” they say, without conviction, or “Not really.”

“Then why are you going?”

“Well, my parents want me to be a doctor. They are paying all this money and …”

Poor students, poor parents, they are caught in one of the oldest webs of love and duty and guilt. The parents mean will; they are trying to steer their sons and draughts toward a secure future. But the sons and daughter want to major in history or classics or philosophy—subjects with no “practical” value. Where’s the payoff on the humanities? It’s not easy to persuade such loving parents that the humanities do indeed pay off. The intellectual faculties developed by studying subjects like history and classics—an ability to synthesize and relate, to weigh cause and effect, to see events in perspective—are just the faculties that make creative leaders in business or almost any general field. Still, many fathers would rather put their money on courses that point toward specific profession—courses that are pre-law, pre-medical, pre-business, or, as I sometimes heard it put, “pre-rich.”

But the pressure on students is severe. They are truly torn. One part of them feels obliged to fulfill their parents’ expectations; after all, their parents are older and presumably wiser. Another part tells them that the expectations that are right for their parents are not right for them.

I know a student who wants to be an artist. She is very obviously an artist and will be a good one—she has already had several modest local exhibits. Meanwhile she is growing as a well-round person and taking humanistic subjects that will enrich the inner resources out of which her art will grow. But her father is strongly opposed. He thinks that an artist is a “dumb” thing to be. The student vacillates and tries to please everybody. She keeps up with her art somewhat furtively and takes some of the “dumb” courses her father wants her to take—at least they are dumb courses for her. She is a free spirit on a campus of tense students—no small achievement in it—and she deserves to follow her muse.

Peer pressure and self-induced pressure are also intertwined, and they begin almost at the beginning of freshman year.

“I had a freshman student I’ll call Linda,” one dean told me, “who came in and said she was under terrible pressure because her roommate, Barbara, was much brighter and studied all the time. I could not tell her that Barbara had come in two hours earlier to say the same thing about Linda.”

The story is almost funny—except that it is not. It is symptomatic of all the pressure put together. When every student thinks every other student is working harder and doing better, the only solution is to study harder still. I see students going off to the library every night after dinner and coming back when it closes at midnight. I wish they would sometimes forget about their peers and go to a movie. I hear the clacking of typewriters in the hours before dawn. I see the tension in their eyes when exams are approaching and papers are due: “Will I get everything done?”

Probably they won’t. They will get blocked. They will sleep. They will oversleep. They will bug out.

Part of the problem is that they are expected to do. A professor will assign five page papers. Several students will start writing ten page papers to impress him. Then more students will write ten page papers, and a few will raise the ante to fifteen. Pity the poor student who is still just doing the assignment.

“Once you have twenty or thirty percent of the student population deliberately overexerting,” one dean points out, “It’s bad for everybody. When a teacher gets more and more effort from his class, the student who is doing normal work can be perceived as not doing well. The tactic work, psychologically.”

Why cannot the professor just cut back and not accept longer papers? He can, and he probably will. But by then the term will be half over and the damage done. Grade fever is highly contagious and not easily reversed. Besides, the professor’s main concern is with his course. He knows his students only in relation to the course and does not know that they are also overexerting in their other courses. Nor is it really his business. He did not sign up for dealing with the student as a whole person and with all the emotional baggage the student brought along from home. That’s what deans, masters, chaplains, and psychiatrists are for.

To some extent this is nothing new: a certain number of professors have always been self-contained islands of scholarship and shyness, more comfortable with books than with people. But the new pauperism has widened the gap still further, for professors who actually like to spend time with students do not have as much time to spend. They are also overexerting. If they are young, they are busy trying to publish in order not to perish, hanging by their figure nails onto a shrinking profession.

If they are old and tenured, they are buried under the duties of administering departments—as departmental chairmen or members of committees—that have been thinned out by the budgetary axe.

Ultimately it will be the students’ own business to break the circles in which they are trapped. They are too young to be prisoners of their parents’ dreams and their classmates’ fears. They must be jolted into believing into themselves as unique men and women who have the power to shape their own future.

“Violence is being done to the undergraduate experience,” says Carlos Hortas. “College should be open-ended: at the end it should open many, many roads. Instead, students are choosing their goal in advance, and their choices narrow as they go along. It’s almost as if they think that the country has been codified in the type of jobs that exist-that they’ve got to fit into certain slots. Therefore, fit into the best paying slot.”

“They ought to take chances. Not taking chances will lead to life of colorless mediocrity. They’ll be comfortable. But something in the spirit will be missing.”

I have painted too drab a portrait of today’s students, making them seem a solemn lot. That is only half of their story; if they were so dreary I wouldn’t so thoroughly enjoy their company. The other half is that they are easy to like. They are quick to laugh and to offer friendship. They are not introverts. They are usually kind and are more considerate of one another than any student generation I have known.

Nor are they so obsessed with their studies that they avoid sports and extracurricular activities. On the contrary, they juggle their crowded hours to play on a variety of teams, perform with musical and dramatic groups, and write for campus publications. But this in turn is one more cause of anxiety. There are too many choices. Academically, they have 1,300 courses to select from; outside class they have to decide how much spare time they can spare and how to spend it.

This means that they engage in fewer extracurricular pursuits than their predecessors did. If they want to row on the crew and play in the symphony they will eliminate one; in the ‘60s they would have done both. They also tend to choose activities that are self-limiting. Drama, for instance, is flourishing in all twelve of Yale’s residential colleges, as it never has before. Students hurl themselves into these productions—as actors, directors, carpenters, and technicians—with a dedication to create the best possible play, knowing that the day will come when the run will end and they can get back to their studies.

They also cannot afford to be the willing slave of organizations like the Yale Daily News. Last spring at the one-hundredth anniversary banquet of that paper—who’s past chairmen include such once and future kings as Potter Stewart, Kingman Brewster, and William F. Buckley, Jr.—much was made of the fact that the editorial staff used to be small and totally committed and that “newsies” routinely worked fifty hours a week. In effect they belonged to a club; Newsies is how they defined themselves at Yale. Today’s students will one or two articles a week, when he can, and he defines himself as a student. I’ve never heard the word Newsie except at the banquet.

If I have described the modern undergraduate primarily as a driven creature who is largely ignoring the blithe spirit inside who keeps trying to come out and play, it’s because that’s where the crunch is, not only at Yale but throughout American education. It’s why I think we should all be worried about the values that are nurturing a generation so fearful of risk and so goal-obsessed at such an early age.

