4 nguyên tắc vàng cho nhà lãnh đạo

(06 / 04 / 2011)
(CTG) Khi bạn là một nhà lãnh đạo, sự rộng lượng giúp bạn có được sự kính phục của nhân viên cũng như tạo sự tin tưởng đối với đối tác. Sự tin tưởng lẫn nhau chính là cách tốt nhất để việc làm ăn thành công.


Những nhà lãnh đạo xuất phát từ nhiều tầng lớp khác nhau, từ những lĩnh vực khác nhau và chặng đường mà họ trải qua cũng không hề giống nhau. Tuy nhiên, nhiều nghiên cứu cho thấy có bốn yếu tố mà bất cứ nhà lãnh đạo nào cũng có. Nếu bạn muốn trở thành một nhà lãnh đạo tuyệt vời, bạn phải nắm vững những nhân tố sau:

- Rộng lượng

Sự rộng lượng chính là nhân tố cơ bản nhất, tạo tiền đề cho những yếu tố khác xuất hiện. Rộng lượng ở đây không chỉ được hiểu trong phạm vi hẹp mà nó còn mở rộng cả trong những mối quan hệ làm ăn. Đó có thể là cam kết hỗ trợ lẫn nhau, nhiệt tình chia sẻ sáng kiến hay ý tưởng của bản thân đối với đồng nghiệp. Đó cũng có thể là lời hứa giúp đỡ một người có tài đi đến thành công.



Sự rộng lượng có thể phá tan đi không khí căng thẳng trong làm ăn và tránh cho bạn khỏi bị cô lập

Sự rộng lượng có thể phá tan đi không khí căng thẳng trong làm ăn và tránh cho bạn khỏi bị cô lập. Khi bạn là một nhà lãnh đạo, sự rộng lượng giúp bạn có được sự kính phục của nhân viên cũng như tạo sự tin tưởng đối với đối tác. Sự tin tưởng lẫn nhau chính là cách tốt nhất để việc làm ăn thành công.

- Thân thiện

Những nhà lãnh đạo tài ba trên thế giới thường rất dễ gần với mọi người. Điều này cũng rất cần thiết đối với công việc. Khi làm việc với đối tác, bạn hãy cho những vệ sĩ đi ra chỗ khá, tạo không khí thân mật để công việc tiến hành thuận lợi hơn. Chính sự thân thiện của bạn sẽ thúc đẩy tiến độ công việc.

Hơn nữa, cách cư xử của một nhà lãnh đạo luôn là điều mà đối tác quan tâm, vì vậy, khi bạn thân thiện với một đối tác, những đối tác khác cũng sẽ tìm đến bạn.



Điều quan trọng đối với người lãnh đạo và phải tạo được chữ tín và lòng trung thành từ người khác

- Bộc trực

Bất cứ ai trong chúng ta đều thích sự chân thật và hơn ai hết, người lãnh đạo lại càng nên chân thật. Hãy thẳng thắn nói lên những suy nghĩ, quan điểm của bản thân, bạn sẽ nhận được những phản hồi tích cực. Sự bộc trực sẽ giúp bạn có được những lời giải thích, những câu trả lời thỏa đáng về vấn đề mà bạn quan tâm. Quan trọng hơn nữa, nó giúp bạn được tôn trọng.

- Giữ chữ tín

Trong kinh doanh, chữ tín chính là nhân tố tối quan trọng. Với những người bên cạnh mình, giữ chữ tín sẽ giúp bạn có được sự trung thành của họ. Với đối tác, chữ tín chính là cơ sở để tạo sự hợp tác tốt đẹp và lâu dài.

Điều này cũng giống như quy luật nhân quả: bạn cho đi và sẽ được nhận lại nhiều hơn thế. theo thời gian, bạn cho đi càng nhiều thì bạn nhận lại sẽ càng nhiều. Các đối tác sẽ xem trọng một lãnh đạo biết giữ chữ tín để tiếp tục hợp tác.


Theo Bưu điện Việt Nam
http://www.thanhgiong.vn/Home/Tin-tuc/NewsDetailld.aspx?id=10406

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divangcuoctinh

Tạo hứng thú cho người học luôn là một vấn đề quan trọng trong hoạt động dạy - học. Bởi vì, như chúng ta biết, dạy - học là một hoạt động phức tạp, trong đó chất lượng, hiệu quả cơ bản phụ thuộc vào chủ thể nhận thức - người học. Và điều này lại phụ thuộc vào nhiều yếu tố, như: năng lực nhận thức, động cơ học tập, sự quyết tâm... (các yếu tố chủ quan); nó còn phụ thuộc vào: môi trường học tập, người tổ chức quá trình dạy học, sự hứng thú trong học tập (các yếu tố tương tác). Ở đây chúng tôi quan niệm, sự hứng thú trong học tập như là hệ quả của các yếu tố tương tác.

:xayda:

Các nhà nghiên cứu tâm lý học cho rằng, hứng thú là thái độ đặc biệt của cá nhân đối với đối tượng nào đó, nó có ý nghĩa đối với cuộc sống và có khả năng mang lại khoái cảm cá nhân trong quá trình hoạt động. Sự hứng thú biểu hiện trước hết ở sự tập trung chú ý cao độ, sự say mê của chủ thể hoạt động. Sự hứng thú gắn liền với tình cảm con người. Trong bất cứ công việc gì, nếu có hứng thú làm việc, con người sẽ có cảm giác dễ chịu với hoạt động, làm nẩy sinh khát vọng hành động một cách có sáng tạo. Ngược lại, nếu không có hứng thú, dù là hoạt động gì cũng sẽ không đem lại hiệu quả cao. Đối với các hoạt động nhận thức, sáng tạo, hoạt động học tập, khi không có hứng thú, kết quả sẽ không là gì hết, thậm chí xuất hiện cảm xúc tiêu cực.

Việc học có tính chất đối phó, miễn cưỡng, người học may lắm chỉ tiếp thu được một lượng kiến thức rất ít, không sâu, không bản chất. Và vì thế dễ quên.

Biện chứng của vấn đề này là ở chỗ, khi có hứng thú, say mê trong nghiên cứu, học tập thì thì việc lĩnh hội tri thức trở nên dễ dàng hơn; ngược lại, khi nắm bắt được vấn đề, tức là hiểu được bài thì người học lại có thêm hứng thú. Trên thực tế, những người không thích, không hứng thú khi học môn học nào đó thường là những người không học tốt môn học đó. Chính vì vậy, việc tạo hứng thú cho người học được xem là yêu cầu bắt buộc đối với bất cứ ai làm công tác giảng dạy, đối với bất cứ bộ môn khoa học nào.

Đối với triết học nói riêng, các môn lý luận chính trị nói chung, bộ môn khoa học với những kiến thức khó, trừu tượng..., và vẫn thường được xem là khô khan, thì việc tạo hứng thú cho người học lại cần được quan tâm nhiều hơn, và dĩ nhiên cũng khó tạo sự hứng thú hơn.

:choangluon:

Vấn đề là làm thế nào để tạo hứng thú cho người học khi giảng dạy triết học?

Đây là một vấn đề khó, không có một cách thức, con đường chung cho mọi người. Sự hứng thú của người học phụ thuộc nhiều yếu tố như phương pháp giảng dạy, phong cách, ngôn ngữ, cách thức tổ chức quá trình học tập của giảng viên; chương trình, giáo trình; còn phụ thuộc rất nhiều vào đối tượng, ở đây là học sinh, sinh viên.

Vậy, thực tế vấn đề này như thế nào? Để tìm hiểu ý kiến của sinh viên xung quanh vấn đề hứng thú học tập triết học, chúng tôi đã tiến hành điều tra đối với 100 sinh viên đã học triết học theo phương pháp chọn mẫu ngẫu nhiên.

Với câu hỏi: Bạn đã bao giờ cảm thấy buồn ngủ khi tham gia các giờ học trên giảng đường chưa? Có 26% trả lời có; 66%: thỉnh thoảng; 8%: chưa; 0%: thường xuyên.

Với câu hỏi: Bạn đã bao giờ có cảm giác sợ đến giờ học triết học chưa? Có 28% trả lời chưa; 52%: đôi khi; 4%: thường xuyên; 16%: bình thường như các giờ học khác.

Khi được hỏi: Điều gì làm cho bạn cảm thấy nhàm chán nhất khi tham gia các giờ học trên giảng đường? Có 66% trả lời do phong cách của người dạy; 12%: nội dung bài học, môn học; 16%: việc sử dụng phương pháp; 0%: việc sử dụng phương tiện dạy học.

Câu hỏi: Điều gì quan trọng nhất tạo hứng thú cho người học? Có 80% trả lời nghệ thuật của người dạy; 7%: ý thức, trạng thái của người học; 10%: do đặc thù môn học quyết định; 3%: do các yếu tố, điều kiện khác.

Câu hỏi: Theo bạn, không khí lớp học quyết định như thế nào đến việc tạo hứng thú cho người học? Có 38% cho rằng đóng vai trò quyết định; 52%: rất quan trọng; 5%: bình thường; 5%: không quan trọng lắm.

Với câu hỏi: Yếu tố gì quyết định đến không khí của lớp học? Có 32% cho rằng do cách thức tổ chức giờ học của giảng viên; 40%: phương pháp mà giảng viên sử dụng; 10%: tầm quan trọng của bài học; 18%: ý thức của người học.

Còn với câu hỏi: Theo bạn, trong các giờ học, giảng viên có nên tạo một vài tình huống hài hước không? Có 10% cho rằng không nên; 26%: nên (vì nó góp phần thay đổi không khí lớp học); 64%: rất nên, nhưng phải gắn với nội dung bài học. 0%: tuyệt đối không.

Phân tích kết quả trên chúng ta thấy, việc có nhiều sinh viên không có hứng thú khi tham gia các giờ học triết học trên lớp là sự thật. Tình trạng đó, trên thực tế đã được báo động đối với nhiều môn học chứ không riêng gì triết học. Điều này phụ thuộc vào rất nhiều yếu tố, trong đó có cả yếu tố chương trình, giáo trình... Tuy nhiên, ở đây chúng tôi chỉ muốn bàn đến vấn đề trên xét trong quan hệ tương tác người dạy - người học.

