第一篇：回顧大學(xué)往事 展望美好未來 重慶科創(chuàng)職業(yè)學(xué)院

回顧大學(xué)往事 展望美好未來 重慶科創(chuàng)職業(yè)學(xué)院

今天將是個(gè)難忘的日子，我們?cè)谶@香樟環(huán)抱，環(huán)境優(yōu)雅的香樟苑舉行工商管理學(xué)院首屆高職班120名學(xué)子畢業(yè)酒會(huì)，熱烈慶祝同學(xué)們圓滿完成學(xué)業(yè)。作為首屆高職班級(jí)輔導(dǎo)員我向大家表示衷心的祝賀。同學(xué)們，3年前，你們滿懷希望步入了科創(chuàng)的大學(xué)殿堂，參加了為期一個(gè)月的軍事訓(xùn)練，大家是否還記得教官的嚴(yán)厲，老師的關(guān)懷，是否還記得站軍姿時(shí)老師在你的旁邊為你擦汗，抹淚、是否還記得在你遇到挫折時(shí)老師為你打氣、鼓勁，是否還記你想偷懶曠課時(shí)老師把你叫到辦公室對(duì)你嚴(yán)厲的批評(píng)，當(dāng)時(shí)你哭了，哭的好傷心、大家可曾知道老師當(dāng)時(shí)的內(nèi)心也跟你一樣、是否還記得每次考試時(shí)老師對(duì)你們的忠告，是否還得記夜不歸寢時(shí)老師讓你寫2000字的“說明書”、以上這些老師我終生難忘。可如今，你們很快就要離開這片曾經(jīng)留下無數(shù)汗水與夢(mèng)幻的土地，離別曾朝夕相處的老師和同學(xué)們。盡管在你們的人生旅途中，科創(chuàng)的日子只是短暫的瞬間，但是，“修身、強(qiáng)體、博學(xué)、感恩”這八個(gè)字已經(jīng)清晰地寫在你們每一個(gè)人的心上。希望同學(xué)們能夠把科創(chuàng)的精神帶入你們未來生活的每個(gè)細(xì)節(jié)。

在你們即將離校之際，我有六個(gè)字與你們一起分享：態(tài)度、溝通和團(tuán)結(jié)。態(tài)度決定一切。積極樂觀的態(tài)度會(huì)讓我們迎接挑戰(zhàn)，戰(zhàn)無不勝；積極樂觀的態(tài)度會(huì)讓我們咬緊牙關(guān)，抓住機(jī)會(huì)，獲得成功。大學(xué)三年大家都已經(jīng)掌握了一定的技術(shù)能力，但還有一種能力那就是溝通，顯得尤為重要。人與人之間，企業(yè)與企業(yè)之間都少不了溝通，我們應(yīng)樂于溝通，最終能夠做到善于溝通。

俗話說：一只筷子容易折斷，一把筷子難以折斷。這就是團(tuán)結(jié)帶來的力量”。同學(xué)們，母校永遠(yuǎn)期待著、關(guān)注著你們。你們將來的成功定會(huì)寫入母校絢麗的華章，我堅(jiān)信你們一定會(huì)為有這樣一個(gè)偉大的母校而感到驕傲與自豪。

最后，祝同學(xué)們一路順風(fēng)，事業(yè)有成，身體健康！

輔導(dǎo)員陳建在畢業(yè)酒會(huì)上的致詞

第二篇：回顧大學(xué)生活,展望美好未來

回顧大學(xué)生活展望美好未來

回顧自己的大學(xué)前兩年生活，一幕幕場(chǎng)景浮現(xiàn)在眼前：拖著行李報(bào)名，期待認(rèn)識(shí)新同學(xué)新老師，班干部競(jìng)選，校園之星演講團(tuán)，運(yùn)動(dòng)會(huì)，籃球賽，班務(wù)會(huì)議，考勤，通知，圖書館，嚴(yán)格的軍訓(xùn)，小學(xué)期的實(shí)訓(xùn)……

