关于教育教学的名言警句的意思，急急急急！！！
1.一个真正的老师只要站在那里，不用说话，也不用发脾气，就会给人一种可信和威严。
2.学习读诗诵经很容易，唯有学习做人的老师是很难找到的。
3.栽培像话需要常常培土，除草，多用力气，因为香花最容易凋零，而杂草很容易蔓延。比喻人要努力克服缺点，才能培养好品质。
4.学习要勤奋努力，不要感到厌烦；教育别人要内心，细致不可以感觉倦怠。
5.孔子说：“不到他努力想弄明白而不得的程度不要去开导他；不到他心里明白却不能完善表达出来的程度不要去启发他。如果他不能举一反三，就不要再反复地给他举例了。” 不愤不启，不悱不发 语出《论语·述而》：“不愤不启，不悱不发，举一隅，不以三隅反，则不复也：”这是孔子论述启发式教学的重要名言，对后世影响非常深远。 愤：心里想求通而又未通。悱：想说又不知道怎么说。“举一隅”三句：举出一个角为例来告诉学习的人，而他不能推断其他三个角如何，就不用再教他了．因为他不用心思考。 名句“不愤不启，不悱不发”说的是：学生如果不经过思考并有所体会，想说却说不出来时，就不去开导他；如果不是经过冥思苦想而又想不通时。就不去启发他。 “不愤不启。不悱不发”经常用来说明对学生要严格要求，先让学生积极思考，再进行适时启发。
提供一些关于教学的名言警句 和 事例？
教育教学名言警句教育教学名言警句 知识??能力 1、“语文教学要注重语言的积累、感悟和运用，注重基本技能的训练，给学生打下扎实的语文基础。同时要注重开发学生的创造潜能，促进学生持续发展”。 ——《语文课程标准》 2、“ 因此小学课堂教学创新能力的培养，主要是培养一种创新的精神、创新的愿望、求异的思维品质，让其初步体验到创新的快乐”。 ——著名特级教师 李吉林 3、“创新，是人的生命迸发出的最鲜活的最富灵性的智慧的火花。即使是瞬间的，也是灿烂的；即使是粗浅的，也是可贵的。它是与学生的学习的兴趣、学习的态度、敏锐的观察力、求异的思维品质，丰富的精神世界相关”。 ——著名特级教师 李吉林 4、孩子的创新活动是在宽松的无拘无束中进行的。老师的期待、激励，师生间真情的交融，小伙伴的合作互动，都是为了让孩子自己手执金钥匙去开启智慧的大门。在这样亲和、互助的环境中，培养起创新的勇气，乐于创新的热情，“我能创新”的自信，最终使创新潜能得以激活。 ——著名特级教师 李吉林 5、“教师之为教，不在全盘授予，而在相机诱导”。 ——著名教育家 叶圣陶 6、“学生阅读课文，既是课文信息的接受者，又是课文信息的加工者，总会以各种形式继续着作者的创作，实现着作品的价值。而这一切又有赖于想象的参与”。 ——著名特级教师 周一贯 7、“语文课的主要目的是培养学生的语文能力，而不是传授语文知识”。 ——著名语文专家 吕叔湘 8、“语文课有一项特定的、无可推托的责任，就是教给学生阅读的方法，进行种种计划的阅读训练，以培养学生具有比较高的阅读能力”。 ——著名语文教育专家 张志公 9、 新教材观认为教材是潜在的文本，只有师生与教材文本对话融合才能转化为现实的文本，这样就确立了文本与学生的双主体地位。教材是一本“学本”，重在学生的自我探索、自我追求、自我思考、自我创造，强调对话过程，最终学会对话和创造。 10、“积土成山，风雨兴焉；积水成渊，蛟龙生焉；积善成德，而神明自得，圣心备焉。” 过程??