Passage 2 The young people who talk of the village as being “dead” are talking nothing but nonsense, as in their hearts they must surely know. No, the village is not dead. There is more life in it now than there ever was. But it seems that “Village life” is dead. Gone for ever. It began to decline (衰落) about a hundred years ago, when many girls left home to go into service in town many miles away, and men also left home in increasing number in search of a work, and home was where work was. There are still a number of people alive today who can remember. What “village life” meant the early years of the present century It meant knowing and being known by everybody else in the village. It meant finding your entertainment in the village of within walking distance of it. It meant housewives tied to the home all day and every day. It meant going to bed early to save lamp —oil and coal. Then came the First World War and the Second World War. After each war, new ideas, new attitudes, new trades and occupations were revealed to villagers. The long — established order of society was no longer taken for granted. Electricity and the motorcar were steadily operating to make “village life” and “town life” almost alike. Now with the highly developed science and technology and high — level social welfare for all, there is no point whatever in talking any longer about “village life. “ It is just life, and that a better life. Finally, if we have any doubts about the future, or about the many changes, which we have seen in our lives, we have only to look in at the school playground any mid — morning; or see the children as they walk homeward in little groups. Obviously these children are better fed, better clothed, better educated, healthier, prettier and happier than any generation of children that ever before walked the village street.
The young people who talk of the village as being “dead” are talking nothing but nonsense, as in their hearts they must surely know.
No, the village is not dead. There is more life in it now than there ever was. But it seems that “Village life” is dead. Gone for ever. It began to decline (衰落) about a hundred years ago, when many girls left home to go into service in town many miles away, and men also left home in increasing number in search of a work, and home was where work was.
There are still a number of people alive today who can remember. What “village life” meant the early years of the present century It meant knowing and being known by everybody else in the village. It meant finding your entertainment in the village of within walking distance of it. It meant housewives tied to the home all day and every day. It meant going to bed early to save lamp —oil and coal.
Then came the First World War and the Second World War. After each war, new ideas, new attitudes, new trades and occupations were revealed to villagers. The long — established order of society was no longer taken for granted. Electricity and the motorcar were steadily operating to make “village life” and “town life” almost alike. Now with the highly developed science and technology and high — level social welfare for all, there is no point whatever in talking any longer about “village life. “ It is just life, and that a better life.
Finally, if we have any doubts about the future, or about the many changes, which we have seen in our lives, we have only to look in at the school playground any mid — morning; or see the children as they walk homeward in little groups. Obviously these children are better fed, better clothed, better educated, healthier, prettier and happier than any generation of children that ever before walked the village street.
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三相半波可控整流电路带电阻负载,当触发角 α=0o 时,输出的负载电压平均值为 。
A. 0.45U 2 B. 0.9U 2 C. 1.17U 2 D. 2.34U 2
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关于石油沥青牲能的说法，正确的是（ ）。 A．沥青的大气稳定性是指其不随时间而变脆的能力 B．性能好的沥青，在其开裂后能够自愈 C．沥青应与主要建筑材料能有较好的黏结性 D．沥青的塑性是指其抵抗变形的能力 E．沥青的老化是其被脱氢、氧化变硬的结果此题为多项选择题。
A.沥青的大气稳定性是指其不随时间而变脆的能力B.性能好的沥青，在其开裂后能够自愈C.沥青应与主要建筑材料能有较好的黏结性D.沥青的塑性是指其抵抗变形的能力E.沥青的老化是其被脱氢、氧化变硬的结果
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阅读短文 所谓人本意识，也就是尊重人和推崇人，弘扬人的生命存在意义和主体独立自觉的价值。而这也正是儒家所津津乐道和积极追求的东西。儒家虽然不像西方文艺复兴时期的思想家那样，突出人的个性自由与解放和个体的独立发展，但这只是相对而言。 第一，儒家并没有完全抹煞人的个体主体的作用与价值，抹煞人的个体主体的独立性与主动性。孔子说“为仁由己”，仁的境界的实现要靠自己的努力；又说“己欲立而立人，己欲达而达人”，认为“立人”、“达人”要以“己立”、“己达”为前提。孟子说“道唯在自得”，求道没有别的途径，全靠自身的修行和体悟。这都是对人的个体主体的独立性和主动性的肯定。 第二，主体理应包括个体主体和类主体，主体意识应包括个体主体意识和类主体意识。就类主体和类主体意识来说，儒家不仅不曾忽略，相反是十分看重的。一方面，儒家从人性的普遍性出发，把人看成是一种社会性的类存在。作为类存在，人在自然、宇宙中居于特殊的位置。另一方面，儒家立足于人的家庭血缘关系，以人伦世界、人伦社会为人的生存发展的根本依托，故而人的社会价值较之人的个体价值更重要。正是在这样的意义上，儒家强调“人贵物贱”，认为人类有着不同于其他事物的高明高贵之处，具有其他事物无法比拟的价值；强调“民为邦本”，认为人民构成国家政治的基础，只有基础牢固，国家的安宁才有保障，国家的发展才有可能；强调“民贵君轻”，认为人民、国家、君主这三者间，人民的重要性是第一位的，天下之得失取决于民心之向背。 儒家的人本意识突出人的主体性，主张把人当人来看待，提倡重视民意，与民同乐，这是尊重人性尊重人的体现，也是古代民主思想的萌芽。固然，儒家的人本或民本思想不同于近代西方的民主思想，人本或民本观念是通过对人性的肯定来论证人格尊严，民主观念是通过对人权的肯定导出人格平等。人性与人权、民本与民主具有相通性，但不能等同。不过，人本或民本思想仍然可以成为民主思想的基础。我们建设具有中国特色的社会主义民主，有必要从儒家的人本或民本思想中吸取有益养分。
A．人本意识B．儒家的人本意识C．儒家人本意识与西方民主思想D．弘扬人本意识的意义和价值
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