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The world religion is derived from the Latin noun religion, which denotes both (1) observance of ritual obligations and an inward spirit of reverence. In modern usage, religion covers a wide spectrum of (2) that reflects the enormous variety of ways the term can be (3) At one extreme, many committed believers (4) only their own tradition as a religion, understanding expressions such as worship and prayer to refer (5) to the practices of their tradition. They may (6) use vague or idealizing terms in defining religion, (7) , true love of God, or the path of enlightenment. At the other extreme, religion may be equated with (8) , fanaticism, or wishful thinking.By defining religion as a sacred engagement with what is taken to be a spiritual reality, it is possible to consider the importance of religion in human life without making (9) about what is really is or ought to be. Religion is not an object with a single, fixed meaning, or (10) a zone with clear boundaries. It is an aspect of Human (11) that may intersect, incorporate, or transcend other aspects of life and society. Such a definition avoid the drawbacks of (12) the investigation of religion to Western or biblical categories (13) monotheism or church structure, which are not (14) .Religion in this understanding includes a complex of activities that cannot be (15) to any single aspect of human experience. It is a part of individual life but also of (16) dynamics. Religion includes not only patterns of language and thought. It is sometimes an (17) part of a culture. Religious experience may be expressed (18) visual symbols, dance and performance, elaborate philosophical systems, legendary and imaginative stories, formal (19) , and detailed rules of some ways. There are as many forms of religious expression as there are human cultural (20) . 19（）
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The level of economic and industrial development enjoyed by a state affects the foreign policy goals it can pursue. (46) As a general proposition, the more developed a state is economically, the more likely it is that it will play an activist role in the world political economy. Rich nations have interests that extend far beyond their borders and typically command the means necessary to pursue and protect them. (47) Not coincidentally, countries that enjoy industrial capabilities and extensive involvement in international trade also tend to be militarily powerful, in part because military might is a function of economic capabilities. For two decades after world war two, the United States and the Soviet Union stood out as superpowers precisely because they benefited from that combination of economic and military capability including extensive arsenals of nuclear weapons and the means to deliver them anywhere, that enabled both to practice unrestrained globalism. Their imperial reach and interventionist behaviors were seemingly unrestrained by limited wealth or resources. In fact, major powers have been involved in foreign conflict more frequently than minor powers.Although economically advanced nations are more active globally, this does not mean that their privileged circumstances dictate adventuresome policies. Rich nations are usually "satisfied" ones that have much to lose from the onset of revolutionary change or global instability. (48) For this reason, they usually perceive preservation of the status quo as serving their interests best, and they often practice international economic policies designed to protect and expand their envied position at the pinnacle of the global hierarchy. Levels of productivity and prosperity also affect the foreign policies of the poor states at the bottom of the hierarchy. (49) Some respond to their economic weakness by complying subserviently with the wishes of the rich on which they depend. Others rebel defiantly, and they sometimes succeed in resisting major power efforts to control their international behavior. Hence efforts to generalize about the economic foundations of states’ international political behavior often prove unrewarding. Levels of economic development vary widely among states in the international system, but they do not by themselves determine foreign policies. (50) Instead the opportunities and constraints that leaders perceive in their nation’s attributes, rather than the actual level of development, may be the determining source of states’ international conduct. 46