I tell students that there is no one “right” way to get ahead—that each of them is a different person, starting from a different point and bound for a different destination. I tell neither them that change is a tonic and that all the slots are not codified nor the frontiers closed. One of my ways of telling them is to invite men and women who have achieved success outside the academic world to come and talk informally with my students during the year. They are heads of companies or ad agencies, editors of magazines, politicians, public officials, television magnates, labor leaders, business executives, Broadway products, artists, writers, economists, photographers, scientists, historians—a mixed bag of achievers.

I asked them to say a few words about how they got started. The students assume that they started in their present profession and knew all along that it was what they wanted to do. Luckily for me, most of them got into their field by a circuitous route, to their surprise, after many detours. The students are startled. They can hardly conceive of a career that was not pre-planned. They can hardly imagine allowing the hand of God or chance to nudge them down some unforeseen trail.

11. To Err Is Wrong

In the summer of 1979, Boston Red Sox first baseman Carl Yastrzemski became the fifteenth player in baseball history to reach the three thousand hit plateaus. This event drew a lot of media attention, and for about a week prior to the attainment of this goal, hundreds of reports covered Yaz’s every more. Finally, one reporter asked, “Hey Yaz, aren’t you afraid all of this attention will go to your head?” Yastrzemski replied, “I look at this way: in my career I’ve been up to bat over ten thousand times. That means I’ve been unsuccessful at the plate over seven thousand times. That fact alone keeps me from getting a swollen head.”?

Most people consider success and failure as opposites, but they are actually both products of the same process. As Yaz suggest, an activity that produces a hit may also produce a miss. It is the same with creative thinking; the same energy that generates good creative ideas also produces errors.

Many people, however, are not comfortable with errors. Our educational system, based on “the right answer” belief, cultivates our thinking in another, more conservative way. From an early age, we are taught that right answers are good and incorrect answers are bad. This value is deeply embedded in the incentive system used in most schools:

Right over 90% of the time = “A”

Right over 80% of the time = “B~”

Right over 70% of the time = “C~” Right over 60% of the time = “D~” Less than 60% correct, you fail.

From this we learn to be right as often as possible and to keep our mistakes to a minimum. We learn, in other words, that “to err is wrong.

Playing It Safe

With this kind of attitude, you aren’t going to be taking too many chances. If you learn that failing even a litter penalizes you (e.g., being wrong only 15% of the time garners you only a “B” performance), you learn not to make mistakes. And more important, you learn not to put yourself to situation where you might fall. This leads to conservative thought pattern designed to avoid the stigma our society puts on “failure”.

I have a friend who recently graduated from college with a Master’s degree in Journalism. For the last six month, she has been trying to find a job, but to no avail. I talked with her about situation, and realized that her problem is that she doesn’t know how to fail. She went through eighteen years of schooling to try any approaches where she might fail. She has been conditioned to believe that failure is bad in and of itself, rather than a potential stepping-stone to new ideas.

Look around. How many middle managers, housewives, administrators, teachers, and other people do you see who are to try anything new because of this failure? Most of us have learned not to make mistakes in public. As a result, we remove ourselves from many learning experience except for those occurring in the most private of circumstances.

Different Logic

From a practical point of view, “to err is wrong” makes sense. Our survival in the everyday world requires us to perform thousand of small tasks without failure. Think about it: you wouldn’t last very long if you were to step out in front of traffic or stick your hand a pot of boiling water. In addition, engineers whose bridges collapse, stock brokers who lose money for their clients, and copywriters whose ad campaigns decrease sales won’t keep their jobs very long.

Nevertheless, too great an adherence to the belief “to err is wrong” can greatly undermine your attempts to generate new ideas. If you are more concerned with producing right answers than generating original ideas, you’ll probably make uncritical use of the rules, formulae, and procedures used to obtain these right answers. By doing this, you’ll by-pass the germinal phase of the creative process, and thus spend litter time testing assumptions, challenging the rules, asking what-if questions, or just playing around with the problem. All of these techniques will produce some incorrect answers, but in the germinal phase errors are viewed as a necessary by-product of creative thinking. As Yaz would put it, “if you want the hits, be prepared for the misses.” That’s the way the game of life goes.

Errors as Stepping Stones

Whenever an error pops up, the usual response is “Jeez, another screw up, what went wrong this time?” the creative thinker, on the other hand, will realize the potential value of errors, and perhaps say something like, “Would you look at that! Where can it lead our thinking?” and then he or she will go on to use the error as a stepping stone to a new idea. As a matter of fact, the whole history of discovery is filed with people who used erroneous assumptions and failed ideas as stepping-stones to new ideas. Columbus thought he was finding a shorter route to India. Johannes Kepler stumbled on to the idea of interplanetary gravity because of assumptions that were right for the wrong reasons. And, Thomas Edison knew 1800 ways not to build a light bulb.

The following story about the automotive genius Charles Kettering exemplifies the spirit of working through erroneous assumptions to good ideas. In 1912, when the automobile industry was just beginning to grow, Kettering was interested in improving gasoline engine efficiency. The problem he faced was“knockthe phenomenon in which gasoline takes too long to burn in the cylinder-thereby reducing efficiency.

Kettering began searching for ways to eliminate the “knock.” He thought to him, “How can I get the gasoline to combust in the cylinder at an earlier time?” the key concept here is “early”. Searching for analogous situations, he looked around for models of “things that happen early.” He thought of historical models, physical models, and biological models. Finally, he remembered a particular plant, the trailing arbutus, which “happens early,” i.e., it blooms in the snow (“earlier” than other plants). One of this plant’s chief characteristics is its’ red leaves, which help the plant retain light at certain wavelengths. Kettering figured that it must be the red color, which made the trailing arbutus bloom earlier.

Now came the critical step in Kettering’s chain of thought. He asked himself, “How can I make the gasoline red?” perhaps I’ll put red dye in the gasoline—maybe that’ll make it combust earlier.” He looked around his workshop, and found that he didn’t have any red dye. But he did happen to have some iodine—perhaps that would do. He added the iodine to the gasoline and, lo and behold, the engine didn’t “knock”.