Theo GS.TS. Nguyễn Trọng Chuẩn, nguyên Viện trưởng Viện Triết học thì việc này (người học không hứng thú với triết học), “không phải lỗi của sinh viên”[1]. Chúng tôi cũng thấy rằng, đó không phải lỗi tại triết học. Nó phụ thuộc nhiều vào người dạy triết học, vào cách người ta dạy triết học; và phần nào đó là phụ thuộc vào người học triết học.

Điều tra của chúng tôi cũng cho thấy, phần đa số ý kiến được hỏi đều trả lời, yếu tố quan trọng nhất tạo nên sự hứng thú hay không hứng thú cho người học phụ thuộc nhiều vào người dạy học. Cụ thể hơn, cơ bản vẫn là ở cách thức tổ chức giờ dạy của giảng viên, ở sự cuốn hút, hay nói cách khác là nghệ thuật của giảng viên khi lên lớp. Dĩ nhiên, điều làm cho sinh viên nhàm chán nhất cũng chính là do người dạy.



Kết quả trên cũng góp phần khẳng định, việc có hay không có hứng thú trong học tập quan trọng như thế nào đến chất lượng học tập. Việc dạy - học kích thích sức mạnh nội tâm đến một chừng mực nào đó thì sẽ có sức lôi cuốn, hấp dẫn chừng ấy. Ngược lại, những gì lôi cuốn làm ta say mê cũng đều kích thích sức mạnh nội tâm của chúng ta. Mà kích thích sức mạnh nội tâm chính là phát huy tối đa tâm lực của chúng ta, giúp ta phát huy được năng lực của mình.

Khi ta tiếp cận một bài thơ, nhiều khi ta thích nó mà không giải thích được vì sao, mà thậm chí cũng không cần phải trả lời câu hỏi đó. Đơn giản, chỉ là thích, là yêu, như yêu một bản nhạc, một bức tranh. Tuy nhiên, khi ta hiểu được cái hay, cái đẹp của nó thì cảm xúc thẩm mỹ sẽ ở một mức độ sâu hơn. Đối với tri thức triết học thì khác, nếu không hiểu về quy luật đó, không thấy được giá trị của nó trong thực tiễn đối với việc giải thích các hiện tượng, định hướng hành động với tư cách là thế giới quan thì người ta sẽ không thích, không có hứng thú về nó. Người dạy triết học phải làm cho người học thích triết học, thích học triết học. Muốn vậy, phải biến các bài dạy triết học sao cho mức độ phù hợp với người học. Kiến thức các nguyên lý, quy luật thì không thay đổi. Nhưng tuỳ với đối tượng có trình độ nhận thức như thế nào mà người dạy có thể truyền đạt mức độ nông sâu khác nhau. Và đặc biệt, điều quan trọng nhất là phải giản dị hoá các kiến thức triết học bằng cách đưa các tri thức triết học có tính chất hàn lâm, kinh viện về gần với cuộc sống hơn, dễ hiểu hơn với người học. Phải làm cho nguời học thấy được triết học, nhất là triết học Mác - Lênin thực sự là triết học cuộc sống, có ích cho cuộc sống, có ích cho người học. Bất cứ hiện tượng nào đó của cuộc sống, xét đến cùng đều có thể sử dụng kiến thức triết học để soi sáng, lý giải, và cao hơn, là cải tạo cuộc sống. Đối với triết học Mác - Lênin, các nguyên lý, quy luật, phạm trù..., các luận giải về sự vận động, phát triển của xã hội loài người đều được tổng kết từ thực tiễn. Nó không là sản phẩm của trí tưởng tượng thuần tuý, tư biện. Vì thế, việc gắn nó với thực tiễn cuộc sống là yêu cầu sống còn. Triết học mà xa rời cuộc sống thì nó sẽ trở nên thuần tuý lý thuyết, không có sức sống, người học không thấy cái hay, cái đẹp, cái có ích khi học nó và tất nhiên là không có hứng thú.

Vì vậy, theo chúng tôi, để tạo hứng thú cho sinh viên khi học triết học, trước hết người dạy phải yêu triết học, yêu thích công việc giảng dạy triết học của mình. Bởi vì, khi ta yêu công việc, ta sẽ dồn vào đó tâm huyết, sự say mê, nhiệt tình. Tình yêu ấy dần dần sẽ đến với người học.

Thứ hai, phải gắn triết học với hiện thực cuộc sống. Đây cũng là một nguyên tắc cơ bản của giáo dục. Trong giảng dạy triết học, người dạy có thể đưa các kiến thức triết học gắn với đời sống thực tiễn, liên hệ với thực tiễn bằng cách lấy các ví dụ. Tôi cho rằng, việc lấy các ví dụ thành công cũng đóng một vai trò quan trọng trong việc giúp người học hiểu bài và nhất là có thể tạo sự hứng thú cho người học. Muốn vậy, ví dụ trước hết phải phù hợp, phải đúng để giúp người học hiểu bài. Tiếp đến, ví dụ phải điển hình, phải hay. Và nếu có thể, thêm yếu tố hài hước. Như thế, tiết học sẽ trở nên nhẹ nhàng, vui vẻ, giảm sự căng thẳng, dễ tạo hứng thú cho người học, đặc biệt là người học dễ nhớ bằng các liên hệ thực tiễn chứ không phải nhớ máy móc các kiến thức sách vở.

Thứ ba, người dạy phải làm chủ được giờ học, thấy được tín hiệu ngược chiều từ người học để chủ động thay đổi, điều chỉnh nhịp độ giờ giảng. Tránh tình trạng đều đều, buồn buồn, thầy giảng còn trò làm gì không biết!

Thứ tư, cố gắng tạo không khí lớp học nhẹ nhàng, không căng thẳng, đừng làm người học “sợ” (từ sợ thầy cô giáo dẫn đến sợ và chán môn học).

Dĩ nhiên, đây là vấn đề phức tạp và tuyệt không có khuôn mẫu chung cho mọi người. Những ý kiến trên hoàn toàn mang tính chủ quan từ kinh nghiệm 15 năm giảng dạy triết học của cá nhân. Rất mong được sự góp ý trao đổi của các đồng nghiệp.

:khoechua:
http://yhaiphong.net/yhp/archive/index.php/t-6139.html

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Danh ngôn Triết học

Danh ngôn triết học ở đây là những lời phát biẻu nổi tiếng của các triết gia vĩ đại trên thế giới. Mỗi câu đều chứa đựng nhiều nội dung tư tưởng sâu sắc, thể hiện tư tưởng về thế giới, về nhân sinh. Mỗi câu đều gợi cho chúng ta ý nghĩa triết học sâu sắc, giúp cho chúng ta định hướng trong duy nghĩ và hành động.

1. “Hãy tự thắp đuốc mà đi tới” (Phật Thích Ca Mâu Ni)
2. “Học không biết chán, dạy người không biết mỏi" (Khổng Tử)
3. “Tôi chưa gặp một ai yêu đức như người ta yêu sắc đẹp của người phụ nữ” (Khổng Tử)
4. "Không có giai cấp trong cùng dòng máu đỏ, trong cùng một nước mắt từ mắt,... Mọi đẳng cấp đều hoà tan trong tôn giáo của ta cũng như mọi con sông chảy về biển cả. Cũng như biển cả chỉ có một mùi vị - mùi vị của muối, học thuyết của ta chỉ có một mục đích tối thượng là giải thoát khỏi sự đau khổ".(Phật Thích Ca Mâu Ni)
5. “Triết học ban tặng cho con người sự khinh thường cái chết” (Dênông - người ở TP. Êlê)
6. “Tình yêu và thù địchCả hai đều bất tử” (Empeđôclơ)
7. “Khi đánh giá con người thì cần phải xem toàn bộ ý định và kết quả hành động của người đó” (Mặc Tử)
8. “Sự thông thái sinh ra ba năng lực: đưa ra các quyết định tuyệt vời, nói đúng và làm việc nên làm” (Đêmôcrít)
9. “Con người - Hãy tự nhận thức chính mình” (Sôcrát)
10. “Triết học đem lại cho tôi khả năng đàm thoại với chính mình” (Antisphen)
11. “Các nhà triết học chân chính là những người ưu thích phát hiện ra chân lý” (Platôn)
12. “Triết học bắt đầu từ sự ngạc nhiên” (Arixtốt)
13. “Tư duy và cái được tư duy cùng là một, vì cả hai đều có vật chất” (Arixtốt)
14. “Đông và Tây đối lập với nhau, nhưng không thể tồn tại thiếu nhau” (Trang Tử)
15. “Cần phải cười và triết lý, đồng thời cũng phải làm kinh tế và sử dụng hết thảy mọi năng lực khác và không ngừng nói ra những động từ của triết học chân chính” (Êpiquya)
16. “Không sùng bái quá khứ, không đau khổ về tương lai, không đam mê các suy nghĩ mông lung! Khi thời điểm thích hợp tới, cần phải hành động” (Tuân Tử)
17. “Thời gian là nhà cách tân vĩ đại nhất” (Ph.Bêcơn)
18. Con ong khai thác vật liệu từ hoa ngừi vườn và ruộng đồng, nhưng sử dụng và biến đổi nó phù hợp với khả năng và chủ định của mình. Công vịcc đích thực của nhà triết học cũng không khác gì công việc đó.” (Ph.Bêcơn)
19. “Triết học chân chính chỉ là triết học truyền đạt chính xác nhất tiếng nói của bản thân thế giới và được viết dưới những sự chỉ dẫn của thế giới” (Ph.Bêcơn)
20. “Hãy đưa cho tôi vật chất và vận động, tôi sẽ xây dựng vũ trụ cho các bạn” (Đềcáctơ)
21. “Thà đừng mong đi tìm bất cứ một chân lý nào cả còn hơn làm việc đó mà không có phương pháp” (Đềcáctơ)
22. “Không có chân lý nào được toàn bộ nhân loại thừa nhân” (G.Lốccơ)
23. “Tất cả tri thức của chúng ta đều căn cứ trên kinh nghiệm, rốt cuộc đề bắt nguồn từ nó” (G.Lốccơ)
24. “Thượng đế và giới tự nhiên chỉ là một” (Spinôda)
25. “Mê tín - kẻ thù khủng khiếp nhất của loài người’’ (Vônte)
26. “Vật chất và ý niệm cũng là các thuộc tính của vũ trụ” (Vônte)
27. “Con người sinh ra đã muốn hành động” (Vônte)
28. “Điều gì mình không muốn cho mình thì chớ áp đặt cho người khác” (Khổng Tử)
29. “Hãy trở thành nhà triết học, , nhưng phải đắm mình trong triết học và phải là con người” (D.Hium)
30. “Tự nhiên bao giờ cũng mạnh hơn các nguyên tắc” (D.Hium)
31. “Tôi càng suy ngẫm nhiều thì có hai điều càng làm cho tâm hồn tôi kinh ngạc và tôn kính hơn cả là: bầu trời ở trên đầu tôi và quy tắc đạo đức ở trong tôi” (I. Cantơ)
32. “Có thể quy triết học theo nghĩa rộng về các vấn đề sau đây:
1). Tôi có thể biết gì?
2). Tôi cần phải làm gì?
3). Tôi có thể hy vọng vào cái gì?
4). Con người là gì?
(I. Cantơ)
39. “Tâm hồn có ba năng lực: Năng lực nhận thức, năng lực thụ cảm và năng lực phán đoán” (I.Cantơ)
40. “Giới tự nhiên là vô cùng tận trong những biểu hiện mới” (I.Cantơ)
41. “Đạo đức học là triết học thuyết phục” (I.Cantơ)
42. “Cần học không phải là các tư tưởng mà là học tư duy” (I.Cantơ)
43. “Làm việc là cách thưởng thức cuộc sống tốt nhất” (I.Cantơ)
44. “Chân lý là gì? Là sự phù hợp của tư tưởng với khách thể của nó” (G.B.R. Rôbinê)
“Người ta nói rằng chân lý nằm giữa hai ý kiến đối lập. Không bao giờ! Nằm giữa chúng là vấn đề!” (G.V. Gớt)
45. “Mâu thuẫn là cội nguồn của tất cả mọi sức sống” (G.Hêghen)
46. “Đạo đức phải thể hiện dưới hình thức cái đẹp” (G.Hêghen)
47. “Nền giáo dục tốt nhất là: biến học trò thành công dân của dân tộc có tổ chức tốt nhất” (G.Hêghen)
48. “Con người không thể trở thành chủ nhân của giới tự nhiên khi nó chưa trở thành chủ nhân của bản thân mình” (G.Hêghen)
49. “Triết học là sự tổng kết lịch sử tư duy” (Hêghen)
50. “Hiện nay chúng ta phải liên tục nhớ rằng con người khác với con vật chính là ở chỗ con người biết biết tư duy” (Hêghen)
51. “Triết học là thời đại đương thời với nó được nhận thức trong tư duy” (Hêghen)
52. “Một dân tộc muốn đứng vững trên đỉnh cao của khoa học thì không thể không có tư duy lý luận” (Ph.Ăngghen)
53. “Muốn xây dựng đất nước, trước hết phải phát triển giáo dục. Muốn trị nước, phải trọng dụng người tài” (Quang Trung và Ngô Thì Nhậm - Chiếu lập học, khoảng năm 1790).
54. “Xưa nay nhân định thắng thiên cũng nhiều” (Nguyễn Du)
55. “Đầu tiên là công việc đối với con người” (Hồ Chí Minh)

