奥克兰代写assignment:活动家评论

2017-08-08 15:46

考虑到偏好，以三个主要阶段参与任何任务/活动/活动（计划、实施、评价），反射镜和理论界都在规划的事情而不是活动家”和实用主义者的实施评价方面更敏锐和富有成效的，我也喜欢并进行更好的在这阶段是没有惊喜（规划和评价）我们的小组活动。实事求是地讲这并不表明，蜂蜜和芒福德的学习周期理论（1992）一点也不反驳或质疑，有时在现实中，它会很天真的认为，尤其是考虑到学习风格偏好理论和文学有宽尺寸的完美无瑕。这种对蜂蜜和芒福德（1992）学习周期的批评与史米斯（2001）对循环的第四次批评相吻合，该批评指出，意识形态序列并不一定等同于现实。在其他的批评，史米斯（2001）值得一提的是，文化条件和经历一点都不被承认，更不用说主观判断和经验证据也许前弱依赖于诊断。对这个学习周期的最主要的批评是史米斯（2001）第六，但并非最不重要的批评，正确地指出，知识和学习过程之间的关系比库伯（1984）和蜂蜜和芒福德（1992）建议复杂得多。强调这一点是伊斯兰的原则和哲学的描述如此雄辩地Abdalati（1975）等；“知识和真理是不完全局限于感官的知识或感受孤独。这一原则是根深蒂固的时候思考，进一步揭露事实，任何观点或个体得到（S）没有绝对正确或神的启示，通常是基于自己的偏见的合理性。
奥克兰代写assignment:活动家评论
Considering that by preference, with regards to the three main stages involved in any given task/activity/event (planning, implementation and evaluation), reflectors and theorists are more keen and productive in the planning and evaluation sides of things as opposed to activists' and pragmatists' implementation, it is of no surprise that I also enjoyed and performed better during these stages (planning and evaluation) of our group activity. Pragmatically speaking this does not suggest however, that Honey and Mumford's (1992) learning cycle theory was not at all contradicted or called into question at times in reality, as it would be quite naive to deem it flawless especially considering the wide dimension of learning styles preferences theory and literature out there. This criticism of Honey and Mumford's (1992) learning cycle matches Smith's (2001) fourth criticism of the cycle which outlines that the ideological sequences do not necessarily equate to reality. Among other criticisms by Smith (2001) worth mentioning is the fact that cultural conditions and experiences are not at all considered and acknowledged, not to mention the subjective perhaps pre-judgemental and weak empirical evidence it relies on for diagnosis. The overriding criticism of this learning cycle is Smith's (2001) sixth but not least criticism which quite rightly points out that the relationship between knowledge and learning processes is much more complex than Kolb (1984) and Honey and Mumford (1992) suggest. Emphasising this point is the Islamic principle and philosophy described so eloquently by Abdalati (1975) as; 'the truth and knowledge are not entirely confined to sensory knowledge or perception alone'. This principle is so firmly rooted when pondered upon that it goes further to expose the fact that any view held or derived by an individual(s) without infallibility or divine revelation, is usually based on the rationalisation of one's own prejudices.

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