[英语作文写作的需要背诵的部分

尊敬的校领导、老师:

今天是2012年6月1日，上午本来有一节企业管理基础课，由于自己的私事，就缺席了3~4节的这堂课，而且没有跟老师请假，在班里面造成了严重的影响，经过老师的教导，我知道了自己错误之所在，和逃课错误的严重性，不管有任何理由，逃课是错的。学生主要任务就是好好上课、好好学习，本职工作不做好，还有什么理由?逃课的本身就是错的。所以我应该检讨!故此时我怀着愧疚和懊悔给您写下这份检讨书,以向您表示我对旷课这种不良行为的深刻认识以及再也不旷课的决心。

记得早在大一入学的时候我们踏进校门,学校和老师就已三申五令,一再强调,全校同学不得旷课。但是今天我还是无故旷课。关于旷课的事情，我觉得有必要说一说。事情的经过是这样的：由于最近天气和饮食不规律导致我胃肠感冒了，早上起来身体严重不适，有些发烧，而且有腹泻的情况，十分难受。所以，我选择了旷课这种行为。虽然我知道这种行为也是不对的，但是我还是做了，现在我认为这种行为很错误，即使不去也应该请假啊，不能这么随随便便啊，影响实在太差了，并且给班级和老师带来了很多的不便。所以，我觉得有必要而且也是应该向老师做出这份书面检讨，让我自己深深的反省一下自己的错误。

真的十分对不起,老师!我犯的是一个严重的原则性的问题。我知道，老师对于我的无故旷课的行为也非常的生气。我也知道，对于学生，保证每堂课按时上课，不早退，不旷课是一项最基本的责任，也是最基本的义务。但是我却连最基本的都没有做到。事后，我十分冷静的想了很久，我渐渐的认识到自己将要为自己的冲动付出代价了，真是罪有应得。老师反复教导言犹在耳,严肃认真的表情犹在眼前,我深为震撼,也已经深刻的认识到事已至此的重要性。如今,大错既成,我深深懊悔不已。深刻检讨,认为在本人的思想中已深藏了致命的错误:思想觉悟不高,本人对他人的尊重不够,以后我将对老师有更多的尊重.对重要事项重视严重不足。平时生活作风懒散,如果不是因为过于懒散也不至于如此。为了更好的认识错误，也是为了让老师你能够相信学生我能够真正的改正自己的错误，保证不再重犯，我将自己所犯的错误归结如下：

首先是思想上的错误：对于自己不是很感兴趣的课程的重视不够，对于不适本专业的课程没有给与足够的重视，所以才会在这节课不去，当然也有身体不舒服的原因在里面，但是这种思想还是对我有着一定的影响，毕竟系主任的课我是觉得没逃的。对于这一点，我开始反省的时候并没有太在意，但是，经过深刻的反省，我终于认识到了，这个错误才是导致我旷课的重要原因。试问：如果我很喜欢这门课程，如果这门课是我们的专业课，我自己会无故随意旷这门课吗?这个错误也反映到了我平时没有旷课的课堂效率上。很多我不感兴趣的课程，往往我并没有自始自终的专心听讲，这种行为虽然没有扰乱同学和老师的教与学，但是这对于自己来说，却是一个严重的错误。对于学校开设的每一门课程都有学校的理由，我们作为学生就更应该去认真学习。对于我旷课的事情，所造成的严重后果如下：

让老师担心我的安全。本应按时出现的我未能按时出现，试问怎么不会让平时十分关心爱护每一个学生的老师担心。而这样的担心很可能让老师整天工作分心，造成更为严重的后果，同时也影响了老师的上课激情，试问没几个人上课，谁还有心思讲课呢。

在同学们中间造成了不良的影响。由于我一个人的旷课，这种随便的放纵的态度，是有可能造成别的同学的效仿，影响班级纪律性，也是对别的同学的父母的不负责，就像一直臭鱼弄砸一锅汤一样，所以这种影响实在太差了。

最重要影响个人综合水平的提高，这门课是企业管理，虽然暂时看着没什么用，但是对于综合水平的提高还是很有效果的，谁知道哪天会用到啊，使自身在本能提高的条件下未能得到提高，实在不应该。

事到如今，大错既成，我深深懊悔不已。深刻检讨，认为深藏在本人思想中的致命错误有以下几点：

自身的思想觉悟和修为不高，对重要事项重视严重不足。就算是有认识，也没能在行动上真正实行起来，这点很致命。

思想觉悟不高的根本原因是因为本人对他人尊重不足。试想，如果我对老师有更深的尊重，我就会不顾一切的去上课，无论什么课，无论几点上我都会义无返顾的奔向教室。如果有这样的觉悟相信我也就不会逃课了。

平时生活作风过于懒散。如果不是因为懒散、粗心大意、记忆力水平低，我怎么会把教学秘书如此辛苦制作出来的课表忘记?

平时和舍友交流不足，未能做到真正意义上的团结同学，试想，若我和舍友交流充足，怎会不知道他们何时离开宿舍?若我和他们真正做到好好团结，他们又怎会不知道我在洗澡?若更进一步我和他们相邀一块上学，旷课的事还有可能发生吗?

对于以上我提到的错误和不足，我决定有如下个人整改措施：

按照老师要求缴纳保质保量的检讨书3000字一份!对自己思想上的错误根源进行深挖细找的整理，并认清其可能造成的严重后果以及不良的影响。

制定学习计划，认真克服生活懒散、粗心大意的缺点，努力将期考考好，以好成绩来弥补我的过错

和同学们加强沟通，多学学那些不逃课、无论什么可都上都不逃的孩子，他们是我的榜样。所以我保证不再出现上述错误

积极行动，追究责任，知羞而奋进。

6月1日发生的事，对我们班，对我个人来讲，都是莫大的羞耻。系领导下发通知惩罚我。我个人认为，这是应该的，我完全赞同系领导的这项决策，从这件事说明我的学习工作还不够扎实，有较大的缺陷。两日来，我一直在扪心自问：“好好学习，天天向上”应是一个学生，不论是大学生，都应该时刻牢记的座右铭。对于上课，不管我是不想去，还是老师讲课讲得不好，我都应义不容辞的去上他的课。然而，我没有尽职尽责地去努力，导致了6月1日不该发生的事发生了。事情发生后，我进行了认真的反思，我个人作了深刻的检讨和自我批评。

：

尊敬的部门领导：

7月19日一上班，我就受到领导问责，因为被公司领导查出自作主张，假冒领导在请假条上签了字。原本以为这事算不上什么，但经过反复思量，整个人从上午到现在一直沉浸在不安之中，我觉得，事件的发生，有违公司制度的执行，作为一家大型国有企业一名行政人员，本应带头遵守公司各项规章，但自己主动犯错，内心久久不能平静并且深怀愧疚之心。