Nguyễn Bá Cường sưu tầm và biên soạn
Nguồn: Khoa GDCT - ĐHSP Hà Nội
http://www.svsupham.vn/archive/index.php/t-11457.html

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Buddha-Dhamma Buddhadasa Archives

Legacies I Would Leave With You
PART I: LEGACIES MATERIAL AND CEREMONIAL
Legacy 1:

Everyone can be a Buddhadasa (Servant of the Buddha), if one wants to with a pure heart; just serve in the propagation of Buddhism by setting an example in practice and happy living that others may see and follow.

Legacy 2:

Three Vows suitable for all Servants of the Buddha to take as their standard in performing their duty for the world's benefit:

1. Strive to realize the heart of one’s own religion;
2. Strive to help each other pull ourselves out from under the power of materialism;
3. Strive to create mutual understanding among all religions.

Legacy 3:

The first vow , helping everyone to realize the heart of Buddhism , is to bring about practice that is good, direct, just, and fit for liberation, in order to directly and genuinely fulfill the Buddha's purpose.

Legacy 4:

The second vow , freeing the world from the power of materialism, from the flavors that arise from sensuous matter , should be a cooperative endeavor of all people and all religions in the world, so that the world will be cleansed, cleared, and calmed of its current state.

Legacy 5:

The third vow , creating mutual understanding among religions , is necessary because the world must have many religions, as many as the types of people in the world, in order for all to be able to live together in peace. Every religion teaches unselfishness, the differences are merely in methodologies.

Legacy 6:

Gardens of Liberation (Suan Mokkh) , places that make intimacy with nature mentally and physically convenient , should be set up everywhere for the direct study of nature, for understanding the law of nature, and for sampling the taste of nature, until everyone knows how to love nature, which will help us to understand Dhamma easily.

Legacy 7:

The Suan Mokkh of the Theater of Spiritual Entertainments is necessary for these beings which instinctually need entertainment, which is a spiritual support, a fifth support in addition to the four physical supports.1 Please help to manage them for the use and above mentioned benefit of everyone.

Legacy 8:

Suan Mokkh International, especially for the spiritual light of our fellow human beings from other countries and languages, is an idea that arose when we saw them struggling and searching in order to find themselves. Please help to establish it, then maintain and continue it.

Legacy 9:

Spiritual Theaters for spiritual entertainment with the flavor of Dhamma are needed in place of the sensual theaters which always turn human beings into some sort of demon. Humans need entertainment as the fifth requisite of life, but it must be arranged carefully.

Legacy 10:

The five pillars on our roofs are symbolic of the five hindrances (nivarana), the five groups of clinging (upadanakkhandha), the five powers (bala), the five sovereigns (indriya), the five Dhamma essentials (dhammasara), the five paths & fruits & nibbana (magga-phala-nibbna). Even the five fingers on your own hand are just reminders of the matter of eliminating dukkha for us all.

Legacy 11:

The slogan of Suan Mokkh is "eat from a cat's plate, bathe in a stream, sleep in a pen, and listen to the mosquitoes sing." This is a practical standard for eliminating the problems of material life and supports mental development because it follows that natural principle which says, "simple living, high thinking."

Legacy 12:

The Diploma from Suan Mokkh is "die before dying." In other words, the mind is finished with feelings of "I" and "mine" before the physical body dies. There remains only pure sati-pañña (mindfulness and wisdom) regarding life. This is something that can happen even now. So, the sooner one "dies," the more profitable life is.

Legacy 13:

We use the principle of people language & Dhamma language to distinguish between material and spiritual matters so that we will speak about them correctly, because we will understand them correctly, deeply, and advantageously. Don't mix them up, or reverse them, that will just lead to dizziness.

Legacy 14:

The system of using people language & Dhamma language is most certainly needed in the study and teaching of Buddhism, because the Lord Buddha taught the Dhamma both in the Dhamma language of ordinary people (personal, individual terms) and in the Dhamma Language of those who have seen the Dhamma for themselves (in terms of natural truth). Thus, we must observe this distinction carefully in our study, teaching, and conversation; otherwise dizziness will ensue.

Legacy 15:

"Age Teasing" and giving the Age Teasing gift, as we do at Suan Mokkh, results in a heedfulness and self-knowledge that improves each year. May I leave this to be maintained and continued for the sake of everyone's spiritual development.

Legacy 16:

True Buddhists shouldn't be bothered even by headaches, let alone nervous disorders and mental illness. This is possible through reliance upon the Dhamma principle at the heart of Buddhism that says "tathatä" or "just like that." This is the natural fact that all things must happen according to their causes and conditions, and must be dealt with right there, without there being anything strange or surprising about it. Thus, may we leave it behind as a legacy.

Legacy 17:

The Three Cs of Cleanness, Clarity, & Calmness are qualities of the Noble Ones and are in the position of being the essence of Buddhism's Triple Gem. May we leave them as a legacy for everyone to use as a daily mantra.

Legacy 18:

The Buddhist Charter that we develop together remains correct and in line with the principles of Buddhism. Buddhists may take it as a standard for right practice, for good results, and for convenience in being ones who know, are awakened, & have blossomed, and who will never again fall into the swamps of superstition and materialism. May we leave it as a long lasting legacy.

Legacy 19:

The Literary Works making up The Dhamma Proclamation Series, From His Own Lips Series, Floating Lotus Series, and Turning of the Dhamma Wheel Series: may we leave them as a memorial of a poetic mind that has released them with the greatest care into the Dhamma Sea , that is the hearts of all True People throughout the land , for them to thrive in the reservoir of that Dhamma Sea for unending time.

Legacy 20:

The Suan Mokkh style of chanting uses chants that we have translated into our own language, trying to make them graceful and melodious. The passages chosen are concise and powerful, suitable for use as the objects of samädhi and vipassanä, also. May we leave these to be chanted for a long, long time.

Legacy 21:

The Demonstration Alms Offering practiced in Suan Mokkh is a practical study in how to feed one-hundred monks, in how to do it smoothly while keeping the defilements under control. Please maintain this kind of ceremony in order to support and preserve Buddhism in an economical way, free of difficulties, and maintaining the ancient form of the Buddha's time.

Legacy 22:

The "Nalike" coconut pond is a lesson modeled after a children's lullaby of the southern people that shows how much they had realized the highest Dhamma in times past, to the extent that they could take nibbäna as the theme of a children's lullaby. Please protect the honor of our ancestors on this point and make ourselves fit to be their descendants, every one of us.

Legacy 23:

Preaching Dhamma in lecture form, which sometimes must be done while standing, does not go against the Dhamma-Vinaya in any way. Convenient and appropriate for the times, it causes the propagation of Buddhism to proceed smoothly and successfully. It is not necessary to stick to the strict literal interpretation of Vinaya when they are customs and manners of a different era and time.