初入校園，對(duì)什么都如此陌生卻又好奇，于是憑著各種興趣選擇了各種生活方式，體會(huì)了各種成功和失敗、辛酸和汗水、苦澀和甜美；在這里第一次登上了舞臺(tái)，也在不覺間做的很好，竟然小有名氣；在這里，竟然悟到了不用怎么努力卻也會(huì)有不錯(cuò)的成績(jī)，但最終自己卻會(huì)很傷心，因?yàn)檫@樣會(huì)一無所獲；在這里，認(rèn)識(shí)了很多的人，有的成為了朋友，有的只是擦肩而過，有的甚至?xí)?duì)彼此吝惜一個(gè)微笑；但是卻給我留下了很美好的記憶。

這兩年的時(shí)光是充實(shí)的，也是短暫的。在這個(gè)小社會(huì)中，我從一個(gè)不經(jīng)世事的大孩子，變成一個(gè)學(xué)會(huì)思考，知道處理個(gè)人與集體際關(guān)系，學(xué)會(huì)認(rèn)識(shí)他人與自己的大人；在這過程中，我一步一步的成長(zhǎng)，看到班級(jí)的凝聚力，體會(huì)到班委的辛苦，看出老師的用心。

在之后的兩年中，我希望我們可以繼續(xù)保持班級(jí)的優(yōu)良傳統(tǒng)，發(fā)揚(yáng)班級(jí)的優(yōu)良學(xué)風(fēng)，在不斷改進(jìn)中繼續(xù)一齊成長(zhǎng)，共同進(jìn)步。

學(xué)生：XXX

班級(jí)：XXXXX

第三篇：重慶科創(chuàng)職業(yè)學(xué)院教案網(wǎng) 《大學(xué)》英譯

The Great Learning By Zengzi Written ca.500 B.C.E

What the great learning teaches, is to illustrate illustrious virtue;to renovate the people;and to rest in the highest excellence.The point where to rest being known, the object of pursuit is then determined;and, that being determined, a calm unperturbedness may be attained to.To that calmness there will succeed a tranquil repose.In that repose there may be careful deliberation, and that deliberation will be followed by the attainment of the desired end.Things have their root and their branches.Affairs have their end and their beginning.To know what is first and what is last will lead near to what is taught in the Great Learning.The ancients who wished to illustrate illustrious virtue throughout the kingdom, first ordered well their own states.Wishing to order well their states, they first regulated their families.Wishing to regulate their families, they first cultivated their persons.Wishing to cultivate their persons, they first rectified their hearts.Wishing to rectify their hearts, they first sought to be sincere in their thoughts.Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge.Such extension of knowledge lay in the investigation of things.Things being investigated, knowledge became complete.Their knowledge being complete, their thoughts were sincere.Their thoughts being sincere, their hearts were then rectified.Their hearts being rectified, their persons were cultivated.Their persons being cultivated, their families were regulated.Their families being regulated, their states were rightly governed.Their states being rightly governed, the whole kingdom was made tranquil and happy.From the Son of Heaven down to the mass of the people, all must consider the cultivation of the person the root of everything besides.It cannot be, when the root is neglected, that what should spring from it will be well ordered.It never has been the case that what was of great importance has been slightly cared for, and, at the same time, that what was of slight importance has been greatly cared for.Commentary of the philosopher Tsang

In the Announcement to K'ang, it is said, “He was able to make his virtue illustrious.” In the Tai Chia, it is said, “He contemplated and studied the illustrious decrees of Heaven.” In the Canon of the emperor(Yao), it is said, “He was able to make illustrious his lofty virtue.” These passages all show how those sovereigns made themselves illustrious.On the bathing tub of T'ang, the following words were engraved: “If you can one day renovate yourself, do so from day to day.Yea, let there be daily renovation.”

In the Announcement to K'ang, it is said, “To stir up the new people.”

In the Book of Poetry, it is said, “Although Chau was an ancient state the ordinance which lighted on it was new.” Therefore, the superior man in everything uses his utmost endeavors.In the Book of Poetry, it is said, “The royal domain of a thousand li is where the people rest.”

In the Book of Poetry, it is said, “The twittering yellow bird rests on a corner of the mound.” The Master said, “When it rests, it knows where to rest.Is it possible that a man should not be equal to this bird?”