记得20xx年进入公司时，我满怀信心和激情。一晃4年过去了，4年来，自己每天都在和身边的同事努力工作，也从没有过如此念想，没想到如今自己做出了这样的糊涂事来。

事情的起因是。因为我身怀有孕，经常要到医院作例行检查，有时不得不请假。公司已经不让我请病假了，都让我请事假。但公司请假原则是，先发邮件请假，然后分管经理一个月左右回上海一次，需要补单子。因为领导来的很匆忙，我也没有及时准备好单子，就拿了事前请假的单子给领导签字了。后来人事催我要请假单子，我就冒充领导签了几个字。

本事件发生之后，我对事件的发生进行了认真的、深层次的分析，查找出了问题发生的原因。在我所工作的行政岗位发生了这样的事情，不是表面上的一次简单的违规，而是思想随意造成的，在此，向公司领导做出深刻的检讨，并愿意接受公司领导对我的处理。本人以为，产生问题的原因主要表现在以下几个方面：

一是工作要求不严。在日常工作中，没有严格地执行公司各项规定，而是把更多的时间用到了日常的本职工作之中，放松了甚至忽略了日常行为规范的严格要求。

二是责任心不足。单位纪律和作息制度，是我们每个员工都必须严格遵守的，而我总觉得工作时间办自己的一点点小事算不了什么，这样的心态充分暴露出我得过且过、散漫敷衍的不负责心理，万万要不得。

三是没有预计后果。看似一个人在违纪，殊不知在同事中间会造成不良的影响。假如我一个人带了头，有可能造成别人的效仿，影响单位的纪律。

检讨书通过本次事件的发生，使我更清楚的认识到，每一名员工的行为，不仅仅代表着个人的形象，更重要的是代表着我们公司的形象，发生了违法违纪事件，受损的是我们公司。社会上的人会认为我们的管理有多乱，员工的素质有多差，以至于受屋及乌，对我们公司的经营产生影响。可以说，这种事情的发生，是一颗老鼠屎，坏了满锅汤。同时，我还认识到，日常的工作不仅仅是经营目标的实现，还包括员工的思想工作。通过这一次事件，使我更加认识到了做好思想教育工作的重要性。没有教育，员工就没有好的思想和好的作风，就容易发生违规违纪事件。

面对错误，我决心彻底改正，为了避免今后再次发生类似违纪事件，我决心在今后的工作中做好以下几点，在此，特向领导作如下深刻检讨和承诺。

第一，我必须彻底改正这种违规行为，以后不论大事小事，凡领导分管的事就必须做到请示汇报，经领导同意再认真实施，不得擅自作为。

第二，我必须就此次错误向领导做出深刻检讨与道歉，向全体同事表示深深的歉意，并且现身说法，提高大家的守纪意识，以我为鉴，下不为例，自觉接受全体人员的监督。

第三，我必须倍加珍惜工作，爱岗敬业，勤奋努力，将功补过。最后，我恳请领导与单位同事的原谅。

总之，在日常工作中，思想上要与公司保持一致，要不断努力，不能丢失自我，忘记了根本。最后，我恳请组织上监督我今后的一言一行!

以上是我的检讨和思想汇报，不当之处，请领导批评。针对本次事件，我愿意接受公司的任何处理。

检讨人：

20xx年6月23日

【第一篇】

尊敬的单位领导：

近段时间工作老是出错，不仅给自己的压力大而且给公司的利益带来严重的损失。这让我们老总也很生气很头疼，我知道一切的麻烦和错误都在于我的粗心大，能力有限，经验不丰富，记忆不够好。

时刻提醒自己，工作绝不能马虎，一定要实事求是到底。可每次我都会犯同样的错，都会遇到同样的麻烦，都会有一种通病。这真的是我们做这类工作一定要犯的错吗?这真的是我们做这类工作得的相同的病吗?这真的是我们做这类工作必不可少的麻烦吗?为什么这些错误每次不能避免和逃离?为什么错误出现才知错?为什么错了还要给自己解释的理由?或许是习惯，或许是本性，或许是天注定。

前几天我的工作一直都出错，整个公司都跟着乱。我的疏忽，我的粗心，我的失职，一切一切的麻烦给公司带来很多很多的不便和损失。在这里我只能说句：虽然这些错误不是我故意造成的，但损失的利益是因我而起的。我很抱歉，也很忏悔，更要检讨自己。所以现在把自身的工作做一个详细的规划：

在做每件事之前都要反复思考并给予老总审核。

如果没把握的事要先询问经验丰富的同事或朋友，让他们给我提出宝贵的建议和更好的方法。

坚决每天把自己一定要完成的事全部做完并做好明天的待办事件

力争工作时全心投入，因为我的工作不能来半点虚假和玩笑。

不是不犯错，但不能犯相同的错，不能犯不是错误的错，不该犯错的绝对不能错，这次错了下次一定要记住不能再错。

对工作不能差不多，在工作里没有差不多，我不追求最好，但我只求我要把我的工作做到更好。

增强记忆力，提高工作效率，时刻让自己大脑保持清醒，工作进入最佳状态。

脾气和口气要端正，必定我的职责是对外，我的客户是建立在我的言谈举止上。

工作上的麻烦我尽力处理，没办法与我客人沟通和商量的要及时给老总做一个清楚的交代。

请清楚楚做事，明明白白做人，笑的天真，说的幽默，行的潇洒，这是我的宗旨。

请朋友能给我提出宝贵的意见，在这里偶先感激为谢。

【第二篇】

我因为在工作的时候打电话破坏了工司的正常秩序，我感到非常后悔，之前的我会犯这种错误，完全是因为不认真，没有调整好自己的工作态度，思想认识还未到位，一时的错误，它令我懊悔不已!但是这个处罚给我敲响了警钟，我幡然醒悟，理解到无规矩不成方圆，犯了错误就要受到处罚，所以处罚下达以后，我没有怨天尤人，而是潜心从自己身上找错误，查不足，经过一段时间深刻的反醒，我对自己犯的错误感到后悔莫及。

思想上，我重新检讨自己，坚持从认识上，从观念上转变，要求上进，关心集体，关心他人，多和优秀同事接触，交流。

纪律上，现在我一定要比以前要有了很大改变，现在的我对自己的言行，始终保持严格的约束，不但能遵守公司的纪律，更加懂得了身为一名职工哪些是可以做的，哪些是不可以做的。

学习上，我可以不避困难，自始至终为掌握更多知识，使自己的素质全面得到提升,为公司做更多事!

我想再对我的行为做一个检讨，我打电话是不对的，同时还影响了同事们，大家在同时看着我的时候我的感觉也是痛苦的，同事们有的惊吓，有的愤怒，有的嬉笑，我完全浪费了大家的宝贵时间，我是个对自己和对他人不负责的人，我有愧与大家!