Legacy 24:

The standard followed at Suan Mokkh of not welcoming people who can't wash their own plates, who must have someone else clean up after they eat, is a standard which doesn't conflict with Buddhist principles. We use it to select which people are fit to stay in the monastery for the sake of practicing Dhamma because their hearts are in harmony with the principles of unselfishness and not taking advantage of others. Please help to maintain this as a continuing legacy.

Legacy 25:

Sleeping with a wooden pillow is something the Buddha himself recommended as a way to train ourselves in not oversleeping. Mära has no chance to take over the person who doesn't indulge in sleep, who is strong and active both physically and mentally. In those days, both wanderers2 and warriors slept with wooden pillows, especially, the Licchavi noblemen.

Legacy 26:

Please allow me to object to the words "work is money, money is work." They are out of line with Buddhism, which teaches us to work as a duty that is proper for all forms of life, rather than to work seeking money to fatten up life so that it delights in the roads to ruin (apayamukha) or in the pleasures that are nothing but "flashes of insanity." I leave this legacy of protest with you, also.

Legacy 27:

The secret trick of Zen is merely the original way of Buddhism that adds tranquility to insight (vipassana) so that they work together in the instant that there is both concentration (samadhi) and a penetrating investigation that seeks the mind's original state — freedom from defilement. Zen doesn't separate them in order to practice just the particular one we are attached to. The relevant Sutta teaching is: Contemplation (jhana) doesn't occur for one lacking wisdom; wisdom doesn't occur for one lacking contemplation (jhana).

Legacy 28:

The principle of vaccination  using bacteria to cure disease  can be applied in Buddhist Dhamma practice by applying greed's power to coveting goodness and merits, by applying anger's power to hating defilements and dukkha as enemies in order to destroy them, and by applying delusion's power to infatuation with doing basic kinds of good rather than falling into evil. This is possible because these three "powers" are already fully present in our minds as our opening stakes in the "gamble" of life.

Legacy 29:

Having Dhamma all night and all day is not so hard to do. When about to do any of the duties of daily life, become aware of the fact that "Duty itself is Dhamma." Because duty is able to eliminate every type of problem and brings only good, desirable results, its meaning is exactly that of the word "Dhamma," that which helps the practitioner avoid falling into dukkha. So when duties are done all day long, there is Dhamma all day long. Even resting is a duty that must be performed as much as any other, that is, in order to have the necessary strength for doing one's Duty.

Legacy 30:

The Great Standards of the Discipline (Vinaya Mahapadesa) in the style of the Vinaya (Discipline) must be passed on and taken as necessary in these modern times that are materially developed to the point of filling the world with problems of morality and discipline, both for wanderers and householders. Please study this Mahapadesa thoroughly in order to prevent foolish innocence.

Legacy 31:

The Mahapadesa (Great Standards) concerning Dhamma from the Mahaparinibbana-Sutta must be used together with the principles for judging Dhamma-Vinaya from the Gotami Sutta in order to discern what is right with the most accuracy and completeness. Such clarification is badly needed by modern Buddhists, whose lives are full of troubles that increase day by day. This approach has already been used with excellent results, so we ask to leave it as a legacy to be applied further.

Legacy 32:

The "Humming version of Dependent Co-origination" is taught in a way much easier to understand and practice than the usual formula. You ought to understand this form first, before investigating the standard formula. In either case, the practice is the same: be mindful at phassa (contact). (You can find the details in Dependent Co-origination From His Own Lips.)

Legacy 33:

Using the principles of idappaccayata, paticca-samuppada, tathata, & suññata as ambrosia that put us beyond death, or above the cycles of death and birth, because they finish off "I" and "mine," is the genuine daily activity of Buddhists, is the most direct path, and has the best results, so I leave it with you as something I've used to good result already.

Legacy 34:

The Vimuttayatana Sutta is a Dhamma principle worthy of special interest. It tells us that we are able to realize Dhamma on five occasions: when listening to Dhamma, when explaining the Dhamma for others to hear, when reciting Dhamma, when contemplating Dhamma, and when investigating and analyzing Dhamma. Obviously, there are many opportunities to realize Dhamma, but we have been so careless as to not take advantage of even a single one.

Legacy 35:

Using the 10 points of the Kalama Sutta thoroughly and correctly is a sure principle and method for maintaining and protecting Buddhism in ways that it is truly a refuge and carries on the teaching as the Buddha wished. I've used this method continuously and successfully in line with its fullest meaning, and leave this "tradition" with you as part of our legacy.

Legacy 36:

It is better to study the four foundations of mindfulness from the Anapanasati Sutta than from the Mahasatipatthana Sutta, which is overly long, has a vague and muddled appearance, and lacks a clear sequence or progression. Just to read it takes hours. On the other hand, the Anapanasati Sutta is a continuous progression of 16 steps that encompass everything from the beginning of practice up to and including the final realization of the fruits of practice. The Buddha himself declared that he relied upon this practice in his own Awakening. Please consider this well. May we leave this fact as a legacy, also.

Legacy 37:

Voidness (suññata) for householders, including women and children, is to be mindful and clearly aware in not feeling attachment towards anything such that love, anger, hatred, fear, worry, longing, envy, and jealousy occur through the power of feeling "I" and "mine." We insist that everyone has the awareness and strength needed to practice this and ought to practice it, so I leave it as a special legacy for householders.

Legacy 38:

The principle of following the footsteps of the Arahants can be used both by householders and homeless monastics. This is the principle of living life in a way that constantly scrapes away the kilesa (defilements) and lessens the familiarity with and tendency (anusaya) that causes more kilesa, by having sati-sampajañña in the moment that sense objects impact, and so not letting anything concoct greed, hatred, and delusion, or if they are concocted, have sati stop that mess.

Legacy 39:

"Beauty is in the corpse, goodness is in giving up, the monk is in truth, nibbana is in dying before death." We have knocked the dust off of and recycled this antique saying in order to preserve the intelligence of our ancestors, to show how sharp, direct, and profound their understanding was. Further, so that their children and grandchildren will have no less intelligence than our ancestors, and will fully live up to the meaning of being "Buddhist," by not locking away nibbana so that they must die over and over for thousands and millions of lives before getting any results. Please help to preserve this legacy of our ancestors.

Legacy 40:

May we all cherish one special aim, that whether sooner or later, there will be an era in which the world is perfect in Dhamma through everyone performing their duties, through everyone being clearly mindful in their hearts that the correct duty is itself the Dhamma that will help keep us above all problems. This is possible because the world is always changing. You ought to support the conditions for such change in this world.

Legacy 41:

If all people in the world object to bringing Dhamma into the world, because they think it's impossible, that's up to them. We alone, if need be, ought to make ourselves quench all dukkha with Dhamma that's up to the mark. Never be disappointed that so few people are interested in Dhamma.

All of the above concerned material and ceremonial legacies. They comprised the first part of the "Legacy" I wish to leave behind.
Following, are more abstract or spiritual legacies that I have studied, researched, observed, and tested in practice. As they have given satisfying results, I summarize them here point by point and leave them with you as more of my "Legacy."

Legacy 42:

"Buddha — The Knowing, Awakened, Fully Blossomed One — is the opposite of "Saiya," which means being asleep, uncertain, startled, and upset all the time. Whether we are "Buddha" or "Saiya" differ absolutely in just this respect.

Legacy 43:

These days, having a Buddha image to bow to or hang around the neck can be either superstition (saiyasastra, believing it to be a protective holy object or magically powerful) or Buddhism (Buddhasastra, a reminder or, at most, an object for paying respect). Buddhists must be on our guard not to lose the honor of Buddhists by becoming "Animists."

Legacy 44:

Having the Buddha as a "good, noble friend" (kalyanamitta) is something we must regard with great interest, as befits his words: "through relying upon me as a good noble friend, beings subject to birth, aging, illness, and death will escape from birth, aging, illness, and death." We turn around and claim only that we have birth, aging, illness, and death as our nature and cannot go beyond birth, aging, illness, and death. This repudiation of the Buddha is most pitiful.

Legacy 45:

The Buddha as understood by most people usually becomes a Himalayan mountain range that obstructs the Dhamma for them because theirs is the Buddha of clinging (upadana) and according to their own particular attachments and biases. Instead, one ought to understand the Buddha in line with reality.

Legacy 46:

The Lord Buddha spoke in both people language & Dhamma language. We must listen carefully. For instance, he spoke in people language saying "self is the refuge of self," but elsewhere, speaking in Dhamma language, he said, "one's self doesn't really exist." If we don't listen carefully, we won't understand a word and will think he is contradicting himself. If we know how to listen in Dhamma language, there won’t be any contradiction or conflict. This is merely one example.

Legacy 47:

The Lord Buddha said, "Whether in the past or now, we teach only the matters of dukkha and the remainderless quenching of dukkha." Thus, we had better not waste any more time in studying, questioning, and debating matters other than these two essentials.

Legacy 48:

The Lord Buddha didn't waste time fighting against or trying to get rid of old beliefs and teachings from before his time, he simply proclaimed his own perspectives that were better, more true, and more beneficial, so that his listeners could reasonably choose for themselves. Consequently, no tragedies occurred as happened to certain other Teachers and Prophets.

Legacy 49:

That people concoct Buddhas, Dhammas, and Sanghas according to their personal views creates many problems and misses the real Buddha, Dhamma, and Sangha. The Heart of the genuine Buddha, Dhamma and Sangha is cleanliness, clarity, and calm through being free and void of any odor or meaning of "I" and "mine."

Legacy 50:

Saiyasastra is the "Creed of Sleeping" (through avijja, ignorance), while Buddhasastra is the "Creed of Awakening from Sleep" (through vijja, wisdom). So be careful of activities concerning Buddha images and amulets, for there are those that are Buddhasastra and those that are Saiyasastra, depending on whether a person regards them with vijja or with avijja and upadana.

Legacy 51:

The true principles of practice need not extend over the kind of lifetimes that end in coffins. They are exclusively sanditthiko and akaliko, that is, immediately apparent to the mind that acts and receives the results of the actions. The later aspects are just material by-products experienced by ordinary Thicksters.

Legacy 52:

The thing which is called "Self" is merely an illusion (maya), that is, merely a sensation that arises in the mind when concocted by tanha (desire influenced by avijja, ignorance), through which it appears in the mind naturally and automatically. It is merely a misperception caused by the thing called "upadana" (clinging) which comes from tanha. It is not a real or true self, but is only a sensation blowing hot and cold, yet with an intensity such that the experiencer takes it to be "self."

