乒乓球教程 在线下载 pdf mobi 2025 epub 电子版

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章 乒乓球运动概论

节 乒乓球运动的起源与发展

一、乒乓球的起源（游戏阶段——竞技阶段）

二、世界乒乓球运动的发展

三、新世纪乒乓球规则的革新

第二节 乒乓球运动重要赛事

一、乒乓球 赛事

二、乒乓球 赛事

第三节 乒乓球运动基础理论知识

一、乒乓球运动常用术语

二、乒乓球运动击球要素

三、乒乓球运动基本环节和动作结构

第四节 乒乓球器材

一、乒乓球拍

二、乒乓球的选择

第二章 乒乓球基本技术

节 握拍和基本身体姿势

一、握拍技术

二、基本身体姿势

第二节 乒乓球球性的培养

一、托球练习

二、抛球练习

三、颠球练习

四、传球练习

第三节 发球技术

一、正（反）手平击发球

二、正（反）手发奔球

三、正（反）手发转与不转球

四、正（反）手发侧旋球

第四节 推挡与反手拨球技术

一、直拍快推

二、直拍加力推

三、直拍减力挡

四、直拍推下旋球

五、反手拨球

第五节 攻球技术

一、正手攻球

二、正（反）手台内挑打

三、正（反）手快带

四、反手（面）弹击

五、正手杀高球

第六节 搓球技术

一、正（反）手慢搓

二、正（反）手快搓

三、正（反）手摆短

四、正（反）手劈长

第七节 弧圈球技术

一、正（反）手加转弧圈球

二、正（反）手前冲弧圈球

三、正（反）手反拉弧圈球

四、正手（中）远台对拉弧圈球

五、反手（面）侧拉台内球

第八节 削球技术

一、正（反）手中远台削球

二、正（反）手削转与不转球

第九节 基本步法

一、单步

二、跨步

三、并步

四、跳步

五、交叉步

第三章 乒乓球结合技术

节 发球与抢攻结合技术

一、发球后正 拉技术

二、发球后反 拉技术

第二节 接球和抢攻结合技术

一、搓接后抢攻技术

二、推拨接后抢攻技术

第三节 连续进攻技术

一、反手进攻与正手进攻结合技术

二、正手连续进攻技术

第四节 削球结合技术

一、正、反手削球结合技术

二、削转搓结合技术

三、搓转削结合技术

四、削攻结合技术

第四章 乒乓球基本战术

节 战术和技术的区别与联系

第二节 战术的研究与训练

一、战术研究注意事项

二、战术训练

第三节 常用战术行动

一、发球抢攻战术

二、接发球战术

三、对攻战术

四、拉攻战术

五、搓攻战术

六、削中反攻战术

第五章 双打

节 双打的特点及配对

一、双打的特点

二、双打的配对

第二节 双打的站位和走位

一、双打的站位

二、双打的走位

第三节 双打的战术及其训练

一、双打的战术

二、双打的训练

第六章 乒乓球运动员身体素质训练

节 乒乓球力量素质训练

一、乒乓球力量素质特点

二、乒乓球力量素质训练注意事项

三、乒乓球力量素质训练

第二节 乒乓球速度素质训练

一、乒乓球速度素质特点

二、乒乓球速度素质训练注意事项

三、乒乓球速度素质训练

第三节 乒乓球灵敏素质训练

一、乒乓球灵敏素质特点

二、乒乓球灵敏素质训练注意事项

三、乒乓球灵敏素质训练

第四节 乒乓球耐力素质训练

一、乒乓球耐力素质特点

二、乒乓球耐力素质训练注意事项

三、乒乓球耐力素质训练

第五节 乒乓球柔韧素质训练

一、乒乓球柔韧素质特点

二、乒乓球柔韧素质训练注意事项

三、乒乓球柔韧素质训练

第七章 乒乓球竞赛

节 乒乓球竞赛基本规则

一、球台

二、球网装置

三、球

四、球拍

五、定义

六、合法发球

七、合法还击

八、比赛次序

九、重发球

十、一分

十一、一局比赛

十二、一场比赛

十三、发球、接发球和方位的次序

十四、发球、接发球和方位的错误

十五、轮换发球法

第二节 乒乓球裁判临场操作程序

一、乒乓球裁判员工作流程

二、乒乓球裁判员临场操作程序

三、裁判员手势

第三节 乒乓球竞赛方法

一、循环赛

二、淘汰赛

三、混合赛制

参考文献

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• 作者：蚂蚱 发布时间：2020-09-27 22:31:32