In the Book of Poetry, it is said, “Profound was King Wan.With how bright and unceasing a feeling of reverence did he regard his resting places!” As a sovereign, he rested in benevolence.As a minister, he rested in reverence.As a son, he rested in filial piety.As a father, he rested in kindness.In communication with his subjects, he rested in good faith.In the Book of Poetry, it is said, “Look at that winding course of the Ch'i, with the green bamboos so luxuriant!Here is our elegant and accomplished prince!As we cut and then file;as we chisel and then grind: so has he cultivated himself.How grave is he and dignified!How majestic and distinguished!Our elegant and accomplished prince never can be forgotten.” That expression-“As we cut and then file,” the work of learning.“As we chisel and then grind,” indicates that of self-culture.“How grave is he and dignified!” indicates the feeling of cautious reverence.“How commanding and distinguished!indicates an awe-inspiring deportment.”O(jiān)ur elegant and accomplished prince never can be forgotten,“ indicates how, when virtue is complete and excellence extreme, the people cannot forget them.In the Book of Poetry, it is said, ”Ah!the former kings are not forgotten.“ Future princes deem worthy what they deemed worthy, and love what they loved.The common people delight in what delighted them, and are benefited by their beneficial arrangements.It is on this account that the former kings, after they have quitted the world, are not forgotten.The Master said, ”In hearing litigations, I am like any other body.What is necessary is to cause the people to have no litigations.“ So, those who are devoid of principle find it impossible to carry out their speeches, and a great awe would be struck into men's minds;-this is called knowing the root.This is called knowing the root.This is called the perfecting of knowledge.What is meant by ”making the thoughts sincere.“ is the allowing no self-deception, as when we hate a bad smell, and as when we love what is beautiful.This is called self-enjoyment.Therefore, the superior man must be watchful over himself when he is alone.There is no evil to which the mean man, dwelling retired, will not proceed, but when he sees a superior man, he instantly tries to disguise himself, concealing his evil, and displaying what is good.The other beholds him, as if he saw his heart and reins;-of what use is his disguise? This is an instance of the saying-”What truly is within will be manifested without.“ Therefore, the superior man must be watchful over himself when he is alone.The disciple Tsang said, ”What ten eyes behold, what ten hands point to, is to be regarded with reverence!“ Riches adorn a house, and virtue adorns the person.The mind is expanded, and the body is at ease.Therefore, the superior man must make his thoughts sincere.What is meant by, ”The cultivation of the person depends on rectifying the mind may be thus illustrated:-If a man be under the influence of passion he will be incorrect in his conduct.He will be the same, if he is under the influence of terror, or under the influence of fond regard, or under that of sorrow and distress.When the mind is not present, we look and do not see;we hear and do not understand;we eat and do not know the taste of what we eat.This is what is meant by saying that the cultivation of the person depends on the rectifying of the mind.What is meant by “The regulation of one's family depends on the cultivation of his person is this:-men are partial where they feel affection and love;partial where they despise and dislike;partial where they stand in awe and reverence;partial where they feel sorrow and compassion;partial where they are arrogant and rude.Thus it is that there are few men in the world who love and at the same time know the bad qualities of the object of their love, or who hate and yet know the excellences of the object of their hatred.Hence it is said, in the common adage,”A man does not know the wickedness of his son;he does not know the richness of his growing corn.“

This is what is meant by saying that if the person be not cultivated, a man cannot regulate his family.What is meant by ”In order rightly to govern the state, it is necessary first to regulate the family,“ is this:-It is not possible for one to teach others, while he cannot teach his own family.Therefore, the ruler, without going beyond his family, completes the lessons for the state.There is filial piety:-therewith the.sovereign should be served.There is fraternal submission:-therewith elders and superiors should be served.There is kindness:-therewith the multitude should be treated.In the Announcement to K'ang, it is said, ”Act as if you were watching over an infant.“ If a mother is really anxious about it, though she may not hit exactly the wants of her infant, she will not be far from doing so.There never has been a girl who learned to bring up a child, that she might afterwards marry.From the loving example of one family a whole state becomes loving, and from its courtesies the whole state becomes courteous while, from the ambition and perverseness of the One man, the whole state may be led to rebellious disorder;-such is the nature of the influence.This verifies the saying, ”Affairs may be ruined by a single sentence;a kingdom may be settled by its One man.“