Legacy 53:

Distinguishing four understandings of Dhamma makes a comprehensive study of Dhamma convenient: understand Nature itself, the Law of Nature, Duty according to the Natural Law, and the Fruits which come from practicing that Duty, until able to live life in harmony with Nature and without any problems.

Legacy 54:

"Dhamma" has many meanings. If we focus on only one, let it be the Duty which is performed correctly regarding the practitioner's situation, according to the Law of Nature, leading to peace for everyone, no matter the time or place.

Legacy 55:

All Practical Dhammas (Dhammas to be practiced) fall into two categories: Dhamma tools and Dhamma fruits. Sila, samadhi, and pañña (moral responsibility, mental integration, and wisdom) are Dhamma tools; magga, phala, and nibbana (paths, fruitions, and Nibbana) are Dhamma fruits. The Dhamma tools can be further divided into two kinds: primary Dhammas such as the four satipatthana (foundations of mindfulness) and the supplementary Dhammas such as the four iddhipada (paths to success) and the four sammappadhana (right strivings). You ought to know these Dhammas so they can be applied correctly according to the circumstances of practice.

Legacy 56:

You ought to turn every piece and particle of your work into Dhamma through the mindful clarity and awareness (sati-sampajañña) that Duty itself is Dhamma, fulfilling Duty alone is practicing Dhamma. Then you will have Dhamma with you in all movements, at all times, in all places. All your work will be as enjoyable as playing sports. Already happy in the moments you work, you need not indulge in pleasure houses, night life, and addictions.

Legacy 57:

Dhamma is the thing called " the Duty of all living things," that which they must do to survive both physically and mentally, both for their own sake and for that of society. Even when translating this word as "teaching," "learning," or "practice," the important understanding is still in its being the duty of salvation. Whenever duty is done, that is Dhamma practice.

Legacy 58:

The Dhamma in the temple and the Dhamma in the rice field is the very same Dhamma when they are carried out as rightful duties for genuine survival-salvation.

Legacy 59:

Three things that are Nirananda (Eternal), Amitabha (Endless Light), Amitayu (Endless Life), Akata (Unmade), Amata (Deathless), and Asankhata (Unconditioned): the Law of Nature, Voidness, and Nibbana. These three have no creator. Even God can’t create them because they themselves have the same status as God.

Legacy 60:

Genuine Buddhist Art is not material art as is generally understood, but is the system of mindful and wise action that marvelously quenches dukkha within the hearts of beings, as the Buddha said, with beauty and splendor in the beginning, middle, and end.

Legacy 61:

Dhamma is the Correct System of Practice for One’s Humanity, every step and stage of one’s evolution, from birth until death, both for one’s own benefit and the benefit of others. In short, Dhamma is Duty, the True God that helps save us all.

Legacy 62:

Dhamma exists to help us live in the world victoriously above the world. It’s not for us to flee from the world, but to be above any influence of the world, so that we no longer drown in the world. Being "above the world" is usually taught in such a way that everyone misunderstands and thinks we must flee the world, abandon the world, and throw away the world, in a way that has no value for anyone.

Legacy 63:

Dhamma is difficult to explain because human languages are insufficient. We don’t have words to express the things that people have never known before. Thus, we must strive to speak and try to listen until we understand the Dhamma expressed in both people language and Dhamma Language simultaneously.

Legacy 64:

Dhamma is neither the letters in books nor the voices preaching; rather, Dhamma is the correct fulfillment of Duty, of each practitioner, in every movement, every moment, and every place, appropriate to the humanity of both oneself and all others involved. This is the only way for it to be the Dhamma that is correct regarding Buddhist standards and able to bring genuinely peaceful bliss.

Legacy 65:

Siladhamma (moral behavior) must return for a peaceful world; Paramathadhamma (Supreme Dhamma) must return for an enlightened world. If virtue and moral behavior don’t return, the world will go to hell. If Supreme Dhamma doesn’t return, the world will go blind. Thus, everyone must help bring them back, as they are absolutely necessary for the world.

Legacy 66:

Don’t long after the past and don’t worry about the future, just do your own duty correctly in the present. That’s enough to avoid dukkha and won’t be the basis for sassataditthi, a lasting self that spins around within the vattas (cycles of birth and death).

Legacy 67:

The ABCs of Buddhism don’t start off with the Triple Gem, but begin with studying the stimulation of eyes, ears, nose, tongue, body, and mind and how this causes the arising of consciousness, sense-contact, and feeling in such a way that craving, clinging, and then dukkha occur. Control these births and you can quench dukkha. Then Buddha, Dhamma, and Sangha will appear by themselves.

Legacy 68:

The world is accomplished through the eyes, ears, nose, tongue, body, and mind. Because we have eyes, ears, nose, tongue, body, and mind, there is a world. Various troublesome situations happen just because of misunderstanding the truth of the eyes, ears, nose, tongue, body, and mind, in other words, the world.

Legacy 69:

The dukkha concocting aspect of dependent origination happens every time the mind craves, that is, when it is stupid at sense-contact; and when there is stupid contact, feeling is foolish. Then, due to the influence of ignorance, craving is born and defilement takes over. So be careful. Don’t be stupid at any contact and let the dukkha side of dependent origination happen.

Legacy 70:

A spin of paticca-samuppada occurs every time a sense object is contacted through ignorance, or, we may say, every time the mind is defiled by the concocting of ignorance (avijja). This doesn’t happen over lifetimes, in the sense that one cycle of paticca-samuppada covers three lives, as is generally taught in a way amounting to eternalism (sassataditthi, belief in a lasting self).

Legacy 71:

The practice that looks like not practicing anything is the inner practice of being content in one's own lack of self, doing every duty in harmony with the Law of Nature, and working for duty’s sake rather than for the benefit of "me" and "mine."

Legacy 72:

The higher Dhamma language is made up solely of words borrowed from the language of ordinary people, so try to stick to that ordinary meaning of these terms as far as possible in order that an understanding of each word can be found correctly and easily. For example: Nibbana is coolness, magga is path, phala is fruit, kilesa are dirty things, sanyojana is to bind up, asava is what squeezes out from fermentation, Buddha is awakening from sleep, Dhamma is duty, and Sangha is the community of worthy things.

Legacy 73:

The “Human Zero” is one whose mind is free of any attachment, that is, doesn’t feel any clinging toward the meaning of being “self” or “of self” through the upadana powered by ignorance. So be Human Zeroes; you will be light, at ease, intelligent, free of prejudice, and will have a mind automatically ready for every kind of work.