方法 1、“阅读教学的过程，是每个学生潜心读书，获得个体体验和独特感受的过程，是学生、教师、文本对话，思维碰撞，情感交流的过程。是教师引导学生在阅读实践中不断实现自我建构，学会阅读，促进表达的过程；是学生读有怕知到生疑解疑再到生疑的过程”。 ——全国小语会理事长 崔峦 2、“阅读教学一定要改变教学过程凝固、教学方法僵化的现状，要因生、因文、因地制宜，创造灵活多样、不拘一格、讲求实效的教学过程与方法”。 ——全国小语会理事长 崔峦 3、“课堂应是放飞师生思想的天堂，教师应用自己思想的火种点燃学生思想的火花”。 ——著名特级教师 孙双金 4、“为学之道，必本于思，思则得之，不思则不得也。” ——程颐：《河南程氏遗书》 5、“硬塞知识的办法经常引起人对书籍的厌恶；这样就无法使人得到合理的教育所培养的那种自学能力 ，反而会使这种能力不断地退步”。” ——英国教育家 斯宾塞 6、“要建构一种新型的教学生活，把教学过程还原为生活过程，把教学情境还原为生活情境，把教学活动还原为儿童的生命活动”。 ——华中师大教授 杨再隋 情感??态度??价值观 1、“我认为一堂好课应上得学生‘小脸通红，小眼发光，小手直举，小嘴常开’，这是充满生命活力的具体体现”。 ——著名特级教师 孙双金 2、“课堂教学要引领学生攀登知识的高山，攀登情感的高山，攀登思维的高山，攀登人格的高山”。 ——著名特级教师 孙双金 3、“一个具有倾听意识和习惯的教师不会满足于仅仅听到了学生的言辞，他还善于倾听言辞背后的思绪和性情、欲望和需求，并加以热情地呵护和细心地引导”。 ——著名语文教育专家 周一贯 4、“教师与学生课堂沟通的纽带和桥梁是师生之间的相互倾听与对话，而关键在教师的耐心倾听”。 ——著名语文教育专家 周一贯 5、“培养学生高尚的道德情操和健康的审美情趣，形成正确的价值观和积极的人生态度，是语文教学的重要内容，不应把它们当外在的、附加任务，应该注重熏陶感染，潜移默化，把这些内容贯穿于日常的教学过程之中”。 ——《语文课程标准》 6、“审美感受的愉悦，影响着儿童的想象、联想、情感及行为动作。因此一切教学活动中，美，无处不显示出一种积极的驱动，无处不产生对儿童智慧的启迪，对儿童心灵的润泽。” —著名特级教师 李吉林 7、“美能激智，美能发辞，美能怡情，美能育德。美对儿童发展产生的全方位的功能是无可非议的”。 ——著名特级教师 李吉林 8、“真情的交融，使师与生双方都同时感受教与学的无穷的趣味与自身的无法估量的潜力，使教学活动进入师生对话、充满生命活力的完美的境界”。 ——著名特级教师 李吉林 9、真情交融不仅仅表现在师与生之间，而且表现在师生情感与作者情感的共鸣。“教材——学生”之间情感的桥梁便是老师的情感，教材蕴含的情感是靠老师去传递、去触发，从而使学生受到熏陶、感染的。 ——著名特级教师 李吉林 10、“情感为纽带是贯穿在整个教学过程中的，师生的情感随着课文情感的起伏而推进、延续。课堂教学因为有了情感纽带的牵动、维系，变得更富诱惑力”。 ——著名特级教师 李吉林 11、“要发展学生的情思，教师必须具有真挚的感情，教师有了真情，才能做到以自己的感情去体会教材中的作者之情，再以之感染学生”。 ——天津师大教授 田本娜 12、“缀文者情动而辞发，观文者披文以入情”。 ——刘勰 13、“没有一条寓有诗意的、感情的和审美的清泉，就不可能有学生的智力发展”。 ——前苏联教育家 苏霍姆林斯基
如何写对某个课程的期望?