Yao and Shun led on the kingdom with benevolence and the people followed them.Chieh and Chau led on the kingdom with violence, and people followed them.The orders which these issued were contrary to the practices which they loved, and so the people did not follow them.On this account, the ruler must himself be possessed of the good qualities, and then he may require them in the people.He must not have the bad qualities in himself, and then he may require that they shall not be in the people.Never has there been a man, who, not having reference to his own character and wishes in dealing with others, was able effectually to instruct them.Thus we see how the government of the state depends on the regulation of the family.In the Book of Poetry, it is said, ”That peach tree, so delicate and elegant!How luxuriant is its foliage!This girl is going to her husband's house.She will rightly order her household.“ Let the household be rightly ordered, and then the people of the state may be taught.In the Book of Poetry, it is said, ”They can discharge their duties to their elder brothers.They can discharge their duties to their younger brothers.“ Let the ruler discharge his duties to his elder and younger brothers, and then he may teach the people of the state.In the Book of Poetry, it is said, ”In his deportment there is nothing wrong;he rectifies all the people of the state.“ Yes;when the ruler, as a father, a son, and a brother, is a model, then the people imitate him.This is what is meant by saying, ”The government of his kingdom depends on his regulation of the family.“

What is meant by ”The making the whole kingdom peaceful and happy depends on the government of his state,“ this:-When the sovereign behaves to his aged, as the aged should be behaved to, the people become final;when the sovereign behaves to his elders, as the elders should be behaved to, the people learn brotherly submission;when the sovereign treats compassionately the young and helpless, the people do the same.Thus the ruler has a principle with which, as with a measuring square, he may regulate his conduct.What a man dislikes in his superiors, let him not display in the treatment of his inferiors;what he dislikes in inferiors, let him not display in the service of his superiors;what he hates in those who are before him, let him not therewith precede those who are behind him;what he hates in those who are behind him, let him not bestow on the left;what he hates to receive on the left, let him not bestow on the right:-this is what is called ”The principle with which, as with a measuring square, to regulate one's conduct.“

In the Book of Poetry, it is said, ”How much to be rejoiced in are these princes, the parents of the people!“ When a prince loves what the people love, and hates what the people hate, then is he what is called the parent of the people.In the Book of Poetry, it is said, ”Lofty is that southern hill, with its rugged masses of rocks!Greatly distinguished are you, O grand-teacher Yin, the people all look up to you.“Rulers of states may not neglect to be careful.If they deviate to a mean selfishness, they will be a disgrace in the kingdom.In the Book of Poetry, it is said, ”Before the sovereigns of the Yin dynasty had lost the hearts of the people, they could appear before God.Take warning from the house of Yin.The great decree is not easily preserved.“ This shows that, by gaining the people, the kingdom is gained, and, by losing the people, the kingdom is lost.On this account, the ruler will first take pains about his own virtue.Possessing virtue will give him the people.Possessing the people will give the territory.Possessing the territory will give him its wealth.Possessing the wealth, he will have resources for expenditure.Virtue is the root;wealth is the result.If he make the root his secondary object, and the result his primary, he will only wrangle with his people, and teach them rapine.Hence, the accumulation of wealth is the way to scatter the people;and the letting it be scattered among them is the way to collect the people.And hence, the ruler's words going forth contrary to right, will come back to him in the same way, and wealth, gotten by improper ways, will take its departure by the same.In the Announcement to K'ang, it is said, ”The decree indeed may not always rest on us“;that is, goodness obtains the decree, and the want of goodness loses it.In the Book of Ch'u, it is said, ”The kingdom of Ch'u does not consider that to be valuable.It values, instead, its good men.“

Duke Wan's uncle, Fan, said, ”O(jiān)ur fugitive does not account that to be precious.What he considers precious is the affection due to his parent.“

In the Declaration of the Duke of Ch'in, it is said, ”Let me have but one minister, plain and sincere, not pretending to other abilities, but with a simple, upright, mind;and possessed of generosity, regarding the talents of others as though he himself possessed them, and, where he finds accomplished and perspicacious men, loving them in his heart more than his mouth expresses, and really showing himself able to bear them and employ them:-such a minister will be able to preserve my sons and grandsons and black-haired people, and benefits likewise to the kingdom may well be looked for from him.But if it be his character, when he finds men of ability, to be jealous and hate them;and, when he finds accomplished and perspicacious men, to oppose them and not allow their advancement, showing himself really not able to bear them: such a minister will not be able to protect my sons and grandsons and people;and may he not also be pronounced dangerous to the state?“

It is only the truly virtuous man who can send away such a man and banish him, driving him out among the barbarous tribes around, determined not to dwell along with him in the Auddle Kingdom.This is in accordance with the saying, ”It is only the truly virtuous man who can love or who can hate others.“