from:
http://www.suanmokkh.org/archive/asiti/leg2.htm

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Chuon Nath Dictionary

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การประเมินจากการปฏิบัติ

การประเมินจากการปฏิบัติ
(Performance Assessment)
ผศ.ดร.ทิวัตถ์ มณีโชติ

ทุกกลุ่มสาระการเรียนรู้สามารถวัดและประเมินโดยการปฏิบัติ (Performance assessment) บางกลุ่มสาระการเรียนรู้สามารถวัดและประเมินโดยการปฏิบัติได้เกือบทั้งหมด หรือเกือบทุกมาตรฐานการเรียนรู้หรือผลการเรียนรู้ที่คาดหวัง การวัดและประเมินจากการปฏิบัติมีข้อดี คือ สามารถวัดและประเมินผู้เรียนได้ตรงสภาพความเป็นจริง (Authentic Assessment) กล่าวคือ ถ้าผู้เรียนสามารถปฏิบัติได้แสดงว่ามีความรู้ความสามารถหรือมีการเรียนรู้เรื่องนั้นแล้ว อย่างไรก็ดีการวัดและประเมินจากการปฏิบัติมีข้อจำกัดมากมาย เช่น สร้างแบบทดสอบและเกณฑ์ที่มีคุณภาพยาก สอบผู้เรียนจำนวนน้อย การสอบแต่ละครั้ง/แต่ละคนใช้เวลามาก เป็นต้น แต่การวัดและประเมินจากการปฏิบัติมีความสำคัญ โดยเฉพาะการวัดและประเมินทักษะ (Psychomotor Domain) ด้วยเหตุนี้ กระทรวงศึกษาธิการจึงกำหนดแนวทางการวัดและประเมินผลการเรียนตามหลักสูตรการศึกษาขั้นพื้นฐาน โดยเสนอวิธีการวัดและประเมินผลจากการปฏิบัติ ให้ผู้สอนมอบหมายงานหรือกิจกรรม (Tasks) ให้นักเรียนปฏิบัติ และให้มีการกำหนดเกณฑ์การให้คะแนน (Rubrics) รายละเอียดดังนี้
ลักษณะของงานที่ให้นักเรียนปฏิบัติ
งานที่ให้นักเรียนปฏิบัติ ควรมีลักษณะดังนี้ (Mc Millan, 2001 : 210 – 215)
1. บูรณาการระหว่างเนื้อหากับทักษะที่สำคัญ (essential skills)
2. เป็นงานที่มีอยู่จริง (authentic)
3. สามารถประเมินผลการเรียนรู้ได้หลายด้าน (to assess multiple learning targets)
4. สามารถช่วยให้นักเรียนทำได้สำเร็จ ( can help students succeed )
5. เป็นงานที่มีความยืดหยุ่น (feasible)
6. สามารถทำได้หลายวิธี (multiple solutions)
7. มีความชัดเจน (clear)
8. เป็นงานที่ท้าทายและเร้าใจให้นักเรียนทำ (be challenging and stimulating to students)
9. มีเกณฑ์การให้คะแนน (scoring criteria) ที่ชัดเจน
10. ระบุเงื่อนไขความสำเร็จของงานอย่างชัดเจน (Constraints for completing the task)
นอกจากนี้ กรมวิชาการ (กรมวิชาการ, 2544 : 67 - 68) ได้เสนอ ชนิดของงาน (Performance task) หรือกิจกรรมที่ให้นักเรียนได้ปฏิบัติ จำแนกได้เป็น 12 ประเภท ดังนี้
1. งานที่ให้เปรียบเทียบกัน (Comparison task) เป็นงานที่ให้นักเรียนเปรียบเทียบสถานที่ คน หรือสิ่งของตั้งแต่ 2 สิ่งหรือมากกว่า เช่น เปรียบเทียบความแตกต่างของการใช้ปุ๋ยหมักและปุ๋ยเคมี เปรียบเทียบตัวเอกของเรื่อง 2 เรื่อง ที่นักเรียนได้อ่าน เป็นต้น
2. งานที่ให้จำแนก (Classification task) เป็นงานที่ให้นักเรียนจำแนก หรือจัดประเภท คน สถานที่ หรือสิ่งของ เช่น ให้นักเรียนจัดกลุ่มของสัตว์ตามถิ่นที่อยู่ จัดกลุ่มของพืชใบเลี้ยงเดี่ยว เป็นต้น
3. งานการจัดวางตำแหน่ง (Position support task) เป็นงานที่ให้นักเรียนจัดวางตำแหน่งของบุคคล หรือการออกคำสั่ง แล้วให้เหตุผลเพื่อปกป้องตำแหน่งนั้น เช่น ให้นักเรียนจัดวางตำแหน่งของเพื่อนตามลำดับความรับผิดชอบ (พร้อมเหตุผลประกอบความเหมาะสมของคนในตำแหน่งนั้นๆ ) จัดเรียงลำดับของหัวหน้าพรรคการเมืองที่จะได้เป็นนายกรัฐมนตรี (พร้อมเหตุผลประกอบ)
4. งานการนำไปใช้ (Application task) เป็นงานที่ให้นักเรียนนำความรู้ไปใช้ในสถานการณ์ใหม่ เช่น ให้นักเรียนเขียนเรื่องสั้นโดยให้นักเรียนอ่านเรื่องสั้นหลาย ๆ เรื่อง ให้หาประเด็นที่เป็นตัวร่วมของเรื่องสั้น แล้วนำความรู้ไปใช้เขียนเรื่องสั้นด้วยตนเอง เป็นต้น
5. งานจากการวิเคราะห์ (Analyzing perspective task) เป็นงานที่ให้นักเรียนวิเคราะห์มุมมองที่ต่างกัน 2 - 3 มุมมอง แล้วให้นักเรียนเลือกมุมมองเพื่อแสดงความคิดเห็น สนับสนุน เช่น ให้นักเรียนวิเคราะห์มุมมองของการอนุรักษ์ธรรมชาติ สิ่งแวดล้อมกับสาเหตุของการทำลายป่าของเมืองไทย เป็นต้น
6. งานการตัดสินใจ (Decision making task) เป็นงานที่ให้นักเรียนต้องบอกองค์ประกอบหรือปัจจัยที่เป็นสาเหตุของการตัดสินใจ เช่น ให้นักเรียนบอกถึงปัจจัยที่ทำให้นักเรียนเลือกการทดสอบความหวานของลำไยโดยใช้หลักการออสโมซิส เป็นต้น
7. งานมุมมองทางด้านประวัติศาสตร์ (Historical perspective task) เป็นงานที่ให้นักเรียนพิจารณาทฤษฎีอื่นๆ นำมาตอบคำถามพื้นฐานด้านประวัติศาสตร์ เช่น ให้นักเรียนพิจารณาทฤษฎีที่จะอธิบายว่าทำไม และอย่างไรที่ไดโนเสาร์สูญพันธ์ เป็นต้น
8. งานพยากรณ์ (Predictive task) เป็นงานที่ให้นักเรียนพยากรณ์ว่าอะไรเกิดขึ้นในอนาคต เช่น ให้นักเรียนทายว่าถ้าโยนเหรียญ 10 ครั้ง จะออกหัวหรือก้อยมากกว่ากัน เป็นต้น
9. งานแก้ปัญหา (Problem solving task) เป็นงานที่ให้นักเรียนหาวิธีการแก้ปัญหา เช่น ให้นักเรียนออกแบบผังวงจรไฟฟ้า ในห้องทำงาน ซึ่งมีหลอดไฟ 3 หลอด พัดลมติดเพดาน 1 ตัว เป็นต้น
10. งานทดลอง (Experimental task) เป็นงานที่ให้นักเรียนทดลองเพื่อทดสอบสมมติฐาน เช่น ให้นักเรียนทดลองเพื่อพิสูจน์ว่าพืชจะเติบโตได้ดีในที่มืดหรือที่มีแสงแดด เป็นต้น
11. งานคิดค้น (Invention task) เป็นงานที่ให้นักเรียนสร้างสิ่งใหม่ขึ้น เช่น ให้นักเรียนสร้างครีมกันแดดจากสมุนไพร สร้างเครื่องบินเล็กจากวัสดุที่หาได้ในท้องถิ่นและมีราคาถูก เป็นต้น
12. งานค้นหาข้อบกพร่อง (Error identification task) เป็นงานที่ให้นักเรียนระบุข้อบกพร่องหรือข้อผิดพลาด เช่น ให้ตำรวจเล่าการปฏิบัติงานของเขาให้นักเรียนฟัง และให้นักเรียนได้ดูการปฏิบัติงานของตำรวจจากโทรทัศน์ แล้วให้หาดูว่ามีสิ่งใดบ้างที่ตำรวจปฏิบัติในโทรทัศน์ที่ไม่เหมือนกับสิ่งที่ตำรวจจริงๆ ปฏิบัติ (ที่เล่ามา) เป็นต้น

เกณฑ์การประเมินงานที่ให้ผู้เรียนปฏิบัติ (Criteria for performance tasks)
เกณฑ์ในการประเมินงานที่ให้ผู้เรียนปฏิบัติ มีดังนี้ (McMillan, 2001 : 211)
1. ความสำคัญ (Essential) : งานต้องมีอยู่ในหลักสูตร และ เป็นตัวแทนของ
ความคิดที่ยิ่งใหญ่ (big idea)
2. สภาพจริง (Authentic) : งานต้องใช้กระบวนการปฏิบัติที่เหมาะสม และ
นักเรียนพอใจกับงานนั้นด้วย
3. คุณค่า (Rich) : งานต้องมีคุณค่า สามารถนำไปใช้หรือแก้ปัญหาอื่นๆ
ได้ด้วย และมีความเป็นไปได้หลายอย่าง
4. น่าสนใจ (Engaging) : เป็นงานที่ผู้เรียนอยากทำ และรู้สึกชื่นชมงานนั้น
5. ได้ปฏิบัติ (Active) : นักเรียนเป็นผู้ปฏิบัติตัดสินใจ ได้มีปฏิสัมพันธ์กับคนอื่น
และได้หาวิธีการสร้าง และ ใช้ความเข้าใจเป็นอย่างมาก
6. เป็นไปได้ (Feasible) : งานต้องสามารถทำเสร็จในเวลาที่กำหนดให้ในโรงเรียน
หรือบ้าน นักเรียนสามารถทำได้ และมีความปลอดภัย
7. ใช้ดุลพินิจ (Equitable) : งานต้องพัฒนาความคิดหลายอย่าง และ ส่งเสริมเจตคติ
ทางบวก
8. เปิดกว้าง (Open) : งานเป็นสิ่งที่มากกว่าการหาคำตอบที่ถูก 1 คำตอบ
ใช้วิธีการหลายวิธี และมีวิธีที่จะสร้างได้สำหรับ
นักเรียนทุกคน
ประเภทของการทดสอบภาคปฏิบัติ (Type of performance tests)
การทดสอบภาคปฏิบัติ เป็นการวัดทักษะความสามารถของคน โดยการวัดจะเน้นวิธีการ
(process) และ ผลผลิต (product) โดยการวัดมี 5 ลักษณะ ดังนี้
1. การปฏิบัติงานโดยข้อเขียน ( Paper and pencil performance)
2. การระบุชื่อและกระบวนการปฏิบัติ (Identification test)
3. การสร้างสถานการณ์จำลอง (Simulated performance)
4. การกำหนดงาน (Work sample)
5. การทดสอบจากสถานการณ์จริง (Authentic performance)


1. การทดสอบภาคปฏิบัติงานด้วยข้อเขียน ( Paper and pencil performance)
การทดสอบภาคปฏิบัติในลักษณะนี้ จะแตกต่างจากการทดสอบวัดผลสัมฤทธิ์ทางการเรียน โดยการทดสอบภาคปฏิบัตินี้เน้นในการประยุกต์ความรู้และทักษะ ที่เรียนมา มาประยุกต์กับสถานการณ์ใหม่ ลักษณะของการทดสอบนั้นจะให้นักเรียนได้มีการวางแผน การเสนอโครงการ แต่ยังไม่ได้ปฏิบัติจริง ตัวอย่างงานที่ให้ทำ เช่น จงสร้างแบบบ้านประหยัดพลังงาน จงเขียนวงจรไฟฟ้าบนกระดาษ จงสร้างแผนที่การท่องเที่ยวของจังหวัด จงสร้างแบบตรวจสอบรายการ (Checklist) สำหรับประเมินการอ่านของตนเอง เป็นต้น การประเมินควรใช้ประเภทแยกเป็นด้าน ๆ (Trait-analytic) โดยพิจารณาองค์ประกอบต่าง ๆ เช่น ความรอบรู้เกี่ยวกับงาน ความคิดริเริ่มสร้างสรรค์ แผนการดำเนินการ (กระบวนการและยุทธวิธีและการส่งงานตรงเวลา เป็นต้น