但我深深明的到：人无完人，每个人都有自己做错事的时候，重要的是自己犯了错误后如何改过自身，所以此后，我一定严格要求自己。

工作是打电话对我们的工作是百害而无一利的.

经过领导批评，和我个人的反省，保证以后不会再出现此类的情况了，不会因为个人的原因来破坏公司的纪律，这次造成的影响我向大家表示歉意，对不起，请领导给我处罚我愿意接受，请给我一个改过的机会，并请大家原谅我一次。我在以后的工作中一定加倍努力，对公司多做贡献，来弥补这次的过错。请大家相信我。

检讨人：XXX

XX年X月X日

【第三篇】

尊敬的***：

X月X日，在 会议上，正当 在台上讲话时，我不仅没有认真聆听和领会领导讲话精神，却在下面偷偷看报纸，并被领导发现。几天来，我认真反思，深刻自剖，为自己的行为感到了深深地愧疚和不安，在此，我谨向各位领导做出深刻检讨，并将我几天来的思想反思结果向领导汇报如下：

通过这件事，我感到这虽然是一件偶然发生的事情，但同时也是长期以来对自己放松要求，工作作风涣散的必然结果。经过几天的反思，我对自己这些年的工作成长经历进行了详细回忆和分析。记得刚上班的时候，我对自己的要求还是比较高的，时时处处也都能遵守相关规章制度，从而努力完成各项工作。但近年来，由于工作逐渐走上了轨道，而自己对单位的一切也比较熟悉了，尤其是领导对我的关怀和帮助在使我感到温暖的同时，也慢慢开始放松了对自己的要求，反而认为自己已经做得很好了。因此，这次发生的事使我不仅感到是自己的耻辱，更为重要的是我感到对不起领导对我的信任，愧对领导的关心。

同时，在这件事中，我还感到，自己在工作责任心上仍就非常欠缺。众所周知，开会和领导讲话是布置和安排指导工作的最佳途径，也是各部门各单位开展工作的一个重要思想方针的获得渠道。就是在这样重要的场合下，我却看起了报纸，这充分说明，我从思想上没有把会议和领导讲话重视起来，这也说明，我对自己的工作没有足够的责任心，也没有把自己的工作更加做好，更加走上新台阶的思想动力。在自己的思想中，仍就存在得过且过，混日子的应付思想。现在，我深深感到，这是一个非常危险的倾向，也是一个极其重要的苗头，如果不是领导及时发现，并要求自己深刻反省，而放任自己继续放纵和发展，那么，后果是极其严重的，甚至都无法想象会发生怎样的工作失误。因此，通过这件事，在深感痛心的同时，我也感到了幸运，感到了自己觉醒的及时，这在我今后的人生成长道路上，无疑是一次关键的转折。所以，在此，我在向领导做出检讨的同时，也向你们表示发自内心的感谢。

此外，我也看到了这件事的恶劣影响，如果在各个会议上，大家都像我一样自由散漫，漫不经心，那怎么能及时把工作精神贯彻好、落实好，并且把工作做好呢。同时，如果在我们这个集体中形成了这种目无组织纪律观念，为所欲为的不良风气，我们工作的提高将无从谈起。因此，这件事的后果是严重的，影响是恶劣的。

发生这件事后，我知道无论怎样都不足以弥补自己的过错。因此，我不请求领导对我宽恕，无论领导怎样从严从重处分我，我都不会有任何意见。同时，我请求领导再给我一次机会，使我可以通过自己的行动来表示自己的觉醒，以加倍努力的工作来为我单位的工作做出积极的贡献，请领导相信我。

一、人的称谓

谦称：古人称自己一方的亲属朋友时，常用“家”、“舍”等谦词。“家”是对别人称自己的辈份高或年纪大的亲属时用的谦词，如家父、家母、家兄等。“舍”用以谦称自己的家或自己的单幼亲属，前者如塞舍、敝舍，后者如舍弟、舍妹、舍侄等。

敬称：表示尊敬客气的态度，叫做“尊称”。（1）对将军的敬称是麾下。（2）对于对方或对方亲属的敬称有令、尊、等。令，意思是美好，用于称呼对方的亲属，如令尊（对方父亲）、令堂（对方母亲）、令兄（对方的哥哥）、令郎（对方的儿子）、令爱（对方的女儿）。尊，用来称与对方有关的人或物，如尊上（称对方父母）、尊公、尊君、尊府（皆称对方父亲）、尊堂（对方母亲）、尊亲（对方亲戚）、尊驾（称对方）、尊命（对方的嘱咐）、尊意（对方的意思），（3）称谓前面加“先”，表示已死，用于敬称地位高的人或年长的人，如称已死的皇帝为先帝，称已经死去的父亲为先考或先父，称已经死去的母亲为先慈或先妣，称已死去的有才德的人为先贤。（4）对品格高尚、智慧超群的人用“圣”来表敬称，如称孔子为圣人，称孟子为亚圣。后来，“圣”通多用于帝王，如圣上，圣驾等。

特殊称谓主要有以下三种：

（1）百姓的称谓。常见的有布衣、黔首、黎民、生民、庶民、苍生、黎元、氓等。

（2）不同的朋友关系之间的称谓。贫贱而地位低下时结交的朋友叫“贫贱之交”；情谊契合、亲如兄弟的朋友叫“金兰之交”；同生死、共患难的朋友叫“刎颈之交”；在遇到磨难时结成的朋友叫“患难之交”；情投意合、友谊深厚的朋友叫“莫逆之交”；从小一块儿长大的异性好朋友叫“竹马之交”；辈份不同、年龄相差较大的朋友叫“忘年交”；不拘于身份、形迹的朋友叫“忘形交”；不因贵贱的变化而改变深厚友情的朋友叫“车笠交”；在道义上彼此支持的朋友叫“君子交”；心意相投、相知很深的朋友叫“神交”（“神交”也指彼此慕名而未见过面的朋友。）

（3）年龄的称谓。垂髫（tiáo）是三四岁至八九岁的儿童（髫，古代儿童头上下垂的短发）。总角是八九岁至十三四岁的少年报古代儿童将头发分作左右两半，，在头顶各扎成一个结，形如两个羊角，故称“总角”）。豆蔻是十三四岁至十五六岁（豆蔻是一种初夏开花的植物，初夏还不是盛夏，比喻人还未成年，故称未成年的少年时代为“豆寇年华”）。束发是男子十五岁（到了十五岁，男子把原先的总角解散，扎成一束。）弱冠是男子二十岁（古代男子二十岁行冠礼，表示已经成人，因为还没达到壮年，故称“弱冠”。）而立是男子三十岁（立，“立身、立志”之意）。不惑是男子四十岁（不惑，“不迷惑、不糊涂”之意）。知命是男子五十岁（知命，“知天命”之意）。花甲是六十岁。古稀是七十岁。耄（mào）耋 （dié）指八九十岁。期颐是一百岁。

