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节地评价是什么意思

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节地评价是什么意思（精选8篇）由网友“佐伊糕”投稿提供，下面是小编整理过的节地评价是什么意思，欢迎大家阅读分享借鉴，欢迎大家分享。

节地评价是什么意思

篇1：如何准确地自我评价

如何准确地自我评价

To develop your Emotional Intelligence (EI), you have to know where you stand now, what is your starting point. The question is: how can you assess yourself accurately?

There is a major difference with IQ: IQ is measured by a battery of standardized tests. The score you get with these tests, divided by your age, gives your IQ score. This means, by the way, that your IQ varies with time. And the bad news is that as your age will definitely get higher, your IQ will decrease slowly…so be prepared!

While there is a standardized way of measuring IQ, there is none for EI. This doesn't mean that there is no valid measurement of EI, but just that these measurements will not carry as much “authority” as IQ tests. But what should matter most to you as a leader is how useful they can be in leading better. The good news here is that there are useful tools in the market for that.

In the past 10 years, a good number of EI assessment tools were developed. Many of them are what we call “self-assessment tools”. It means that you answer a questionnaire about yourself, usually online, and you get a report about your own EI.

The problem is that an EI self-assessment may not be very reliable because the way we see ourselves is actually not very objective. Many studies have shown that we usually rate our own EI higher than other people rate our EI. I see this very frequently in my work with leaders: those with the lower EI (from my point of view) tend to see themselves as high-EI leaders.

Besides, in most self-assessments, questionnaires are quite transparent: it is easy to know what to answer if you want to look good. For instance, you have to answer questions like: “Are you good at picking up emotions in others?” or “Are you sometimes getting over angry?” For people with low-EI, this could be as useful as immigration forms in some countries which ask you if you are a terrorist!

(An exception here is the Mayer-Salovey-Caruso Emotional Intelligence Test (MSCEIT). In my opinion, this self-assessment gives you the most objective view of your EI, because it is ability-based. The problem is that it is not developed for leadership purposes and it is a bit remote from a leader’s practical considerations).

Does it mean that self-assessments have no value? No, not necessarily. They can give you an idea of your relative strengths and areas to develop. For instance, they can point out that, although you handle your own emotions in a resourceful way, you need to develop your ability to detect emotions in others.

In general, one should not expect too much from self-assessments on Emotional Intelligence. Still, if I had to recommend one, it would be the Emotional Quotient-Inventory (BarOn EQ-i). Both the EQ-i and the MSCEIT can be purchased and done online on: www.mhs.com/mhs/Info.aspx?id=OnlineAssments.

Another kind of assessment which can provide you with more insights is the 360-degree assessment. In a 360-degree assessment, your EI is assessed by people who know you well: peers, bosses, team members, sometimes even business partners such as vendors, clients, etc.

Note that you don’t get the real picture with a 360-degree assessment simply because there isn’t such thing as “the real picture”. Results won’t be more “real picture” than your self-assessment. Reality can’t be framed, as each person who perceives you has a share of it. But at least, results will tell you how others see you. And this is crucial for a leader, as “others” precisely are the ones supposed to follow you.

These results may come as a shock to you. This is because your EI as seen by people who know you is usually lower than your EI as you see it. But at least you will know what to work on if you want to change the way you are perceived.

360-degree EI assessments are not cheap but are very valuable. There are plenty of different versions in the market. I would recommend two of them for leaders who would like to apply the results to their leadership practice: the 360-degree version of the EQ-I (same website as the one mentioned above) and the Emotional Competence Inventory 360 (ECI 360 %26ndash; for more information, see www.haygroup.com/TL). Please note that in both cases you will need to hire a consultant to interpret the results.

Here is one word of caution if you are considering using a 360-degree assessment. It will be useless if there is a lack of trust in your company or in your team. If participants to the survey have the slightest doubt that their answers will be traced back and eventually used against them, they will protect themselves by giving you very high ratings. Results would become meaningless. Building high trust is a vast topic that would require a whole book, but let's mention here that one of the keys to make a 360-degree assessment meaningful is to explain the process clearly and give a strong guarantee of total confidentiality.

Even with such precautions, in some companies, due to the company culture or to particular events (a temporary leadership crisis, for instance), the level of trust is too low to conduct a valid 360-degree assessment. It can be the case in some companies in Mainland China, where, in the past, particularly during the Cultural Revolution, people were invited to give honest feedback and were severely repressed right after. The Cultural Revolution took place 40 years ago but its impact on mentalities still linger.