1、本次培训整体内容丰富，课堂氛围良好。每个人都有学习的热情，上课前的小互动环境，不仅放松了心情，也缓解了压力。课前的小互动是强烈推荐的培训课程，这也能让学生认出他们的成员。我们的培训师也非常热情，会毫无保留地把自己所学的知识分享给我们，让我们共同进步。
2、作为一个职能部门的员工，我觉得培训课程大部分都是针对门店的一线销售人员，有些课程与他们自己的工作距离较远，所以培训应该有针对性。你可以在上课前了解员工的培训需求，制定培训计划并实施。这样才能更大程度地满足员工的知识需求，注重人才培养。
3、课件材料要提前分发，避免教职工在听课时只注重笔记，帮助记笔记慢、文化基础薄弱的学生更好地掌握学习重点。有些课程需要增加实际案例进行分析。帮助学生通过身边的事物、人、具体事物加深对课程的理解，引导学生对课程内容有深入的理解。
4、选课还可以增添实用的东西。如：显示器、配色课可配合教学教具。让学生做实际工作。这样，课程的互动性更强，有利于学生对抽象概念的具体理解。如果我们能找到一些优秀的讲师，定期授课比轮流授课更有效。
5、教学也需要一定的教学技巧。教师具有丰富的内涵，能够将课件的内容充分地表达和传达给学生，从而提高培训和教学的效果。建议学生可以投票给他们最喜欢的老师。此外，我想给我们的学生一些建议。
6、那么把每一次培训的经历都记下来，这样当你展望未来的时候就可以看到自己成长的过程，看到自己在学习中的优势和不足。以上是我个人的建议，如有不妥请见谅。也希望我们能在训练中有所收获，共同进步。
怎样理解教学既是科学又是艺术
教学既是科学又是一门艺术
教学首先要传授专业知识，从这一层面说，它们都包含一套技术程序，具有规律性，应 该是一门科学；其次，在传授知识的时候，要考虑对象的接受能力、兴趣，让他们愉快地、 最大限度地接受你的认可，从这一层面说，它们需要天赋、需要创造性的反复实践，它又是 一种艺术。 教学既是科学又是艺术， 这是迄今为止的结论。
教学的科学性体现在它必须要符合自身 内在的客观规律， 不能违背规律进行； 教学的艺术性是指教学要体现教师的主体能动性的发 挥，体现教师学生的复杂的思维情感的变化创生过程。 教学是一门科学。教师职业生命的意义在教学，指引学生汲取知识，锻造知识的手段也 在教学。教学有它特有的理论体系和内在规律，需要显性的语文文字表征，更需要通过教育 教学实践才能领悟和体会。 紧跟新课程改革发展趋势， 孜孜不倦关注和探询语文教材和中考 变化， 把握课堂教学内在规律及教学内容的科学性， 科学分析教材。 初中新课程改革实施后， 新教材避免了“穿新鞋走老路”， 具有知识结构完善化、 内容表述科学化、 教学思想现代化、 抽象知识具体化、实例选择实用化等时代特征。但在遵循教育心理学的某些规律的同时，却 仍然存在着忽视知识本身的科学性问题。 如何更好地保证教学的科学性， 是值得教材编写者 和广大教师重视的。
说教学是科学，是因为教学中语言的严密性直接决定了其科学性。你要 想上好每一节课就必须必须把握教材，理解教材，分析教材，分析学情。通过对教材的分析 把握了解教材的编排规律、内容特点和学生的认知特点， 教学不仅是一门科学还是一门艺术教学，孟子提出“教亦多术矣”。 《学记》中也曾写道： “善歌声使人继其声；善教者使人继其志”。
教学更是一门艺术，而艺术是无止境的，需要我 们不断去创造、丰富。教师在教学过程中不仅要求学生“学会”，更要求他们“会学”，教学就 是要使学生达到丰富知识、纯正心灵、舒畅胸怀的艺术境界。教学也需要讲究方式方法从某 个角度来说这本身也是一项艺术。
怎样理解教学既是一门科学，又是一门艺术
教学之所以理解为一门科学,是因为教学的过程需要严谨的逻辑思维和科学的教学方法,比如从准备教案、教学日历、讲稿、课件等工作开始,都需要理解整门课的教学目标和教学方案,从而有目的性、针对性地传授知识,达到良好的教学效果.
而之所以将教学也理解为一门艺术,是因为,教育工作者除了传授知识,更要热爱教育事业,热爱学生,所谓“身教胜于言教”,当老师要为人师表,用人格魅力感染学生们,除了教知识,更要教做人.在教育过程中,因材施教,有耐心无偏见地对待每一个学生,这些都是艺术.当然包括老师的语言,举止,风度,对于一个好老师而言,这些都是艺术.
大学生被要求必须上课，你是否同意？
我认为大学生必须参加课程学习。首先大学生还处于知识和经验的积累阶段，老师讲课不仅仅是学科知识，而且涉及到自己在这方面的经验，有助于我们更快更好的掌握。其次参加课程学习也是我们意志力的体现，大多数学生不愿意去参加课程学习就是因为讨厌每天按时上课，尤其是早上。最后就是有规律的课程学习可以让我们有一个良好的学习习惯。
国内外情景教学法研究现状
目前，国内学界对英语口语情景教学的研究比较多。从20世纪90年代开始，世界外语教学步入后教育时代，情景教学法作为其中一种重要的成果受到广泛关注。在我国，这种教学方法虽然目前还没有独立开来作为一种系统的教学法，但在情景中掌握语言知识，从而理解和表达，培养交际能力，这已是外语教学中使用相当广泛的一种教学模式，而情景在交际语言学中显得更具优势，体现了现今所提出的新课程理念。在国外研究中， Richard, J.C. 和Rodgers, T.S.等学者对情景教学法的理论和实践有初步的探索，其后，在众多学者的研究中，以Brumfit在其著作 The Functional-Notional Approach :From Theory to Practice中对情景教学法有更深一步的分析最具代表。在国内，学者常林在《中国大学外语教学中的命题教学与素质教育》中明确引进这一重要的教学法并提倡运用，教育工作者刘勇，孙书霞等对其进行运用的探索和实践，并取得一定成效。
马克思《青年在选择职业时的考虑》英文版
Reflections of a Young Man
on The Choice of a Profession
Source: MECW Volume 1
Written: between August 10 and 16, 1835
First published: in Archiv für die Geschichte des Sozialismus und der Arbeiterbewegung, 1925
Translated from the Latin.