二、天文历法

星宿：宿(xiù)，古代把星座称作星宿。《范进中举》：“如今却做了老爷，就是天上的星宿。”“天上的星宿是打不得的。”古人认为人间有功名的人是天上星宿降生的，这是迷信说法。

月亮的别称：

因初月如钩，故称银钩、玉钩。

因满月如轮如盘如镜，故称银盘、玉盘。

因传说月中有兔和蟾蜍，故称银兔、玉兔、蟾宫。

因传说中月中有桂树，故称桂月、、桂宫。

因传说中月中有广寒、清虚两座宫殿，故称广寒、清虚。

因传说嫦娥住在月中，故称月亮为嫦娥。

因人们常把美女比作月亮，故称月亮为婵娟。

银河：又名银汉、天河。曹操《观沧海》：“星汉灿烂，若出其里。”秦观《鹊桥仙》词：“纤云弄巧，飞星传恨，银汉迢迢暗度。”

文曲星：星宿名之一。旧时迷信说法，文曲星是主管文运的星宿，文章写得好而被朝迁录用为大官的人是文曲星下凡。如吴敬梓《范进中举》：“这些中老爷的都是天上的文曲星。”

二十四节气：

正月    立春、雨水       二月    惊蛰、春分

三月    清明、谷雨       四月    立夏、小满

五月    芒种、夏至       六月      小暑、大暑

七月    立秋、处暑       八月      白露、秋分

九月    寒露、霜降       十月      立冬、小雪

十一月  大雪、冬至       十二月    小寒、大寒

为了便于记忆，人们编出的歌谣：“春雨惊雪清谷天，夏满芒夏暑相连，秋处露秋寒霜降，冬雪雪冬小大寒。”古诗文中常用二十四节气来纪日，如《扬州慢》：“淳熙丙申至日，这里指冬至。”

三、古代地理

中国：现为中华人民共和国简称。但在古代文献中它多用来泛指中原地区。

九州：传说中的我国上古时期划分的九个行政区域，州名今别为：冀、兖、青、徐、扬、荆、豫、粱、雍。后成为中国的别称。陆游诗云：“死去元知万事空，但悲不见九州同。”

中原：狭义的中原指今河南省一带，广义的中原指黄河中下游地区或整个黄河流域。如《出师表》：“当奖率三军，北定中原。”陆游《示儿》诗：“王师北定中原日，家祭无忘告乃翁。”指整个黄河流域。

海内：古代传说我国疆土四面环海，故称国境之内为海内。王勃《杜少府之任蜀州》：“海内存知己，天涯若比邻邦。”

江河：古代许多文章中专指长江、黄河。此处“江”即指长江，“河”则指运河。

江南：长江以南的总称，所指区域因时而异。白居易词云：“江南好，风景旧曾谙。”王安石诗曰：“春风又绿江南岸，明月何时照我还。”

山水阴阳：古代以山南、水北为阳，以山北、水南为阴。《愚公移山》：“指通豫南，达于汉阴。”“汉阴”指汉水南面。

古地名别称：如南京又称建康、金陵、江宁、白下。又如扬州称广陵、维扬，李白《送孟浩然之广陵》：“烟花三月下扬州”。再如杭州称临安、武林，苏州称姑苏，成都称锦官城。《枫桥夜泊》：“姑苏城外寒山寺，夜半钟声到客船。”《春夜喜雨》：“晓看红湿处，花重锦官城。”

四、科举制度

分：乡试、会试、殿试。殿试：是科举制最高级别的考试，皇帝在殿廷上，对会试录取的贡士亲自策问，以定甲第。录取分为三甲：一甲三名，则“进士及第”的称号，第一名称状元（鼎元），第二名称榜眼，第三名称探花；二甲若千名，赐“进士出身”的称号；三甲若干名，赐“同进士出身”的称号。二、三甲第一名皆称传胪，一、二、三甲统称进士。

连中三元：科举考试以名列第一者为元，凡在乡、会、殿三试中连续获得第一名，被称为“连中三元”。

五、风俗礼仪

春节：我国传统习俗中最隆的节日。此节乃一节之首。古人又称元日、新春、新正等，而今人称春节，是在采用公历经元后。燃鞭炮、贴春联、挂年画、耍龙灯、舞狮子、拜年贺喜等习俗至今仍广为流行。

元宵：我国民间传统节日。又称正月半、上元节、灯节。元宵习俗有赏花灯、包饺子、闹年鼓、猜灯谜等。

清明：我国民间传统节日。其习俗有扫墓、踏青、荡秋千、放风筝、插柳戴花等。

端午：我国民间传统节日。又称端阳、重午、重五。一般认为，该节与纪念屈原有关。屈原忠而被黜，投水自尽，于是人们以吃粽子、赛龙舟等来悼念他。端午习俗有喝雄黄酒、挂香袋、吃粽子、插花和菖蒲、斗百草、驱“五毒”等。

中秋：我国民间传统节日。又称团圆节。

除夕：我国民间传统合力。农历十二月三十日晚。

牺牲：古代祭祀用的牲畜，《左传·曹刿论战》中有这样的话：“牺牲玉帛，弗敢加也，必以信。”

秦晋之好：春秋时，秦、晋两国国君几代都互相通婚，后称两姓联姻为“秦晋之好”。

举案齐眉：古代妻子为丈夫捧膳食时要举案于眉，表示相敬。

六、音乐文娱

文房四宝：旧时对笔、墨、纸、砚四种文具的总称。

岁寒三友：指古诗文中经常提到的松竹、梅。

花中四君子：古诗文中常提到的梅、竹、兰、菊。

七、文史典籍

四书：《大学》《中庸》《论语》《孟子》的合称。

五经：《诗》《书》《礼》《易》《春秋》五部儒家经典的简称。

史记：我国第一部纪传体通史。原名《太史公书》，东汉以后始称《史记》，西汉司马迁撰。全书一百三十篇，计十二本纪、十表、八书、三十世家、七十列传，记载自黄帝至汉武帝时期共约三千年的历史。