There would be much more to say on assessing EI, but to keep this E-zine easy to read for busy people like you, I will have to limit it to less than 1000 words. In case you have any question, feel free to contact me. I’d be happy to help.

*Harrison Assessments is a comprehensive employment suitability assessment tool used by progressive companies.

篇2：地藏节有什么习俗

在过去，各地均有供奉地藏王的庙宇，每年七月三十，善男信女必往敬拜。

民间的地藏节可遥接目连救母的中元节。说是老百姓怕目连在地狱救母眼睛不看见，故在此夜，家家敬王之后，插燃香烛，街市满地皆红，香是敬佛，烛是与目连照明。又有人家屋檐下插上一排棒香，有的则是在茄子周身插满棒香排在屋檐下称作“落苏灯”。

地藏菩萨塑像

落苏是茄子的别称，《本草纲目》记载“茄，一名落苏，名义未详，按《五代贻子录》作酪酥，盖以其味如酪酥也，于义似通。”，而宋时的《渑水燕谈录》说是因犯了钱王的忌讳，至今沪语中茄子仍叫落苏。插落苏灯或取其谐音“落得舒适安逸” 意求地藏王保佑全家平安。孩童们也有自己的落苏灯。就是在落苏当中挖一个洞，里面插上一根小蜡烛，便成了一盏落苏灯。孩童们聚在一起，比谁的落苏大，比谁的灯儿亮，或追逐、或雀跃、或欢叫，或嬉闹，走家串户，忽有一阵风吹过，如吹灭了其中的灯儿，笑声中就会爆起一阵惶急的哭叫，因此地藏节又称落苏节。

在南京的清凉山相传为地藏菩萨修炼之所，从月初起烧香膜拜者就络绎不绝，到二十五日以后尤为兴旺，清凉山上下游人很多，到处设有茶棚。茶棚的布置，各种各样，一直到月底过了，方才停止香火，叫做“盖山门”。

常州地藏节以东郊三官堂为集会之所，拜香的人络绎于道，农民多于这天将田具及木制品陈列于路边任人购买。如皋县和泰县都于晚间用各种颜色纸剪成荷花瓣形状，粘贴碗口一周，碗内放只酒杯，燃以灯芯，放在门前，家家如此，叫做“地藏灯”，亦称“碗儿灯”。

苏州地区，是晚人家各在庭院四角，几重门以及围墙下地面遍插棒香，同时点燃，叫做“烧地头香”，俗称“烧狗矢香”。传说，元朝末年，张士诚统治苏州时期较得民心，死后苏州人还怀念他，就借用地藏节烧地头香的形式，寄托他们的哀思，名为“烧九四香”，因为张士诚的乳名叫“九四”。日子一久，“烧九四香”便讹作“烧狗矢香”了。

九华山庙会，自唐代以来，每年农历七月三十日(地藏菩萨吉诞日)前后，佛教徒和当地工商界都联合举办盛大纪念活动，远近朝山拜佛者和游人纷至。现在九华山庙会的内容由佛事活动，以旅游招商信息发布会、旅游业务洽谈会为主要内容的经贸交流活动，文化娱乐活动有板龙灯会，具有地方特色的黄梅戏演出、佛教音乐演奏会等。

宁波宁海地区，“七月种，八月拔，呒不根，呒不叶” 七月最后一个晚上家家户户插香。把房前、房后、路边、院子都插上香，嘴里念着地藏王菩萨保佑。

篇3：地藏节有什么习俗

在过去，各地均有供奉地藏王的庙宇，每年七月三十，善男信女必往敬拜。

民间的地藏节可遥接目连救母的中元节。说是老百姓怕目连在地狱救母眼睛不看见，故在此夜，家家敬王之后，插燃香烛，街市满地皆红，香是敬佛，烛是与目连照明。又有人家屋檐下插上一排棒香，有的则是在茄子周身插满棒香排在屋檐下称作“落苏灯 ”。落苏是茄子的别称，《本草纲目》记载“茄，一名落苏，名义未详，按《五代贻子录》作酪酥，盖以其味如酪酥也，于义似通。”，而宋时的《渑水燕谈录》说是因犯了钱王的忌讳，至今沪语中茄子仍叫落苏。插落苏灯或取其谐音“落得舒适安逸” 意求地藏王保佑全家平安?孩童们也有自己的落苏灯。就是在落苏当中挖一个洞，里面插上一根小蜡烛，便成了一盏落苏灯。孩童们聚在一起，比谁的落苏大，比谁的灯儿亮，或追逐、或雀跃、或欢叫，或嬉闹，走家串户，忽有一阵风吹过，如吹灭了其中的.灯儿，笑声中就会爆起一阵惶急的哭叫，因此地藏节又称落苏节。