2. การทดสอบภาคปฏิบัติโดยให้ระบุชื่อ (Identification test)
เป็นการทดสอบที่ให้ระบุชื่อ เครื่องมือ หรือชิ้นส่วนของอุปกรณ์ต่างๆ พร้อมทั้ง ระบุหน้าที่ของสิ่งเหล่านี้ด้วย รวมทั้งความสามารถในการใช้และเลือกใช้เครื่องมือให้เหมาะสมกับงานเช่น ให้ฟังเสียงดนตรีแล้วตอบว่าเป็นเครื่องดนตรีประเภทใด และ เป็นเสียงโน้ตตัวใด ถ้าหลอดไฟฟ้า (ฟลูออเรสเซนต์) ไม่ติด มีสาเหตุมาจากอะไร และให้ระบุถึงเครื่องมือ วัสดุอุปกรณ์ที่จะใช้ในการซ่อมแซมด้วย ให้นักเรียนฟังเสียงการทำงานของเครื่องจักรกลหรือเครื่องยนต์ที่ชำรุด แล้วให้ระบุส่วนที่ชำรุดของเครื่องจักรกลนั้น พร้อมทั้งระบุกระบวนการซ่อมบำรุงด้วย ให้บอกชื่อของชิ้นส่วนหรือสิ่งที่เห็นจากกล้องจุลทัศน์ ให้บอกชื่อสารเคมีที่อยู่ในหลอดทดลองพร้อมทั้งบอกสมบัติของสารด้วย ให้บอกถึงกระบวนการแก้ปัญหาโจทย์คณิตศาสตร์ เป็นต้น เกณฑ์การให้คะแนนควรเป็น 0 - 1 คือ ตอบถูกหรือปฏิบัติได้ ได้ 1 คะแนน แต่ถ้าตอบผิด หรือปฏิบัติผิด ได้ 0 คะแนน

3. การทดสอบภาคปฏิบัติจากสถานการณ์จำลอง (Simulated performance)
การทดสอบแบบนี้ เนื่องจากไม่สามารถที่จะนำผู้เรียนไปทดสอบภาคปฏิบัติกับสถานการณ์จริงใด้ อาจจะเนื่องจากมีอันตราย มีเวลาจำกัด มีเครื่องมือหรืออุปกรณ์จำกัด เป็นต้น จำเป็นต้องกำหนดสถานการณ์ขึ้นมาให้คลายคลึงกับสภาพความเป็นจริงมากที่สุด เช่น การฝึกขับรถยนต์จากจอภาพ การฝึกโดร่มจากหอ การฝึกขับเครื่องบินจากคอมพิวเตอร์ สำหรับการประเมินการฝึกทักษะจากสถานการณ์จำลองนั้น ควรประเมินทั้งกระบวนการ (Process) และผลงาน (Product) โดยประเมินจากการเตรียมอุปกรณ์ (ถ้าผู้สอบต้องเตรียมมาเอง) กระบวนการทำงานทั้งการใช้และการวางและเก็บเครื่องมือได้ถูกที่ในขณะปฏิบัติงาน ผลงานเสร็จและเป็นไปตามที่กำหนดหรือไม่ และการให้ความร่วมมือในการปฏิบัติงานกลุ่ม การจัดเก็บ บำรุงรักษา และทำความสะอาดเครื่องมือและสถานที่ปฏิบัติงาน

4. การทดสอบจากตัวอย่างงาน ( Work sample performance)
เป็นการทดสอบการปฏิบัติจากตัวอย่างงาน หรือสถานการณ์จริงที่ครูต้องคอยกำกับดูแลเช่น การขับรถบนถนนโดยมีครูนั่งประกบ การให้ผู้เรียนสร้างเก้าอี้ 1 ตัวโดยใช้วัสดุอุปกรณ์ตามที่กำหนดและสร้างตามขนาดที่กำหนดให้ การทดลองทางวิทยาศาสตร์ การปฏิบัติงานในวิชาชีพขั้นต้น เช่น งานประดิษฐ์ งานเกษตร งานบ้าน เป็นต้น ในการประเมินผลนั้น ควรประเมินทั้งวิธีการ (Process) และผลงาน (Product) รวมทั้ง การจัดเตรียมอุปกรณ์ และ ลักษณะนิสัยการทำงาน ด้วย

5. การทดสอบจากสถานการณ์จริง (Authentic Performance)
เป็นการให้ผู้เรียนได้ปฏิบัติงานจากสภาพจริง หรือคล้ายจริงมากที่สุด เพื่อต้องการให้ผู้เรียนได้มีทักษะในการปฏิบัติ ให้เกิดการเรียนรู้ที่ยั่งยืน และสามารสร้างองค์ความรู้ด้วยตนเอง สามารพพัฒนาชีวิตของตนเองได้ และนำไปใช้ในชีวิตประจำวันได้ โดยสิ่งที่ควรเน้น คือ การได้มีโอกาสเลือกแนวทางปฏิบัติด้วยตนเอง ผู้เรียนมีการประยุกต์ความรู้มาใช้ในการปฏิบัติงาน โดยอาจจะประยุกต์ใช้ความรู้ตรง ๆ (use knowledge) ปรับปรุงบ้างเล็กน้อย (apply knowledge) หรือ ปรับแต่งและพัฒนาระบบ (Enhance knowledge) การประเมินการปฏิบัติงานจากสภาพจริง ควรประเมินกระบวนการทำงาน ผลงาน และลักษณะนิสัย ตลอดจนคุณธรรมในการปฏิบัติงาน

วิธีการสร้างเครื่องมือวัดภาคปฏิบัติ
การสร้างเครื่องมือวัดภาคปฏิบัติ มีขั้นตอนในการสร้างดังนี้
1. วิเคราะห์สาระการเรียนรู้ และจุดประสงค์การเรียนรู้ที่คาดหวัง
ผู้สอนต้องวิเคราะห์สาระ และมาตรฐานการเรียนรู้ จากหลักสูตร เพื่อกำหนดผลการเรียนรู้ที่คาดหวังหรือจุดประสงค์การเรียนรู้ ซึ่งจะนำไปสู่การสร้างเครื่องมือวัด เช่น
กลุ่มสาระการเรียนรู้การงานอาชีพและเทคโนโลยี ประกอบด้วย
สาระที่ 1 การดำรงชีวิตและครอบครัว เป็นสาระที่เกี่ยวกับการทำงานในชีวิตประจำวันในระดับครอบครัว ชุมชน และสังคม ว่าด้วยงานบ้าน งานเกษตร งานช่าง งานประดิษฐ์ และงานธุรกิจ
สาระที่ 2 การอาชีพ เป็นสาระเกี่ยวกับหลักการ คุณค่า ประโยชน์ของการประกอบอาชีพสุจริต ตลอดจนการเห็นแนวทางในการประกอบอาชีพ ฯลฯ
จากการวิเคราะห์สาระและมาตรฐานเรียนรู้ของกลุ่มสาระการเรียนรู้การงานอาชีพและเทคโนโลยี จะพบว่า สามารถเขียนเป็นผลการเรียนรู้ที่คาดหวัง เช่น
1. เพื่อให้นักเรียนเข้าใจ มีทักษะ มีจิตสำนึกในการใช้พลังงาน ทรัพยากรและสิ่งแวดล้อม
2. เพื่อให้นักเรียนสามารถทำงานบ้าน เช่น การรักษาความสะอาดบ้าน การซักผ้า ฯลฯ
3. เพื่อให้นักเรียนสามารถทำงานเกษตร เช่น ปลูกฝักสวนครัวปลอดสารพิษ ฯลฯ
4. เพื่อให้นักเรียนมีเจตคติที่ดีต่อการทำงานและต่องาน ฯลฯ
กลุ่มสาระการเรียนรู้ศิลปะ
สาระที่ 1 ทัศนศิลป์
สาระที่ 2 ดนตรี
สาระที่ 3 นาฏศิลป์
มาตรฐานการเรียนรู้สารที่ 1 (ทัศนศิลป์)
มาตรฐาน ศ 1.1 สร้างสรรค์งานทัศนศิลป์ตามจิตนาการ และความคิดสร้างสรรค์
วิเคราะห์ วิพากษ์วิจารณ์คุณค่างานทัศนศิลป์ ถ่ายทอดความรู้สึก ความคิดต่องานศิลปะอย่างอิสระ ชื่นชม และประยุกต์ใช้ในชีวิตประจำวัน
จากการวิเคราะห์สาระและมาตรฐานเรียนรู้ของกลุ่มศิลปะ จะพบว่า สามารถเขียนเป็นผลการเรียนรู้ที่คาดหวังได้ เช่น
1. เพื่อให้นักเรียนสามารถสร้างงานทัศนศิลป์ตามจิตนาการ และความคิดสร้างสรรค์ เช่น การวาดภาพลายเส้น ภาพสีน้ำ ภาพสีน้ำมัน การปั้น การจัดสวนถาดขนาดเล็ก ฯลฯ
2. เพื่อให้นักเรียนสามารถวิเคราะห์ วิพากษ์วิจารณ์คุณค่างานทัศนศิลป์ และ ถ่ายทอดความรู้สึก ความคิดต่องานศิลปะอย่างอิสระได้
3. เพื่อให้นักเรียนสามารถนำศิลปะไปประยุกต์ใช้ในชีวิตประจำวันได้ ฯลฯ
กรณีที่สถานศึกษาหรือครูได้กำหนดผลการเรียนรู้ที่คาดหวังไว้แล้ว อาจจะดำเนินการสร้างเครื่องมือวัดภาคปฏิบัติในขั้นตอนต่อไปได้ แต่ต้องพิจารณาด้วยว่าผลการเรียนรู้ที่คาดหวังที่กำหนดไว้ สามารถกำหนดเป็นจุดประสงค์การเรียนรู้ย่อยและนำไปสู่การวัดภาคปฏิบัติได้อีกหรือไม่ ถ้าสามารถวัดได้ ขั้นตอนนี้สามารถปรับเปลี่ยนการดำเนินการให้เหมาะสมได้

2. เลือกจุดประสงค์ที่สามารถสร้างเครื่องมือวัดภาคปฏิบัติ
พิจารณาจุดประสงค์หรือผลการเรียนรู้ที่คาดหวัง ว่าข้อใด หรือส่วนใดบ้าง ที่สามารถสร้างเครื่องมือวัดภาคปฏิบัติได้ ในที่นี้พบว่า กลุ่มสาระการเรียนรู้การงานอาชีพและเทคโนโลยีผลการเรียนรู้ที่คาดหวังข้อ 2 และ 3 สามารถสร้างได้ ส่วนกลุ่มสาระการเรียนรู้ศิลปะ ผลการเรียนรู้ที่คาดหวังข้อ 1 และ 2 สามารถสร้างได้

