县级以上各级人民政府及其部门应当依照《中华人民共和国政府信息公开条例》的相关规定，在各自职责范围内确定主动公开的政府信息的具体内容，并重点公开下列哪些政府信息（） （一）规章和规范性文件 （二）突发公共事件的应急预案、预警信息及应对情况 （三）行政许可的事项、依据、条件、数量、程序、期限以及申请行政许可需要提交的全部材料目录及办理情况 （四）政府集中采购项目的目录、标准及实施情况
A.（一）、（二）、（三）、（四）项都正确 B.（一）、（二）、（三）项正确，（四）项不正确 C.（二）、（三）、（四）项正确，（一）项不正确 D.（一）、（四）项正确，（二）、（三）项不正确
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Text 1 Present-day philosophers usually envision their discipline as an endeavor that has been, since antiquity, distinct from and superior to any particular intellectual discipline, such as theology or science. Such philosophical concerns as the mind-body problem or, more generally, the nature of human knowledge, they believe, are basic human questions whose tentative philosophical solutions have served as the necessary foundations on which all other intellectual speculation has rested. The basis for this view, however, lies in a serious misinterpretation of the past, a projection of modern concerns onto past events. The idea of an autonomous discipline called "philosophy", distinct from and sitting in judgement on such pursuits as theology and science turns out, on close examination, to be of quite recent origin. When, in the seventeenth century, Descartes and Hobbes rejected medieval philosophy, they did not think of themselves, as modern philosophers do, as proposing a new and better philosophy, but rather as furthering "the warfare between science and theology". They were fighting, albeit discreetly, to open the intellectual world to the new science and to liberate intellectual life from ecclesiastical philosophy, and envisioned their work as contributing to the growth, not of philosophy, but of research in mathematics and physics. This link between philosophical interests and scientific practice persisted until the nineteenth century, when decline in ecclesiastical power over scholarship and changes in the nature of science provoked the final-separation of philosophy from both. The demarcation of philosophy from science was facilitated by the development in the early nineteenth century of a new notion, that philosophy’s core interest should be epistemology, the general explanation of what it means to know something. Modern philosophers now trace that notion back at least to Descartes and Spinoza, but it was not explicitly articulated until the late eighteenth century, by Kant, and did not become built into the structure of academic institutions and the standard self-descriptions of philosophy professors until the late nineteenth century. Without the idea of epistemology, the survival of philosophy in an age of modern science is hard to imagine. Metaphysics philosophy’s traditional core — considered as the most general description of how the heavens and the earth are put together — had been rendered almost completely meaningless by the spectacular progress of physics. Kant, however, by focusing philosophy on the problem of knowledge, managed to replace metaphysics with epistemology, and thus to transform the notion of philosophy as "queen of sciences" into the new notion of philosophy as a separate, foundational discipline. Philosophy became "primary" no longer in the sense of "highest" but in the sense of "underlying". After Kant, philosophers were able to reinterpret seventeenth and eighteenth century thinkers as attempting to discover "How is our knowledge possible" and to project this question back even on the ancients.
A．has implications primarily for philosophersB．may be affected by recent advances in scienceC．has little relevance to present-day philosophyD．has Served as a basis for intellectual speculation since antiquity
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