Problems and solutions for assessing the knowledge of students in distance learning

To improve the quality of education, the management process distance learning has been built systematically. The concept of a quality assessment system for distance learning presupposes the presence of diagnostic and evaluative procedures implemented by various subjects of state administration entity. It has been delegated separate powers to assess quality of education, as well as a set of organizational structures and normative legal materials ensuring the quality of education. As a rule, assessing tasks with the level of knowledge set quality control helps. It is designed and intended to provide feedback and collect basic information that will allow teachers to judge on the effectiveness of the distance learning process, as well as a system control needs to be developed. Taking into account the basic requirements in this system is imperative. Individuality, consistency, variety of forms and methods, comprehensiveness is considered as key factors. In addition, summative assessment should cover all passed material, objectivity, reliability, trustworthiness and validity.

The End of the Word as We Know It

This essay attends to a distinction that requires closer examination and theorization in our discourse on iconic books and other scriptures: the difference between iconic object and cultural icon. How do we conceive of relations between the particular, ritualized iconicities of particular scriptures in particular religious contexts and the cultural iconicities of scriptures in general, such as “the Bible” or “the Quran,” whose visual and material objectivity is highly ambiguous? How if at all are the iconic cultural meanings of the ideas of such books related to the particular iconic textual objects more or less instantiate them? These questions are explored through particular focus on the relationship between the particular iconicities of particular print Bibles, as iconic objects, and the general iconicity of the cultural icon of the Bible.

On the Influence of Material Objectivity on Electroelastic Dissipation in Polarized Ferroelectric Ceramics

An earlier system of rotationally invariant electroelastic equations for deformable insulators, which was derived from a well-defined macroscopic model, is extended to include the simplest mechanical and electrical viscous-type dissipation. The resulting nonlinear description satisfies the principle of material objectivity. When the resulting description is linearized, the viscous-type linear electrical dissipative variable contains the spin tensor because a biasing polarization is present in the ferroelectric ceramic.

Identity and Identification

Professor Lewis and I have some important differences of opinion regarding the identity and distinctness of conscious persons, which it will be well to try to clarify on the present occasion, first of all by enumerating a number of points on which we are, I think, in agreement. Both of us believe in the existence of individual persons, each of whom can be said to live in a ‘world’ of his own intentional objectivity, a world ‘as it is for him’, which differs in a considerable extent, both in content and emphasis, from the world as it is for anyone else. Both of us further believe that all these intentionally objective worlds for a large part coincide in content, and are in fact excerpted from a more comprehensive real world which is common to us all, and which, in addition to in some sense including all such intentionally objective worlds, also includes many real material objects which exist regardless of our intentionality, and which further includes our own material bodies, which appear in so central a manner in each of our intentionally objective worlds. Both of us believe in matter as a transcendent reality, as well as an intentional object, and are content to accept the dicta of science as to the most probable view of its structure. We are in fact quite Cartesian and Lockean in our belief in the primary and secondary qualities of matter. We believe further that our intentional subjectivity is geared causally into our material objectivity, and that the gearing takes place, in some inscrutable manner, in our nervous systems. We both also believe that our intentional subjectivity transcends bodily mechanisms and instrumentalities, and can be liberated from the latter, but that, when thus liberated, our subjectivity may still affect some sort of an intentionally objective material body such as we wear in dreams, a body in which it will manifest itself to itself and to others much as we do in our dreams and fantasies.