Transcribed: by Sally Ryan.
Nature herself has determined the sphere of activity in which the animal should move, and it peacefully moves within
that sphere, without attempting to go beyond it, without even an inkling of any other. To man, too, the Deity gave a
general aim, that of ennobling mankind and himself, but he left it to man to seek the means by which this aim can be
achieved; he left it to him to choose the position in society most suited to him, from which he can best uplift himself
and society.
This choice is a great privilege of man over the rest of creation, but at the same time it is an act which can destroy his
whole life, frustrate all his plans, and make him unhappy. Serious consideration of this choice, therefore, is certainly
the first duty of a young man who is beginning his career and does not want to leave his most important affairs to
chance.
Everyone has an aim in view, which to him at least seems great, and actually is so if the deepest conviction, the
innermost voice of the heart declares it so, for the Deity never leaves mortal man wholly without a guide; he speaks
softly but with certainty.
But this voice can easily be drowned, and what we took for inspiration can be the product of the moment, which
another moment can perhaps also destroy. Our imagination, perhaps, is set on fire, our emotions excited, phantoms
flit before our eyes, and we plunge headlong into what impetuous instinct suggests, which we imagine the Deity
himself has pointed out to us. But what we ardently embrace soon repels us and we see our whole existence in ruins.
We must therefore seriously examine whether we have really been inspired in our choice of a profession, whether an
inner voice approves it, or whether this inspiration is a delusion, and what we took to be a call from the Deity was
self-deception. But how can we recognise this except by tracing the source of the inspiration itself?
What is great glitters, its glitter arouses ambition, and ambition can easily have produced the inspiration, or what we
took for inspiration; but reason can no longer restrain the man who is tempted by the demon of ambition, and he
plunges headlong into what impetuous instinct suggests: he no longer chooses his position in life, instead it is
determined by chance and illusion.
Nor are we called upon to adopt the position which offers us the most brilliant opportunities; that is not the one which,
in the long series of years in which we may perhaps hold it, will never tire us, never dampen our zeal, never let our
enthusiasm grow cold, but one in which we shall soon see our wishes unfulfilled, our ideas unsatisfied, and we shall
inveigh against the Deity and curse mankind.
But it is not only ambition which can arouse sudden enthusiasm for a particular profession; we may perhaps have
embellished it in our imagination, and embellished it so that it appears the highest that life can offer. We have not
analysed it, not considered the whole burden, the great responsibility it imposes on us; we have seen it only from a
distance, and distance is deceptive.
Our own reason cannot be counsellor here; for it is supported neither by experience nor by profound observation,
being deceived by emotion and blinded by fantasy. To whom then should we turn our eyes? Who should support us
where our reason forsakes us?
Our parents, who have already travelled lifes road and experienced the severity of fate - our heart tells us.
And if then our enthusiasm still persists, if we still continue to love a profession and believe ourselves called to it after
we have examined it in cold blood, after we have perceived its burdens and become acquainted with its difficulties,
then we ought to adopt it, then neither does our enthusiasm deceive us nor does overhastiness carry us away.
But we cannot always attain the position to which we believe we are called; our relations in society have to some
extent already begun to be established before we are in a position to determine them.
Our physical constitution itself is often a threatening obstacle, and let no one scoff at its rights.
It is true that we can rise above it; but then our downfall is all the more rapid, for then we are venturing to build on
crumbling ruins, then our whole life is an unhappy struggle between the mental and the bodily principle. But he who is
unable to reconcile the warring elements within himself, how can he resist lifes tempestuous stress, how can he act
calmly? And it is from calm alone that great and fine deeds can arise; it is the only soil in which ripe fruits successfully
develop.