红星区委、区政府：

由于我的原因，导致不能参加会议，对于检讨的以上两点，红星信用社做出如下改正措施：

一,就此次区委、区政府召开的第三次创业工作会议精神及内容,我社找到参会的相关人员记录、了解会议纪要,特别注重关于第三次创业的相关政策方针及发展方向。

二、以后我社保证积极参加区里的各项会议与活动，从思想上给予足够的认识，从行为上给予足够的重视。绝对不会无故缺席类似重要会议，如有重要事情不能参加区里会议，认真履行《红星区科级干部请销假制度》，第一时间向区领导请示汇报。时时刻刻以一个红星区发展重要成员的高标准来要求自己，反省自身，检讨自己。

三、保证不让第二次类似情况的再次发生，也希望区领导及各部门的成员能够对我社进行监督，并诚恳要求大家予以批评指正。

检讨人：红星信用社

20XX年2月23日

尊敬的辅导员：

您好!在此，我怀着十分沉重的心情向您做出深刻的检讨!身为一名大二的学生，还要为迟到而写检讨书，感到十分的无奈和懊悔!今天写下这份检讨书，是对我以后不再迟到而做出的决心。

不知道是您幸运还是我倒霉，第一次迟到就被点名了，但无论如何，触犯了学院的铁律，就要承担起自己犯下的错误!但我可以保证，迟到，仅此一次而已，绝对不会有下次。我不再是小学生了，自己的学习和自己的未来我很清楚，思想上的觉悟还是很强烈的，你觉得是吗?

500字的检讨书我现在真的不知道该怎样写下去了，也不想为自己的迟到找更多冠冕堂皇的理由。如果还想要听我说什么迟到犯下了一个严重的错误，对不起父母对不起学校的话，那辅导员着实是太不给力了!如果我是惯性迟到，或许我会昧着良心说那些书面语，但仅仅一次的迟到，而我自己也知道迟到的不好了。特后悔迟到的，课就少听一点，然后整节课就好像缺了点什么似的。所以为了自己的考试还有未来着想，我也不容许自己再次迟到了!迟到了又要被您罚写检讨书，连我自己也觉得很幼稚，毕竟我是大二的学生了!

anyway，中国的教育制度就是：犯了错误，就要作检讨!所以，既然活在中国里，身为中国人，是要继承传统的!

今天我迟到了，犯了错误，所以我向学校，向辅导员，也向自己作了深刻的检讨，希望你们能原谅我犯下的错误!我也向你们保证，以后再也不会迟到了!虽然神马都是浮云，但我的保证绝对不是浮云，是有行动证明的!

最后，希望辅导员接受我如此深刻的检讨，并能原谅我所犯下的错误!

此致

敬礼

检讨人：

x年x月x日

：

1.以貌取人。 解析：“取”别解为“娶”，以貌

2.生龙活虎。 解析：哪吒不闹海“龙”王就不会死，武松不过冈老“虎”也就活生生的。

3.后来居上。 解析：“后”别解为太后武则天，“上”别解为皇上。

4.璃。 解析：“漓江”的“水”和“天”字的下面“绝”了，不存在了，便剩下“离工一”。

5.加。 解析：“别”字的后半部分不见了，剩下“另”，然而“另”字发生了变异，变化成了“加”字。

6.花花草草。 解析：“迎春”是一种“花”名，“袭人”扣《红楼梦》中的“花”袭人，由此构成“花花”;“含羞”是一种“草”名，“两含羞”即两个“草”，“草草”。

7.林冲。 解析：“三十六”等于两个“十八”，“十八十八”可组成“林”;“重点”别解为“两个点”，为“冫”，“中”抓“冫”即“冲”字。

8.白。 解析：“白”字的南面有“水”即“泉”字，西面有“水”即“泊”字。

9.绝对值。 解析：绝对值(直)!

10.能说会道。 解析：猪八戒法号“悟能”，“能说会道”别解为猪八戒说自己会法术。

11.太原。 解析：鸡蛋一般是椭圆型的，用圆规来画鸡蛋，太圆了!

12.李。 解析：“宋”、“字”二字都去掉宝盖头，组合起来便是“李”字。

尊敬的陈队长

你好!感谢你在百忙之中抽空看我的检讨书!

我不想在为我的错误找任何借口，那只能让我更加惭愧、所以我下定决心不再犯类似错误.通过这几天的反思，我对自己这一年工作成长经历进行了详细回忆与自我检讨。对不起领导对我的信任、愧对领导对我的关心跟为重要的是与领导之间的误会，这让我深深的懊悔不已~!所以在新的一年里做出以下规划。

(一)认真克福生活懒散粗心大意的缺点努力将工作做好以优秀的表现来弥补我的过错。

(二)经常和老队员老大哥们沟通保证不再出现类似错误。

(三)自觉学习业务时刻不忘自己的工作

(四)时刻不网自己的责任要尽责的做好工作做到上岗一分钟做好6秒。

(五)尊中领导团结同事

(六)自愿遵守中队制定的各项规章制度

尊敬的领导：

×月×日上班期间，本人没有认真准时上班，而是迟到了。几天来，本人认真反思，深刻剖析，为自己的行为感到了深深地愧疚和不安。在此，我谨向领导作出深刻检讨，并将几天来的思想反思结果向领导汇报如下：

人社局是一个为群众落实社会保障政策的窗口部门，群众来办事的比较多，一旦发现工作人员有迟到的情况，并向网络媒体举报曝光，不仅损坏了公务人员在群众中的良好形象，而且降低了社保局的公众信任感，后果不堪设想。从网上搜索一下，这样的反面教材举不胜举。经反思，本人没有从思想深处高度警醒，没有从维护集体荣誉、为集体争光的角度看待上班玩游戏的问题，总以为这是小节、无关大局，是个人问题、涉及不到集体问题。这是错误之一。

局领导、中心主任多次通过办公会、干部大会、个别提醒等方式，再三强调工作纪律，明确提出了上班期间不准迟到的要求。然而本人总认为工作任务第一，只要能完成好工作任务，其它都没有关系，领导也不会太怪罪的。经反思，本人没有把遵守纪律中的“纪律”看作是全方位的纪律，而是只求其一、不求其二;没有充分认识到纪律的重要性，犯了自由主义的错误;没有把领导的指示、纪律的要求当作刚性标准，没有树立“纪律高于一切”的观念。这是错误之二。

领导把我放在事业单位出纳的重要岗位上，我没有珍惜岗位荣誉、有辱岗位职责、愧对领导信任和关心，也对其他同事产生了消极影响。没有把有限的工作时间花在工作上，即使有空余时间，也应用在钻研业务知识、提高会计专业技能上，说明心智还不够成熟，工作责任心、进取心还不够强。这是错误之三。

