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假如运输公司取得卖花款后扣留不给，该损失应由谁负担
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TEXT C Ever since it appeared on the cultural scene, the Enlightenment has had its passionate critics. Philosophers as well as politicians have criticized its rationalism, its individualism, its cosmopolitanism, its faith in science and technology, its humanism, and its lack of respect for established traditions. Some have criticized individual aspects of it, others have condemned it in its entirety. At times Enlightenment thinking was all but eclipsed, as during the later part of the period of literary Romanticism, while at other times it re-surfaced with renewed vigor. In varying ways it has had a challenged and challenging presence in Western thought to this day. In recent decades Enlightenment thinking has been the target of critical endeavors once more. This time it is its individualism and cosmopolitanism that have come under persistent attack from various quarters, together with its attempt to find and formulate universally valid norms and values. Anti-Enlightenment initiatives have surfaced inside the United States as well as worldwide. They are often launched in the name of "multiculturalism," "ethnic identity," the supposed importance of "roots," and the general importance of "diff6rence" as opposed to’ people’s common humanity. With respect to social integration, advocates of ethnic separateness prefer cultural and racial "salad bowls" to the traditional American "melting pot." An issue is the Enlightenment idea that ideally every individual should not only have the right, but even the obligation to determine for himself or herself who he or she wants to be, what sort of life he or she wants to live, or with whom he or she wants to associate more closely. An individual, in other words, should not be obliged by any group to adhere to "his" or "her" religion, ethnicity, race, or social tradition, but be allowed and encouraged to make personal choices in all these regards-in effect be entirely free of any such particularistic determinations, if that seems best to the person in question. Essentially individuals are not seen by Enlightenment thinkers as members of particular groups, but as "citizens of the world," as unencumbered inhabitants of a polity that is governed by laws that in principle are valid for all human beings. People will, of course, be born into specific communities that may be distinguished from each other by various racial or cultural traits. But these distinguishing traits are not particularly important, according to Enlightenment thinking—not nearly as important as that which all human beings have in common, namely reason. While Enlightenment theoreticians will acknowledge or even welcome variety among human beings, they are far more serious about what potentially unites them, and about what should accrue to them on account of their common humanity. If in most societies—often after long and costly battles—laws have been passed which prohibit discrimination on the basis of race, creed, gender, or national origin, then an important Enlightenment principle has been realized—the principle that every individual is first a human being, and only secondarily a member of particular groups. And while recognition of one’s common humanity may not necessarily be in conflict with being a member of any particular group, the principle demands that if there is a conflict, then people’s common humanity takes precedence over any particularity. What is important, in other words, is not that I am Christian, Black, or Sioux, but that I am a human being, and that as such I have certain basic rights—the right of self-determination most prominently among them. Any attempt on the part of any group to declare their particularity as primary vis-a-vis someone’s basic humanity is an outdated prejudice, and an infringement on a person’s basic rights, as far as Enlightenment thinking is concerned. Particularism and its divisiveness—all too often the cause of contempt, hatred, fanaticism, and Wars—is essentially a thing of the past. Progress consists in the ever growing realization that all human beings are fundamentally the same, and that their important needs and rights as individuals are universal. What is the difference between "salad bowls" and "melting pot"
TEXT A The destruction of our natural resources and contamination of our food supply continue to occur, largely because of the extreme difficulty in affixing legal responsibility on those who continue to treat our environment with reckless abandon. Attempts to prevent pollution legislation, economic incentives and friendly persuasion have been met by lawsuits, personal and industrial denial and long delays—not only in accepting responsibility, but more importantly, in doing something about it. It seems that only when government decides it can afford tax incentives or production sacrifices is there any initiative for change. Where is industry’s and our recognition that protecting mankind’s great treasure is the single most important responsibility If ever there will be time for environmental health professionals to come to the frontlines and provide leadership to solve environmental problems, that time is now. We are being asked, and, in fact, the public is demanding that we take positive action. It is our responsibility as professionals in environmental health to make the difference. Yes, the ecologists, the environmental activists and the conservationists serve to communicate, stimulate thinking and promote behavioral change. However, it is those of us who are paid to make the decisions to develop, improve and enforce environmental standards, I submit, who must lead the charge. We must recognize that environmental health issues do not stop at city limits, county lines, state or even federal boundaries. We can no longer afford to be tunnel-versioned in our approach. We must visualize issues’ from every perspective make the objective decisions. We must express our views clearly to prevent media distortion and public confusion. I believe we have a three-part mission for the present. First, we must continue to press for improvements in the quality of life that people can make for themselves. Second, we must investigate and understand the link between environment and health. Third, we must be able to communicate technical information in a form that citizens can understand. If we can accomplish these three goals in this decade, maybe we can finally stop environmental degradation, and not merely hold it back. We will then be able to spend pollution dollars truly on prevention rather than on bandages. The word tunnel-versioned (Line 2, Para.4) most probably means______.