Although we cannot work for long and seldom happily with a physical constitution which is not suited to our
profession, the thought nevertheless continually arises of sacrificing our well-being to duty, of acting vigorously
although we are weak. But if we have chosen a profession for which we do not possess the talent, we can never
exercise it worthily, we shall soon realise with shame our own incapacity and tell ourselves that we are useless
created beings, members of society who are incapable of fulfilling their vocation. Then the most natural consequence
is self-contempt, and what feeling is more painful and less capable of being made up for by all that the outside world
has to offer? Self-contempt is a serpent that ever gnaws at ones breast, sucking the life-blood from ones heart and
mixing it with the poison of misanthropy and despair.
An illusion about our talents for a profession which we have closely examined is a fault which takes its revenge on us
ourselves, and even if it does not meet with the censure of the outside world it gives rise to more terrible pain in our
hearts than such censure could inflict.
If we have considered all this, and if the conditions of our life permit us to choose any profession we like, we may
adopt the one that assures us the greatest worth, one which is based on ideas of whose truth we are thoroughly
convinced, which offers us the widest scope to work for mankind, and for ourselves to approach closer to the general
aim for which every profession is but a means - perfection.
Worth is that which most of all uplifts a man, which imparts a higher nobility to his actions and all his endeavours,
which makes him invulnerable, admired by the crowd and raised above it.
But worth can be assured only by a profession in which we are not servile tools, but in which we act independently in
our own sphere. It can be assured only by a profession that does not demand reprehensible acts, even if
reprehensible only in outward appearance, a profession which the best can follow with noble pride. A profession
which assures this in the greatest degree is not always the highest, but is always the most to be preferred.
But just as a profession which gives us no assurance of worth degrades us, we shall as surely succumb under the
burdens of one which is based on ideas that we later recognise to be false.
There we have no recourse but to self-deception, and what a desperate salvation is that which is obtained by selfbetrayal!
Those professions which are not so much involved in life itself as concerned with abstract truths are the most
dangerous for the young man whose principles are not yet firm and whose convictions are not yet strong and
unshakeable. At the same time these professions may seem to be the most exalted if they have taken deep root in
our hearts and if we are capable of sacrificing our lives and all endeavours for the ideas which prevail in them.
They can bestow happiness on the man who has a vocation for them, but they destroy him who adopts them rashly,
without reflection, yielding to the impulse of the moment.
On the other hand, the high regard we have for the ideas on which our profession is based gives us a higher standing
in society, enhances our own worth, and makes our actions un-challengeable.
One who chooses a profession he values highly will shudder at the idea of being unworthy of it; he will act nobly if only
because his position in society is a noble one.
But the chief guide which must direct us in the choice of a profession is the welfare of mankind and our own
perfection. It should not be thought that these two interests could be in conflict, that one would have to destroy the
other; on the contrary, mans nature is so constituted that he can attain his own perfection only by working for the
perfection, for the good, of his fellow men.
If he works only for himself, he may perhaps become a famous man of learning, a great sage, an excellent poet, but
he can never be a perfect, truly great man.
History calls those men the greatest who have ennobled themselves by working for the common good; experience
acclaims as happiest the man who has made the greatest number of people happy; religion itself teaches us that the
ideal being whom all strive to copy sacrificed himself for the sake of mankind, and who would dare to set at nought
such judgments?
If we have chosen the position in life in which we can most of all work for mankind, no burdens can bow us down,
because they are sacrifices for the benefit of all; then we shall experience no petty, limited, selfish joy, but our
happiness will belong to millions, our deeds will live on quietly but perpetually at work, and over our ashes will be shed
the hot tears of noble people.
英语论文中，引用名人名言的格式是什么？
一、英语论文中引用名人名言的格式通常分为直接引用和间接引用。
1、直接引用先介绍名人的来历，后面直接引出名人的原话。
例如：According to Francis Bacon, a renowned British writer and philosopher, "Money is a good servant and a bad master."
翻译：英国著名作家和哲学家培根（FrancisBacon）说：“金钱是一个好仆人，也是一个坏主人。”
2、间接引用
间接引用通常为引用俗语或者古话。
例句：There goes a saying that he knows most who speaks least.