To see men of worth and not be able to raise them to office;to raise them to office, but not to do so quickly:-this is disrespectful.To see bad men and not be able to remove them;to remove them, but not to do so to a distance:-this is weakness.To love those whom men hate, and to hate those whom men love;-this is to outrage the natural feeling of men.Calamities cannot fail to come down on him who does so.Thus we see that the sovereign has a great course to pursue.He must show entire self-devotion and sincerity to attain it, and by pride and extravagance he will fail of it.There is a great course also for the production of wealth.Let the producers be many and the consumers few.Let there be activity in the production, and economy in the expenditure.Then the wealth will always be sufficient.The virtuous ruler, by means of his wealth, makes himself more distinguished.The vicious ruler accumulates wealth, at the expense of his life.Never has there been a case of the sovereign loving benevolence, and the people not loving righteousness.Never has there been a case where the people have loved righteousness, and the affairs of the sovereign have not been carried to completion.And never has there been a case where the wealth in such a state, collected in the treasuries and arsenals, did not continue in the sovereign's possession.The officer Mang Hsien said, ”He who keeps horses and a carriage does not look after fowls and pigs.The family which keeps its stores of ice does not rear cattle or sheep.So, the house which possesses a hundred chariots should not keep a minister to look out for imposts that he may lay them on the people.Than to have such a minister, it were better for that house to have one who should rob it of its revenues.“ This is in accordance with the saying:-”In a state, pecuniary gain is not to be considered to be prosperity, but its prosperity will be found in righteousness.“

When he who presides over a state or a family makes his revenues his chief business, he must be under the influence of some small, mean man.He may consider this man to be good;but when such a person is employed in the administration of a state or family, calamities from Heaven, and injuries from men, will befall it together, and, though a good man may take his place, he will not be able to remedy the evil.This illustrates again the saying, ”In a state, gain is not to be considered prosperity, but its prosperity will be found in righteousness."

第四篇：重慶科創(chuàng)職業(yè)學(xué)院科原創(chuàng)箴言

1、渝西高地出明珠，長(zhǎng)江北岸駐名城，茶竹幽幽迎客往，職教人才匯聚來。

2、在先輩浴血奮戰(zhàn)后，留下的是國泰民安；在我們努力拼搏后，留下的是美好回憶。

3、火熱的紅色情緣傳遞給我們年輕一代千百年不變的奮斗精神，回望過去，我們謹(jǐn)記國恥，展望未來，我們繼往開來！

4、改變的是時(shí)間，不變的是精神，讓我們傳承紅色精神！身未動(dòng)，心已遠(yuǎn)，讓紅色激情灑在這一片渝西熱土上！

5、讓時(shí)光作證，讓歲月銘記，多少仁人志士以堅(jiān)定的信念傳承耕耘不斷，新一代青年應(yīng)以澎湃的激情竭力使民族薪火不息。

6、唱紅歌，激揚(yáng)先輩英雄魂，讀經(jīng)典，提升巴人精氣神，寫箴言，傳播世間真善美。

7、當(dāng)朝霞映紅了大地，莘莘學(xué)子在霞光中沐浴，朗朗書聲在空中回響，姹紫嫣紅浸透滿園芬芳！

8、我們革命的腳步不曾停息，我們火熱的心靈不曾褪去，我們紅色的情操正在激蕩，讓我們揚(yáng)起為社會(huì)主義奮斗終身的旗幟，向先烈們學(xué)習(xí)！

9、巍巍茶山下，皓皓永川人，踏實(shí)勤做事，誠實(shí)不欺人！

10、年輕人要始終堅(jiān)持一股闖勁兒，一股沖勁兒，一股韌勁兒，凡事力求先人一步，勝人一籌，快人一拍！

11、高樓林立變漂亮，小區(qū)商區(qū)逐年多，醫(yī)保社保樣樣全，社區(qū)服務(wù)便利多，和諧發(fā)展進(jìn)步快，永川喜事多多多！

12、鳥語花香，和諧安寧，美麗永川，大家共造。

13、了解更多革命前輩為了人民解放事業(yè)前赴后繼、甘愿犧牲的事跡，愛心的種子就會(huì)成長(zhǎng)得更茁壯。

14、每個(gè)人心中都有一個(gè)不同的夢(mèng)，正用青春來編織。在這菁菁校園中，也許你還在迷惘，但我已沉思，甚而沸騰。我要給我的熱情一個(gè)出口，我要在青春的舞臺(tái)上展現(xiàn)自我！