地藏节活动图册常州地藏节以东郊三官堂为集会之所，拜香的人络绎于道，农民多于这天将田具及木制品陈列于路边任人购买。如皋县和泰县都于晚间用各种颜色纸剪成荷花瓣形状，粘贴碗口一周，碗内放只酒杯，燃以灯芯，放在门前，家家如此，叫做“地藏灯 ”，亦称“碗儿灯 ”。

宁波宁海地藏节的一些记忆，“七月种，八月拔，呒不根，呒不叶” 七月最后一个晚上家家户户插香。把房前、房后、路边、院子都插上香。嘴里念着地藏王菩萨保佑，说不清楚为插香的真正含义，听老人们说，以前村大路，还有四合院的院子都是用河卵石铺起来的! 又很多很多图案造型的! 大家就按照这个图案造型插上去看上去亮亮的非常漂亮! 还有如果是没有图案的，大家都自己想，什么龙、凤、花的…… 看上去非常漂亮!

篇4：地藏节有什么习俗

在过去，各地均有供奉地藏王的庙宇，每年七月三十，善男信女必往敬拜。特别是南京的清凉山相传为地藏菩萨修炼之所，从月初起烧香膜拜者就络绎不绝，到二十五日以后尤为兴旺，清凉山上下游人很多，到处设有茶棚。茶棚的布置，各种各样，一直到月底过了，方才停止香火，叫做“盖山门”。

篇5：地藏节的传说

地藏菩萨，梵名 Ksitigarbha，中文译音克施地嘎诃帕，八大菩萨之一。据《地藏十轮经》讲，其道场在安徽省池州市九华山，与浙江普陀山、山西五台山、四川峨眉山并称为中国佛教四大名山。曾说出：“地狱不空，誓不成佛!”的坚定佛语。

据《地藏菩萨本愿经》讲，过去无量劫前，有一位婆罗门种姓的女子，“其母信邪，常轻三宝”，不久命终，魂神堕在无间地狱。婆罗门女知母生前不积善因，死后必堕恶趣，遂变卖家宅，供养佛寺。后受觉华定自在王如来指点，以念佛力来到地狱，见到鬼王无毒，得知因自己供养佛、寺并念佛之功德，使自己的母亲以及其他地狱的罪人，得以脱离地狱之苦，超拔升天，婆罗门女便在觉华定自在王如来像前立弘誓愿：“愿我尽未来劫，应有罪苦众生，广设方便，使令解脱。”释迦佛告诉文殊菩萨，当时的婆罗门女，就是现在的地藏菩萨。在经中，释迦佛又为我们讲述了地藏菩萨种种的不可思议行愿。地藏菩萨恒以“地狱未空，誓不成佛”为誓愿。使众生只要念诵其名号，礼拜供奉其像，就能得到无量功德、获得救度。经中又描述了地藏菩萨受释迦牟尼佛的嘱托，在释迦灭度后、弥勒佛降生前的无佛之世，留住世间，教化众生度脱沉沦于地狱、饿鬼、畜生、阿修罗、人、天诸六道中的众生。

相传安徽九华山是地藏菩萨的说法道场。据说唐代时，新罗国僧人金乔觉，泛舟渡海，来到中国，见九华山峰峦叠起，是修道的好去处，于是在山中择地而居，潜心修行。据说他那时虽已六十岁，但身体异常健壮，“项耸奇骨，躯长七尺，而力倍百夫”(唐费冠卿《九华山化城寺记》)。他选择东崖岩石，终日坐禅诵经，后被山民诸葛节发现，民众大为感动。其事迹传开后，得到本地闵姓山主等人的捐助，于是建寺庙，辟道场。金乔觉去世后，葬于神光岭的真身宝殿，俗称“肉身塔 ”。据《宋高僧传》、《重僧搜神记》等称，金乔觉“趺坐函中，遂没为地藏王”，过了三载，“开函视之，颜色如生，舁之，骨节俱动，若撼金锁焉，随(遂)名金地藏”。因其生前笃信地藏菩萨，而且传说其容貌酷似地藏瑞相，人们便认定他是地藏菩萨转世。九华山也就被认为是地藏菩萨道场。而对地藏菩萨的信仰，在民间也日益流行。每年农历七月三十日，即传说的地藏菩萨诞辰之日，各地前来九华山朝拜的信徒络绎不绝。