翻译：有句俗语说，谁说得最少，谁知道得最多。
二、英语论文中引用一句句子的格式是：As an old saying goes+(引用的句子)。引述别人的观点,可以直接引用,也可以间接引用。无论采用何种方式,论文作者必须注明所引文字的作者和出处。目前美国学术界通行的做法是在引文后以圆括弧形式注明引文作者及出处。
三、正确引用作品原文或专家、学者的论述是写好英语论文的重要环节；既要注意引述与论文的有机统一,即其逻辑性,又要注意引述格式 （即英语论文参考文献）的规范性。
扩展资料：
命题方式
简明扼要，提纲挈领。
英文题名方法
①英文题名以短语为主要形式，尤以名词短语最常见，即题名基本上由一个或几个名词加上其前置和（或）后置定语构成；短语型题名要确定好中心词，再进行前后修饰。各个词的顺序很重要，词序不当，会导致表达不准。
②一般不要用陈述句，因为题名主要起标示作用，而陈述句容易使题名具有判断式的语义，且不够精炼和醒目。少数情况（评述性、综述性和驳斥性）下可以用疑问句做题名，因为疑问句有探讨性语气，易引起读者兴趣。
③同一篇论文的英文题名与中文题名内容上应一致，但不等于说词语要一一对应。在许多情况下，个别非实质性的词可以省略或变动。
④国外科技期刊一般对题名字数有所限制，有的规定题名不超过2行，每行不超过42个印刷符号和空格；有的要求题名不超过14个词。这些规定可供我们参考。
⑤在论文的英文题名中。凡可用可不用的冠词均不用。
参考资料来源：搜狗百科-论文格式
关于情商英语名言
In any field, the importance of emotional intelligence is twice IQ; on the level of success, emotional intelligence than IQ important times. ------ Kai-fu Lee Future of the world, more important than the direction of the efforts, abilities important than knowledge, health more important than performance, more important than the level of diploma, EQ is more important than IQ. -------- Former president of Tsinghua University Gu Binglin Formula for success in life, emotional intelligence is the possession of a certain quality ratio, it is absolutely indispensable part. ---- New Oriental chairman Michael Yu Master EQ, what can not use it? ---- United States, "Readers Digest" If you do not understand EQ, from now on, we declare you behind the times! --- US "Time" magazine EQ Quiz do it, you will find a new self! --- "EQ" magazine Let us for once again evolved to become the wisdom of God! --- American Declaration EQ Association Intelligence quotient (IQ) decided to hire, emotional intelligence (EQ) decided to upgrade. --- American buzzwords You can mobilize emotions, you will be able to mobilize all --- US President George W. Bush EQ than IQ greater extent determine a persons love, marriage, study, work, relationships and the entire business ---- "EQ enlightenment" by Ke Yunlu Only IQ (intelligence quotient) is not enough, we apply EQ (emotional intelligence) to educate the next generation and help them play inherent potential. People with high IQs may cause nowhere, people with high emotional intelligence, but must be able to show extraordinary, the family is the first school culture EQ with high EQ parents, children have high EQ. --- "Emotional Intelligence" by Daniel Goleman The childs emotional management, is the most important modern parents required course! While a high EQ kids will learn better and better live out their own light! 在任何领域，情商的重要性都是智商的两倍；在成功的层面上，情商比智商重要几倍。 ------李开复 未来的世界，方向比努力重要，能力比知识重要，健康比成绩重要，水平比文凭重要，情商比智商重要。 --------清华大学原校长顾秉林 在人生成功的公式上，情商素质是占有一定比值的，是绝对不能缺少的一部分。 ----新东方董事长 俞敏洪 掌握了EQ，还有什么不能利用的呢？ ----美国《读者文摘》 如果不懂EQ，从现在起，我们宣布，你落伍了！ ---美国《时代》周刊 做EQ测验吧，你会发现一个全新的自己！ ---《EQ》月刊 让我们再进化一次吧，成为智慧的上帝！ ---美国EQ协会宣言 智商（IQ）决定录用，情商（EQ）决定提升。 ---美国流行语 你能调动情绪，就能调动一切 ---美国总统 布什 情商比智商在更大程度上决定着一个人的爱情、婚姻、学习、工作、人际关系以及整个事业 ----《情商启蒙》作者 柯云路 仅有IQ（智商）是不够的，我们应用EQ（情商）来教育下一代，帮助他们发挥与生俱来的潜能。 智商高的人也许事业无成，情商高的人却一定能表现非凡，家庭是培养情商的第一学校，有高情商的父母，才有高情商的孩子。 ---《情感智商》作者 丹尼尔.戈尔曼 孩子的情绪管理，是现代父母最重要的必修课！而一个高EQ的孩子，学习将更好，更能活出属于自己的光芒！ 记得采纳哦！ 下次继续合作！