把窗体的KeyPreview属性设置为True，并编写如下两个事件过程： Private Sub Form_KeyDown (KeyCode As Integer，Shift As Integer)Print Chr(KeyCode) End Sub Private Sub Form_KeyPress(KeyAseii As Integer)Print KeyAscii End Sub 程序运行后，如果将CapsLock 键锁定在大写的状态，这时按下A键时，则：在窗体上输出的输出结果为 【10】 和 【11】 。
TEXT D When you are small, all ambitions fall into one grand category: when I’ m grown up. When I’ m grown up, you say, I’ll go up in space. I’ m going to be an author. I’ll kill them all and then they’ll be sorry. I’ll be married in a cathedral with sixteen bridesmaids in pink lace. I’ll have a puppy of my own and no one will be able to take him away. None of it ever happens, of course-- or darn little, but the fantasies give you the idea that there is something to grow up for. Indeed, one of the saddest things about gilded adolescence is the feeling that from eighteen on, it’ s all downhill; I read with horror of an American hippie wedding where someone said to the groom (aged twenty) "you seem so kinda grown up somehow", and the lad had to go round seeking assurance that he wash’ t. No, really he wasn’t. A determination to be better adults than the present incumbents are fine, but to refuse to grow up at all is just plain unrealism. Right, so then you get some of what you want, or something like it, or something that will do all right; and for years you are too busy to do more than live in the present and put one foot in front of the other, your goals stretching little beyond the day when the boss has a stroke or the moment when the children can bring you tea in bed—and the later moment when they actually bring you hot tea, not mostly slopped in the saucer. However, I have now discovered an even sweeter category of ambition. When my children are grown up, I’ll learn to fly an airplane. I will career round the sky, knowing that if I do "go pop", there will be no little ones to suffer shock and maladjustment; that even if the worst does come to the worst, I will at least dodge the geriatric ward and all that look for your glasses in order to see where you’ ye left your teeth. When my children are grown up, I’ll have fragile lovely things on low tables; I’ll have a white carpet; I’ll go to the pictures in the afternoons. When the children are grown up, I’ll actually be able to do a day, s work in a day, instead of spread over three, and go away for a weekend without planning as if for a trip to the Moon. When I’ m grown up—I mean when they’ re grown up—I’ll be free. Of course, I know it’s got to get worse before it gets better. Twelve-year-old, I’ m told, don’t go to bed at seven, so you don’t even get your evenings. Once they’ re past ten you have to start worrying about their friends instead of simply shooing the intruders off the doorstep, and to settle down to a steady ten years of criticism of everything you’ ve ever thought or done or worn. Boys, it seems, may be less of a trial than girls, since they Can’t get pregnant and they don’t borrow your clothes—if they do borrow your clothes, of course, you’ve got even more to worry about. The young don’t respect their parents any more, that’s what. Goodness, how sad. Still, like eating snails, it might be all right once you’ ye got over the idea; it might let us off having to bother quite so much with them when the time comes. But one is simply not going to be able to drone away one’s days, toothless by the fire, brooding on the past. What are the author’s present feelings about his or her children
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