15、棠城十萬學(xué)子展風(fēng)采，渝西職教事業(yè)頌千秋。

16、唱讀講傳覆蓋巴渝，紅色文化傳遍神州。

17、出門走好路，出口說好話，出手做好事。

18、積極的人在每一次憂患中都會(huì)看到一個(gè)機(jī)會(huì)；而消極的人則在每一個(gè)機(jī)會(huì)中都會(huì)看到憂患。

19、城市美景伴永川，茶海飄香靚永川，竹海綠蔭庇永川，紅色經(jīng)典傳永川。

20、修身以好問，強(qiáng)體以見仁，博學(xué)以立志，感恩以樂施。

21、當(dāng)你感到悲哀痛苦時(shí)，最好是去學(xué)些什么東西，學(xué)習(xí)會(huì)使你永遠(yuǎn)立于不敗之地。

22、我們確實(shí)有如是的優(yōu)點(diǎn)，但也要隱藏幾分，這個(gè)叫做涵養(yǎng)。

23、科創(chuàng)人，心在飛，我是科創(chuàng)爭(zhēng)光人，青山綠水依舊在，臥虎藏龍好地方，再看神州大地上，華夏兒女展英姿。

24、吟一曲明月幾時(shí)有，恩情悠悠把東風(fēng)，信心十足滿記憶，成就輝煌展雄心，可記否？再度回首時(shí)，情滿渝洲。

25、感恩之心掛天邊，為校爭(zhēng)光在心田，山川美景渝西看，八方英才展風(fēng)采，來年再看風(fēng)流人物，棠城全是英雄漢。

26、茶山竹海下，職教美名揚(yáng)，山川依舊美，人才依舊立。展雄風(fēng)，立壯志，放眼望我科創(chuàng)人。

27、思念的長(zhǎng)路慢慢無邊，雨后的彩虹美麗瞬間，職教學(xué)子心隨夢(mèng)動(dòng)，揚(yáng)起了爭(zhēng)取勝利的風(fēng)帆。

28、歡歌笑語看永川，攜手共進(jìn)建家園，幸福生活同展望，永川就是我家園。

29、獨(dú)自翊永川，滿還信心滿載情，彼地兄弟思念處，憂憂，孤身立志報(bào)國望家園!情系永川晚風(fēng)寄情由。道一聲報(bào)國志氣，永記心頭。

30、山川樹林里，竹海碧叢中，水流巖下瀉，永川在此立，問世間英才何處，此處天地間！

第五篇：重慶科創(chuàng)職業(yè)學(xué)院7

汽車定損與評(píng)估專業(yè)簡(jiǎn)介

一、社會(huì)需求

我國汽車保有量呈現(xiàn)加速增長(zhǎng)態(tài)勢(shì)。目前，汽車保險(xiǎn)理賠市場(chǎng)規(guī)模已超萬億元，且仍以10%以上的速度增長(zhǎng)，汽車定損評(píng)估業(yè)務(wù)已經(jīng)成為越來越多的保險(xiǎn)公司的重要業(yè)務(wù)。汽車定損與評(píng)估人才不但能在保險(xiǎn)和估損行業(yè)獲得高的報(bào)酬，而且在社會(huì)上也普遍受到尊重，有非常好的職業(yè)發(fā)展前景。

二、培養(yǎng)目標(biāo)

主要面向保險(xiǎn)公司、汽車公估公司和汽車售后技術(shù)服務(wù)企業(yè)，培養(yǎng)能從事機(jī)動(dòng)車保險(xiǎn)、機(jī)動(dòng)車公估、車輛損壞鑒定、交通事故核賠、車輛技術(shù)服務(wù)等工作的高素質(zhì)技能型人才。

三、主干課程

汽車構(gòu)造，汽車電器設(shè)備，汽車電子控制技術(shù)，汽車檢測(cè)技術(shù)，汽車維修技術(shù)，汽車保險(xiǎn)與理賠，汽車車身修復(fù)技術(shù)，汽車評(píng)估，汽車碰撞事故查勘與定損實(shí)務(wù)等（社會(huì)需求變化，課程作相應(yīng)調(diào)整）。