廖廖几笔，难表我悔恨痛惜之情。今后，我一定在上班期间不迟到，认真恪守各项工作纪律，对领导提出的各项工作要求、上班制度牢记在心、落实于行。抓紧工作时间，高标准完成领导交给的各项任务，高质量做好会计业务工作，同时坚持每天抽出一定时间学习与业务相关的知识，积极参加专业技术等级考试，学习政治经济知识以及做人做事准则，努力提高完善自身。积极争当行业标兵、岗位表率，弥补我的错误，创造新的业绩，为集体争作贡献、争光添彩。

请领导看我的实际行动吧。

尊敬的老婆同志：

"乌龙江水深千尺，不及听雨对我情”，然而我却忘恩负义，身在曹营心在汉，吃在碗里看在锅里，屡屡背叛于你，现终得报应。为乞求你的谅解并给我最後一个挽救的机会，我怀着万分愧疚的心情，向你作出深刻的检讨和反省。在这里，我要狠狠地揭露自我的滔天罪行，曝光我阴暗狭隘的一面，剖肝挖腹，洗心革面，来向你致以我发自内心深处最诚恳的认错---听雨，我向您忏悔，我有罪啊!!

回望过去，在你闯进我的生活之前，我一直生活在**的自闭情结之中。精神靡废，心如死灰，思想空虚，每每顾影自怜怨天忧人。此情种种不堪入目罄竹难书，长此以往，我将不我!这时，是你火眼金睛，一眼就看出我病入膏肓，然后怀着一颗大慈大悲之心，跳出三界外，不在五行中，轻起兰花指，细敲小键盘，晓之以理，动之以情，大刀阔斧，精雕细刻，软硬兼施，呕心沥血，说中外，论古今，把我心中不合实际的一片歪理邪说杀了个鸡犬不留，真真是醍醐灌顶，当头棒喝。不但如此，伟大的您还用抱天下放眼世界的壮阔胸襟，心底无私的共产国际主义精神万里迢迢远涉重洋，乘风破浪,劈荆斩棘，风尘仆仆地赶到我地身边，用你的温情来化解了我那颗冰冻已久地心，以至牺牲了到目前为此您自已二个月的宝贵青春年华。

然而，就在这春风化雨的幸福时刻，我却狼心狗肺背信弃义，好了伤疤忘了疼，忘了现在的好日子全是你一手给我的，忘了你曾对我的细心呵护和淳淳教导，竟然爬到了您的头上对您发号施令起来---我恶毒地删除了您手机里的电话号码，每隔五分钟便对您的聊天记录进行巡视，限制您的人生自由规定出门必须请假还不一定批.........妄图以这种种卑鄙行径来控制你，掌握你，压迫你

日久天长，在我丑恶的心灵中慢慢生出了风花雪月的小资产阶级情调毒瘤，并随着时间的推移不断膨胀增大。它曾经一度奴役我的语言，左右我的思想，慢慢地把我推上了一条自己浑然不觉的危险之路。一到月黑风高之夜或长嘘短叹，或神飞天外，想着“前任女朋友现在在哪儿”“她过的怎么样”诸如此类华而不实不可能的东西。更不可愿谅的是的是我竟然把你善意的劝告当做耳旁风，使您的身心受到的巨大的打击，以至于经常以泪洗面。伟大的领袖毛主席曾经说过“哪里有压迫哪里就有反抗，哪里的压迫越强烈哪里的反抗就越强烈!”终于在今天，沉寂的火山爆发了，温顺的狮子发怒了，悲伤的你离开了。这时我才发现，原来，没有月亮的星星散发不出一丝光芒，没有你的生活体会不到一丝幸福。

但是，人非圣贤孰能无过?痛定思痛，今天下午我通过对自己的深入剖析和自我批评终于悲哀地发现，自己的心理原来是如此阴暗，对你以往的所作所为是如此疯狂。纵是将滔滔黄河长江之水都全都灌泻在我的身上，都不能洗净我的污秽。我是千古罪人啊。听雨同志，在这里我要向您致以十二万分的歉意。我保证，从今而后，我一定要痛改前非，以前种种譬如昨日死，今后种种譬如明日生。凭尔东西南北风，咬定思源不放松，狠挖思想根源，将“肃清前女朋友影子”的活动进行到底。

“沉舟侧畔千帆过，病树前头万木春”。我有理由相信，在你的英明领导下，我一定会抓紧时间，迎接挑战，战胜风险，去夺取最后的胜利!说的再多都无法表达我此刻决心之坚定，就请你看我以后的实际行动吧!

检讨人：苏 秦

尊敬的领导：

在此我怀着深刻懊悔的心情向您递交我的检讨书，以深刻反省我无故旷工的错误行为。我无故旷工给单位正常工作运行造成了影响，让我的本职岗位缺少人手，也让您对于单位的纪律管理规范深感担忧，让您寝食难安，让同事受苦劳累。对此，我感到万分的抱歉与愧疚!

8月19日，也就是昨天，由于我当天起床很晚，起床时候已经发现迟到了，本想赶紧跑回公司继续上班。无奈上午九点发现家里的空调坏了，大热天的家人非常炎热，所以需要我帮忙维修空调。身为家中的知识分子，我毅然决然得帮助家人搬运空调前往空调维修铺进行维修，直到下午才将空调修理好。可是，我已经是旷了一天的工了。

这次错误暴露出我很多问题：一，睡懒觉、起床晚了。其实工作以后我就一直感受很疲惫，加上当晚又因为一些家庭琐事睡得比较晚，所以次日起床时候就迟到了。二，责任心不足。发现上班迟到了以后我就心想反正迟到就要受罚，不如干脆旷工得了。这样的心态充分暴露出我得过且过、散漫敷衍的不负责心理，万万要不得。三，我没有准确预计后果。须知我已经是一名近二十六岁的人了，正所谓“男大二十是只鹰”，鹰翱翔于高空，能够放眼宽广，应该懂得为自己行为考虑后果，这次我旷工行为就导致了领导生气等诸多不良后果，实在是我没有预料到的。

工作，是人在这个社会当中发挥自身技能、作用的途径。工作，是人的权利也是义务。我这样旷工的行为是不好的，旷工等于是不重视工作。

在此我郑重地向领导致歉：从今往后，我再也不这样肆意旷工了，有事须请假!就算起床迟到我也要坚决来单位上班，遇到任何突发状况都要跟领导讲明清楚。

检讨人：XXX

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