  20.9.27 22:31

  先生的文章多有深意，而我只能看懂很小很小一部分，啊……我的水平还是很低啊

• 作者：火中抽出一根柴 发布时间：2018-06-15 20:27:20

  全面碾压中华书局版

• 作者：Memento Mori 发布时间：2010-03-23 12:07:48

  以前对约会这种事情总是懵懵懂懂。

• 作者：zyl910 发布时间：2023-08-26 23:39:29

  适合C#开发经验的人进阶。讲述了NET6时代的很多新内容，如 NuGet、Entity Framework Core、Blazor、MAUI等。

• 作者：zurich 发布时间：2013-05-28 13:54:18

  为主编马个吧

• 作者：Sulin 发布时间：2011-08-11 09:57:01

  如此可爱的一本书啊！力荐力荐！！

• 创巴是个很有争议的人物

  作者：Peace 发布时间：2009-08-18 22:08:29

  http://en.wikipedia.org/wiki/Ch%C3%B6gyam_Trungpa

  酗酒，乱交，吸毒，最后死于酒精中毒

  =======================================

  Controversies

  There exist a number of controversies surrounding Trungpa's behavior.

  Despite the fact that as a monk he was supposed to be celibate, Trungpa began havng sex with women at the age of thirteen.[21] He nonetheless presented himself as a monk who was keeping the vinaya purely, and did not formally give back his vows until 1968.[22]

  Trungpa was known for his drinking of alcohol.[23] He began drinking regularly shortly after arriving in India, also a violation of his monastic vows.[24] Before his coming to America, Trungpa, while under the influence, drove a sports car into a joke shop in Dumfries, Scotland. He was left partially paralyzed and often in need of assistance to walk. On some occasions he was carried off-stage for being too drunk.[25] David Chadwick recounts:[26]

      Suzuki [Roshi] asked Trungpa to give a talk to the students in the zendo the next night. Trungpa walked in tipsy and sat on the edge of the altar platform with his feet dangling. But he delivered a crystal-clear talk, which some felt had a quality – like Suzuki's talks – of not only being about the dharma but being itself the dharma.

  Two former students of Trungpa, John Steinbeck IV (son of novelist John Steinbeck) and his wife, wrote a sharply critical memoir of their lives with him in which they claim that, in addition to his addiction to alcohol, Trungpa had a "$40,000-a-year cocaine habit, along with a penchant for Seconal. . . although his drinking and sexual exploits were never kept secret, his staggering coke habit was well concealed from his students."[27] Among the things they found appalling:

      Women were trained as 'consorts.' That meant they knew what to do when he threw up, shit in the bed, snorted coke till dawn, turned his attention to other women and maybe even got in the mood for a threesome. Our little band of recovering Buddhists began to ask people if they thought this flagrant behavior constituted religious or sexual abuse. The standard answer you get from the male good old boys is . . that they never . .heard any woman complain about sleeping with Rinpoche. (I use that term loosely, because for years he was alcoholically impotent and would devise little sexual games such as using a dildo known as 'Mr. Happy' or insisting women masturbate in front of him.) . . . Many women, who felt they were no more than chattel, silently left the scene.[28]

  Another former student, Stephen Butterfield, noted that "Trungpa told us that if we ever tried to leave the Vajrayana, we would suffer unbearable, subtle, continuous anguish, and disasters would pursue us like furies . . . doubting the dharma and associating with heretics were causes for downfall . . .if this was the consequence of merely leaving the organization, what supernal wrath might be visting upon me for publicly question or discussing my experience of it?"[29] Butterfield noted the "disquieting resemblances" to cults, noting "to be part of Trungpa's inner circle, you had to take a vow never to reveal or even discuss some of the things he did. This personal secrecy is common with gurus, especially in Vajrayana Buddhism. It is also common in the dysfunctional family systems of alcoholics and sexual abusers. This inner circle secrecy puts up an almost insurmountable barrier to a healthily skeptical mind."[30] Nonetheless, he ultimately concluded about his experience of Trungpa's organization, "a mere cult leaves you disgusted and disillusioned, wondering how you could have been a fool. I did not feel that charlatans had hoodwinked me into giving up my powers to enhance theirs. On the contrary, mine were unveiled."[31]

  Trungpa was also famously antagonistic toward democracy; Butterfield noted "his views always reflected his dislike of democracy . . proposals for membership control of his organization were squashed."[32] Of Trungpa's purportedly "secular" Shambhala teachings, Butterfield said "they convey a definite authoritarian political outlook, elevating the leader above the follower, and silencing heresy," and that "the Shambhala mythology becomes increasingly complex and cultish in the upper levels."[33]