篇6：地藏节的传说

地藏王，一个玉林民间传说掌管一方百姓生死寿限的神。每年到了他的'生日，玉林话叫“诞”，四面八方的百姓便会蜂拥而来，进恭祈福。到这一天，地藏堂内挤满了来参拜的百姓。农历七月三十，是一个宗教节日，名为“地藏节”，这是汉族秋季的一个重要节日，在百姓、尤其是老年人中很有市场。

这天，是地藏菩萨应化中国的涅槃日。国内以及香港很多寺院或净室，都要举行地藏法会，纪念地藏菩萨。从《地藏菩萨本愿经》中可知，因其是提倡孝道，重点超度救济父母，与中国人提倡孝道，百善孝为先，慎终追远之传统观念相合，故此地藏菩萨在中国深受民间所尊崇。相传，有新罗王子发心出家，名地藏比丘，于唐太宗贞观四年，来中国参学。随处参访，游化数年，后来到安徽省九华山，见深山中有盆地，就在此山结庐苦修。不知过了多少年，地方官绅诸葛节游山时，发现了这个和尚，住的是石洞茅篷，破锅残粒，生活异常艰苦。于是向前询问，得知原来是新罗王子，远来中国求法。诸葛节深感未尽地主之谊，便发心提倡，为地藏比丘修建寺院。九华山主姓闵，家财甚富。建寺必得请闵公布施山地，闵公对地藏比丘也非常敬仰，问他要多少地，地藏答道：“一袈裟所覆土地足矣。”谁知地藏以神通力，袈裟一披，盖尽九华，闵公就将整个九华山地，全部布施供养。闵公为地藏护法，其子也随地藏比丘出家，法名道明，为地藏的侍者。现在所见的地藏菩萨像，两旁有一老一少比丘，即闵公父子。寺院建成后，各方来参学者很多，新罗国也有不少人来近亲供养。九华山既高且深，寺众较多，生活就成了问题，连煮饭还要掺观音土。

后来新罗国王得悉，马上派人送来粮食供养。地藏比丘一直领导苦行的道场，至唐开元二十六年七月三十涅槃，在世九十九岁。当时，大家都认定：地藏比丘实为地藏菩萨的化身，是地藏菩萨来中国的应化，所以称之为地藏菩萨。而九华山即成为地藏菩萨应化的道场，亦即称为中国四大名山之一了。特别是每年农历七月三十，九华山香火尤为鼎盛。

地藏菩萨自有他特殊的因缘感应，才能得到民间僧俗一致的尊敬信仰。又有传说，地藏是在释迦即灭以后、弥勒佛未生以前，世间众生来以救苦的一尊菩萨。地藏王曾经发誓：他要在普度众生以后始愿成佛，因此常常现身于人、天、地狱之中，救助苦难。有的佛书上说地藏王就是阎罗王的化身，是一次向面目出现的阴司主宰。在过去，各地均有供奉地藏王的庙宇，每年七月三十，善男信女必往敬拜。特别是南京的清凉山相传为地藏王菩萨修炼之所，从月初起烧香膜拜者就络绎不绝，到二十五以后尤为兴旺，清凉山上山下游人很多，到处设有茶棚。茶棚的布置，各式各样，一直到月底过了，方才停止香火，这叫做“益山门”。

江南一带，如常州地区东郊三官堂为集会之所，拜香的人络绎不绝，农民都于这天将田具及木制品陈列于路边任人购买。如皋县和泰县都于晚间用各种颜色纸剪成荷花瓣形状，粘贴碗口一周，碗内放只酒杯，燃以灯芯，放在门前，家家如此，叫做“地藏灯”，亦称“碗儿灯”。苏州等地区，是晚人家各在庭院四角，几重门以及围墙下遍插棒香，同时点燃，叫做“烧地头香”，俗称“烧狗矢香”。传说，元朝末年，张士诚统治苏州时期较得人心。死后苏州人还怀念他，就借用地藏节烧地头香的形式，寄托他们的哀思，名为“烧九四香”，因为张士诚的乳名叫“九四”。日子一久，“烧九四香”便讹作“烧狗矢香”了。

篇7：节地生态安葬倡议书

社会各界的朋友们：

清明节即将来临，我们倡议，要培育和践行“文明低碳祭扫、节地生态安葬”的新理念、新风尚。

一、倡导文明低碳祭扫

在祭扫活动中，要服从管理，做到不在公墓、殡仪馆以及林区等禁火区域焚烧纸钱、燃放鞭炮、抛洒和摆放祭品;鼓励采用鲜花祭扫、植树祭扫、网上祭扫、踏青遥祭、家庭追思会等方式缅怀故人。合理安排祭扫路线和时间，提倡绿色出行、错峰出行，遵守交通秩序、主动礼让，确保祭扫活动文明、低碳、安全、有序。