3. กำหนดรูปแบบของเครื่องมือวัดภาคปฏิบัติ
เครื่องมือที่ใช้ในการวัดภาคปฏิบัติ มีหลายประเภท ได้แก่ การตรวจสอบรายการ (Checklist) แบบมาตราวัดประมาณค่า (Rating scale) แบบสังเกต (Observations) การจัดอันดับ (Ranking) การรายงานตนเอง (Self report) ฯลฯ พิจารณาเครื่องมือให้เหมาะสมกับงานที่ให้ปฏิบัติ เช่นงานบ้าน นักเรียนต้องไปปฏิบัติที่บ้าน ดังนั้น เครื่องมือที่เหมาะสมควรเป็น แบบรายงานตนเอง งานปลูกผักสวนครัวปลอดสารพิษอาจใช้แบบสังเกต หรือ แบบตรวจสอบรายการ งานจัดสวนถาดขนาดเล็ก อาจใช้แบบตรวจสอบรายการหรือมาตราวัดประมาณค่า เป็นต้น
4. สร้างเครื่องมือวัดภาคปฏิบัติ
ในการสร้างเครื่องมือวัดภาคปฏิบัตินั้น ต้องสร้างแบบที่ได้เลือกไว้ในข้อ 3 พร้อมทั้งกำหนดเกณฑ์การให้คะแนนและเกณฑ์การประเมินด้วย โดยอาจจะใช้เกณฑ์การให้คะแนนแบบภาพรวมหรือแบบแยกเป็นด้านๆ ก็ได้ ตัวอย่างที่ยกมานี้ เป็นการให้คะแนนแบบแยกเป็นด้านๆ





จากแบบทดสอบนี้ ครูหรือผู้ดำเนินการสอบต้องเตรียมพื้นที่ ที่ให้นักเรียนทำความสะอาดที่มีพื้นที่เท่าๆ กัน มีความสกปรกพอๆ กัน นอกจากนี้ต้องเตรียมอุปกรณ์ให้ครบรวมทั้งอุปกรณ์ที่ให้นักเรียนเลือกใช้ตามเกณฑ์การให้คะแนนทุกระดับ

แบบบันทึกคะแนนการวัดภาคปฏิบัติ
กลุ่มสาระการเรียนรู้ การงานอาชีพและเทคโนโลยี มาตรฐานการเรียนรู้…….....
ผลการเรียนรู้ที่คาดหวัง ข้อ ...................ระดับชั้น…………………….

หัวข้อประเมิน



ขื่อ – สกุล การเลือกใช้อุปกรณ์ ขั้นตอนการทำ
ความสะอาด การใช้เวลา การทำความสะอาดและเก็บรักษาอุปกรณ์ ผลงาน รวม สรุปการประเมิน
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เกณฑ์การให้คะแนนและการประเมิน
1. หัวข้อการประเมิน พิจารณาจาก
1.1 การเลือกใช้อุปกรณ์
1.2 ขั้นตอนการทำความสะอาด
1.3 การใช้เวลา
1.4 การทำความสะอาดและการเก็บรักษาอุปกรณ์
1.5 ผลงาน
2. เกณฑ์การให้คะแนน
ผู้ประเมินสังเกตการณ์ปฏิบัติของผู้ถูกประเมิน แล้วให้คะแนนแต่ละหัวข้อเป็น 3 ระดับ ดังนี้
2.1 การเลือกใช้อุปกรณ์
ระดับ 3 เลือกใช้อุปกรณ์ได้ครบและเหมาะสม
อุปกรณ์ครบ คือ ไม้กวาด ภาชนะใส่น้ำ และ ผ้าขี้ริ้ว
สำหรับความเหมาะสมพิจารณาจาก
ไม้กวาด พิจารณาควบคู่กับพื้นที่ที่ทำความสะอาด เช่นพื้นไม้ใช้
ไม้กวาดชนิดอ่อน พื้นปูนใช้ไม้กวาดชนิดอ่อน หรือไม้กวาด
ทางมะพร้าว ทั้งนี้ให้พิจารณาถึงคุณภาพของไม้กวาดด้วย
ภาชนะใส่น้ำ เหมาะสม (เช่น ถังน้ำ กะละมัง) ขนาดไม่ใหญ่หรือ
เล็กเกินไป ไม่รั่ว
ผ้าขี้ริ้ว นุ่ม ซับน้ำได้ดี สะอาด ไม่เปื่อยยุ่ย
ระดับ 2 เลือกใช้ไม่ครบ 1 อย่าง หรือครบแต่ไม่เหมาะสม 1 อย่าง
ระดับ 1 เลือกใช้ไม่ครบ 2 อย่าง หรือครบแต่ไม่เหมาะสม 2 อย่างขึ้นไป
2.2 ขั้นตอนการทำความสะอาด
ระดับ 3 ทำครบและถูกต้องทุกขั้นตอน ดังนี้
1) กวาด โดยคำนึงถึงทิศทางลม
2) ถู เป็นช่อง ไม่ถูเป็นทางยาว คำนึงถึงทิศทาง และมีการ
ทำความสะอาดผ้าขี้ริ้วอยู่เสมอ ผ้าไม่เปียกจนเกินไป
3) กวาดหรือถูซ้ำ กรณีหรือบริเวณที่ไม่สะอาด
ระดับ 2 ทำครบแต่ไม่ถูกต้อง 1 ขั้นตอน
ระดับ 1 ทำไม่ครบ 1 ขั้นตอน หรือ ครบแต่ไม่ถูกต้อง 2 ขั้นตอน
2.3 การใช้เวลา
ระดับ 3 ใช้เวลาไม่เกิน 10 นาที
ระดับ 2 ใช้เวลา 11-13 นาที
ระดับ 1 ใช้เวลามากกว่า 13 นาที
2.4 การทำความสะอาดและเก็บรักษาอุปกรณ์
ระดับ 3 การทำความสะอาดและเก็บรักษาอุปกรณ์ครบและถูกต้อง ดังนี้
เก็บไม้กวาดในที่เก็บและถูกวิธี ผ้าขี้ริ้วซักจนสะอาด บิดให้แห้ง
และตากบนราว ภาชนะล้างและคว่ำไว้ในที่เหมาะสม
ระดับ 2 การทำความสะอาดและเก็บรักษาอุปกรณ์ครบแต่ไม่ถูกต้อง
1 รายการ
ระดับ 1 การทำความสะอาดและเก็บรักษาอุปกรณ์ไม่ครบ 1 รายการ หรือครบแต่ไม่ถูกต้อง 2 รายการ -
2.5 ผลงาน
ระดับ 3 สะอาด แห้ง และปราศจากฝุ่นและเศษขยะ
ระดับ 2 สะอาด และปราศจากฝุ่นและเศษขยะ แต่เปียก หรือสะอาด
และแห้ง แต่มีฝุ่นหรือเศษขยะ 1 จุด
ระดับ 1 มีฝุ่นหรือเศษขยะมากกว่า 1 จุด
3. เกณฑ์การประเมิน
ระดับดี ได้คะแนนรวมระหว่าง 13 – 15 คะแนน
ระดับพอใช้ ได้คะแนนรวมระหว่าง 10 – 12 คะแนน
ระดับปรับปรุง ได้คะแนนรวมไม่ถึง 10 คะแนน

5. หาคุณภาพของเครื่องมือวัดภาคปฏิบัติ
การหาคุณภาพของเครื่องมือวัดภาคปฏิบัติ มีวิธีการปฏิบัติ ดังนี้
1. หาความตรง (Validity) โดยให้ผู้เชี่ยวชาญด้านวัดผลการศึกษาและเนื้อหาวิชา พิจารณาความเหมาะสมของเครื่องมือ และเกณฑ์ แล้วนำมาปรับปรุง แก้ไขให้เหมาะสม
2. หาความเที่ยง (Reliability) หลังจากที่ได้ปรับปรุงเครื่องมือตามคำแนะนำของผู้เชี่ยวชาญแล้ว นำเครื่องมือไปทดลองใช้กับนักเรียนหลายๆ ครั้ง โดยครูผู้สอนและผู้เชี่ยวชาญสังเกตให้คะแนนตามเกณฑ์ที่กำหนด แล้วหาค่าความเที่ยงของผู้ประเมิน (Interrater Reliability)
3. ปรับปรุงแก้ไขให้เหมาะสม บางครั้งอาจจะต้องทำตามข้อ 1 และ 2 อีกหลายครั้ง

6. จัดพิมพ์เครื่องมือและคู่มือฉบับสมบูรณ์
พิมพ์เครื่องมือวัดภาคปฏิบัติเป็นรูปเล่ม พร้อมทั้งมีคู่มืออธิบายวิธีการใช้ให้ชัดเจน วิธีการเขียนคู่มือการใช้เครื่องมือวัดภาคปฏิบัติแบ่งออกเป็น 2 ส่วน คือ
ส่วนที่ 1 คำชี้แจง ประกอบด้วย สิ่งที่จะประเมิน จุดประสงค์การเรียนรู้
คำอธิบายทั่วไป - หลักการ ขอบเขต คำสั่ง วิธีใช้ เวลาในการสอบ วิธีดำเนินการสอบ
- การเตรียมปกรณ์ สถานที่ ครู นักเรียน ฯลฯ
การดำเนินการสอบ - วิธีการสอบ
การประเมิน - การให้คะแนน สรุป แปลผล บันทึกผลการประเมิน
การรายงานผล และข้อเสนอแนะ - สรุปผล และเสนอแนะ
ส่วนที่ 2 เครื่องมือวัด คำสั่ง และแบบบันทึกผลการให้คะแนนและผลการปฏิบัติ

“ การวัดและประเมินผลการเรียนรู้”

http://www.google.co.th/search?q=%E0%B8%88%E0%B8%B2%E0%B8%81%E0%B8%9C%E0%B8%A5%E0%B8%81%E0%B8%B2%E0%B8%A3%E0%B8%84%E0%B9%89%E0%B8%99%E0%B8%AB%E0%B8%B2%E0%B8%9B%E0%B8%A3%E0%B8%B0%E0%B8%A1%E0%B8%B2%E0%B8%93&hl=th&prmd=iv&ei=fJoFTZ_JE4e8rAe4n4yRDw&start=10&sa=N







การวัดและประเมินผลการเรียนรู้ในชั้นเรียน

“ การวัดและประเมินผลการเรียนรู้ในชั้นเรียน ตามหลักสูตรแกนกลาง การศึกษาขั้นพื้นฐาน พุทธศักราช 2551”

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