  An incident that became a cause célèbre among some poets and artists was the Halloween party at the Fall, 1975, Snowmass Colorado Seminary, a 3-month period of intensive meditation and study of the Hinayana, Mahayana, and Vajrayana vehicles of Tibetan Buddhism. The poet W. S. Merwin had arrived that summer at the Naropa Institute and been told by Allen Ginsberg that he ought to visit seminary. Although he had not gone through the several years worth of practice required, Merwin was insistent he attend, and Trungpa eventually granted his request – along with his girlfriend as well. At seminary the couple stayed to themselves. At the Halloween party, after many, including Trungpa himself, had taken off their clothes, Merwin was asked to join the event, but refused. On Trungpa's orders his Vajra Guard forced entry into the poet's locked and barricaded room; brought him and his girlfriend, Dana Naone, against their will, to the party; and eventually stripped them of all their clothes, onlookers ignoring Naone's pleas for help and for someone to call the police.[34] The next day Trungpa asked Merwin and Naone to remain at the Seminary as either students or guests. They agreed to stay for several more weeks to hear the Vajrayana teachings (which center around samaya), with Trungpa's promise that "there would be no more incidents," and Merwin and Naone's assertion that "it would be with no guarantees of obedience, trust, or personal devotion to him."[35] They left immediately after the last talk. In a 1977 letter to members of a Naropa class investigating the incident, Merwin concluded,

      My feelings about Trungpa have been mixed from the start. Admiration, throughout, for his remarkable gifts; and reservations, which developed into profound misgivings, concerning some of his uses of them. I imagine, at least, that I've learned some things from him (though maybe not all of them were the things I was 'supposed' to learn) and some through him, and I'm grateful to him for those. I wouldn't encourage anyone to become a student of his. I wish him well.[36]

  Author Jeffery Paine commented on this incident that "Seeing Merwin out of step with the rest, Trungpa could have asked him to leave, but decided it was kinder to shock him out of his aloofness."[37] However, he also notes outrage felt in particular by poets such as Robert Bly and Kenneth Rexroth, who began calling Trungpa a fascist.[38] Rexroth (in Miles, 1989) offers the observation that "Many believe Chögyam Trungpa has unquestionably done more harm to Buddhism in the United States than any man living", and called for his extradition from the United States.[39]

  Trungpa's choice of Westerner Ösel Tendzin as his dharma heir was controversial as Tendzin would be the first Western Tibetan Buddhist lineage holder and Vajra Regent. This was exacerbated by Tendzin's own behavior as lineage holder. Tendzin was gay and sexually involved with students while knowingly carrying HIV, one of whom became infected and died.[40]

  Rick Fields, historian of Buddhism in America,[41] writes that Trungpa "caused more trouble, and did more good, than anyone I'll ever know."[42]

• 你像夏天只爱自己 我却等你一个四季

  作者：.瑪 德 琳. 发布时间：2009-07-01 11:50:44

  读这本书的时候耳机里放的正好是陈珊妮的《四季》，读完的时候，觉得这句话放在这里似乎也蛮适合的。

  叶念琛的爱情三部曲里说 有时候感情也是讲timing的，在对的时间遇到对的人是一场圆满，而在错的时间里遇到对的人，那最尾也只能是场唏嘘。

  陆裕进是爱刘印子的吧，他一次次眼睁睁看着印子受不了花花世界的诱惑而选择出走，又一次次接受她像受伤般的小猫一样回来寻求安慰，他都全盘皆收。但当最后他清醒知道过去的印子是再也回不来了，所有深情要全部作废的时候，他爱的大概也只是那个为了印子要死要活的自己。

  曾经失恋的时候关起房门大哭一场觉得全世界都抛弃我的时候，E小姐说过一句我一辈子都会记得的话，她说，五年后你再回头看看这段往事，你会觉得自己曾经是多么幼稚。不出五年，我就明白，其实是不甘心，所有的深情到头来都是自己感动了自己。

  所以我越来越相信这是亦舒为了安慰失恋后的倪震所写下的事，通篇没有任何恶言相向，只用一个结尾让她侄子明白钻牛角尖的人生是不会幸福的。

  印度墨再浓烈又如何，当开始褪色的时候，连表皮也会跟着一起脱落。

  终有一天，他也会在别人的房间，为其他的女孩在脚底上画上更浓烈的印度墨。