二、推行节地生态安葬

支持骨灰植树、植花、植草和骨灰立体安葬等方式，鼓励已故家庭成员合葬，采用骨灰撒散、遗体深埋不留坟头等不占或少占土地的生态葬方式。鼓励以树代碑、墓碑小型化或不立碑，鼓励和支持选择既具有民族地域特色、又符合节地生态要求的葬式葬法，落实绿色发展理念，共建生态文明。

三、倡导厚养薄葬节俭治丧

弘扬尊老敬老爱老的中华传统美德，老人在世时要尽孝心、孝道，勤孝敬、厚赡养。老人逝去后要坚持节俭治丧，简化殡仪程序，不搭灵堂灵棚，不吹吹打打，不在公共场所和主要街道游丧，不在出殡沿线抛撒纸钱、祭品、燃放鞭炮，不在规模上讲排场，不在花费上比阔气，做到厚养薄葬、节俭治丧。

四、党员干部带头推动

党员干部要自觉遵守殡葬、祭祀改革的新规定，带头低碳祭扫、文明节俭办丧事，带头火葬和生态安葬，积极宣传文明新风，宣传殡葬改革，监督和制止不文明、不规范祭祀行为，认真践行现代殡葬理念，遵守殡葬管理法规政策，以实际行动发挥模范带头作用。

社会各界的朋友们，规范办理祭祀、殡仪、安葬活动，我们的环境才会更加优美;自觉践行文明低碳祭扫、节地生态安葬，是全社会共同的责任。让我们携起手来，用文明祭扫、节地生态安葬的实际行动，保护绿水青山，共守美丽家园!

篇8：节地生态安葬倡议书

“清明寒食好，春来百卉开”。一年一度的清明节即将到来，在这慎终追远、缅怀故人、寄托哀思的时节，为推进殡葬改革，推行节地生态安葬，弘扬文明新风，省民政厅特向社会各界发出如下倡议：

一、发扬传统美德，倡导厚养薄葬。百善孝为先，我们要弘扬尊老爱幼、孝亲敬老的传统美德，亲人在世时要厚养，多体恤、勤照顾;对待老人，多陪伴，多关心，让老人老有所养，老有所乐。亲人去世后要薄葬，不讲排场、不比阔气，反对重殓厚葬，提倡文明节俭。让逝者慰藉，让生者无憾，让中华民族传统的孝道发扬光大。

二、倡导移风易俗，推广生态安葬。树立绿色理念和环保意识，主动采用敬献鲜花、植树绿化、踏青遥祭、经典诵读等方式缅怀故人;积极参与网络祭扫、社区公祭、集体共祭、祭先烈、敬先贤，提升传统节日的现代意义。骨灰、遗体要在公墓内集中安葬，不修建大墓、豪华墓。在火葬区，不进行骨灰装棺再葬，大力推行骨灰格位葬、树葬、花葬、草坪葬、撒散等不占地或少占地的生态节地葬式葬法;在土葬区，提倡遗体深埋、不留坟头，墓体不进行水泥石材固化;鼓励墓碑小型化、不立碑或以树代碑。让我们把更多的绿水青山留给子孙后代,造福于人民。

三、党员干部带头，弘扬新风正气。落实中央八项规定和党员干部带头推动殡葬改革的要求，所有党员干部要以身作则，率先垂范，争做文明之风的倡导者、先行者;带头文明节俭办丧事，树立时代新风;带头火葬和生态安葬，保护生态环境;带头文明低碳祭扫，传承先进文化;带头宣传倡导殡葬改革，弘扬新风正气。用自己的实际行动和影响带动亲属、朋友和周围群众自觉抵制陈规陋俗和封建迷信，凝聚社会文明进步共识。

四、倡导文明祭祀，共度平安清明。清明期间，正值人流和车流高峰，交通拥堵。广大群众应科学合理安排祭祀时间，错峰出行;尽量选择公共交通工具，绿色出行;要严防火灾、交通、踩踏等事故发生，自觉做到不在林区、景区、墓园等禁火区域烧纸焚香、燃放烟花爆竹，自觉遵守祭扫秩序，听从民政、交通、林业、公安等部门指挥安排，确保祭扫活动安全、顺畅、有序。

社会各界朋友们，推动殡葬改革，保障群众基本殡葬权益，提升城市文明水平，是全社会的共同责任，也是我们的共同愿望。让我们携起手来，从自我做起、从点滴做起，落实绿色发展理念、促进生态文明建设，为建设富饶美丽幸福新湖南作出积极贡献!