The first intimation, apparently, was when three-year-old Yves told his mother that her shoes did not go with her dress. They were at home in Oran, a dull commercial town in French-ruled Algeria, where Yves’s father sold insurance and ran a chain of cinemas, and Mrs. Mathieu-Saint-Laurent cut an elegant figure in colonial society. Oran had once enjoyed some small renown as the westernmost outpost of the Ottoman empire, and was to gain more later as the setting for Albert Camus’s "The Plague". But after 1936 it had a genius in the making. So, at any rate, the tribute-payers are saying. "Pure genius", "the world’s greatest fashion designer", "the most important designer of the. 20th century": such superlatives have been lavished on Yves Saint Laurent for years, and perhaps they are not meant to be taken at face value. The fashion business is, after all, a part of the entertainment industry, where sycophancy, exaggeration and gushing insincerity are not unknown. Mr. Saint Laurent fitted perfectly into it. He was, for a start, quite literally a showman, a shy and stage-frightened one, but what shows he could put on! Dazzling girls smarted down the catwalk, wearing startling creations of gauze, or velvet, or feathers, or not much at all. He was an artist, a delicate, attenuated figure who drew his inspiration from the pages of Marcel Proust, the paintings of Braque, Matisse, Picasso and Van Gogh, and the counsels of his assistant, Loulou de la Falaise. And he was troubled: by drink, by drugs and by physical frailty. He teetered perpetually on the brink of emotional collapse and sometimes fell over it. In 1961, when Mt. Saint Laurent set up shop in Paris under his own name, most couturiers were not quite like this. But the times were propitious for something new. He had by then done a stint at the House of Dior, whose reputation he had restored with some dramatic designs and, in 1958, after the famous founder had died, an iconoclastic collection of his own. The summous to do military service, a ghastly mental dégringolade and dismissal from Dior then intervened, and might have cut short a great career had he not gone into partnership with Mr. Berg6. As it was, a series of innovations followed, with Mr. Saint Lament responsible for the designs, Mr. Berg6 for the business, including the scents, scarves, unguents and over 100 other products marketed with a YSL label. The dress designs now started flying off Mr. Saint Laurent’s drawing board, though increasingly often with the aid of helpers. Many were short-lived, this being fashion and fashion being, by definition, ephemeral. But two departures were to last. One was that haute couture, hitherto available only to the very rich or vicariously through magazines and newspapers, should be sold worldwide in ready-to-wear shops at a fraction of the posh price. The other was that women should be put into men’s clothes—safari outfits, smoking jackets, trench coats and, most enduringly, trouser suits. Women, for some reason, saw this as liberation. He was always imaginative, taking inspiration not just from artists like Mondrian but also from Africa and Russian ballet. He was also capable of creating the absurd, producing, for example, a dress with conical bosoms more likely to impale than to support. But his clothes, however outr6, were usually redeemed by wonderful colors and exquisite tailoring. Above all, they were stylish, and the best have certainly stood the test of time. That is no doubt because most were unusually wearable, even comfortable. At a reverential extravaganza in (and outside) the Pompidou Centre in Paris in 2002, soon after Mr. Saint Laurent had announced his retirement, many of the guests wore a lovingly preserved YSL garment. The "anarchist", as Mr. Berg6 recently called him; had by now become more conservative, seeing the merits of "timeless classics" and lamenting the banishment of "elegance and beauty" in fashion. He believed, he said, in "the silence of clothing". Yet perhaps he must take some of the blame for the new cacophony. The trouser suit prepared the way for the off-track track suit; and lesser designers, believing they share his flair and originality, now think they have a license to make clothes that are merely idiotic. Perhaps it would have happened without him. In an industry largely devoid of any sense of the ridiculous, he was usually an exception. He believed in beauty, recognized it in women and, amid the meretricious, created his share of it. Which of the following is NOT true, according to the passage
某综合性企业2002年度有关资料如下： (1)8月与外商订立加工承揽合同一份，合同中分别记载加工费金额20万美元，原材料100万美元。签订合同日国家外汇管理局公布的人民币外汇牌价为1:8.27。 (2)10月与甲公司签订转让技术合同，转让收入由甲公司按2003～2008年实现利润的30%支付。 (3)10月与银行签订一年期借款合同，借款200万元，年利率5%。 (4)10月根据客户订货单向乙公司销售货物一批，货款40万元，已收存银行。 (5)本题可能涉及的印花税税率分别为： ①技术合同、购销合同税率0.3‰ ②加工承揽合同、产权转移书据0.5‰ ③借款合同税率0.05‰ 要求：(1)分期计算该企业应缴纳的印花税。 (2)请代该企业选择最适宜的缴纳方法。
The world religion is derived from the Latin noun religion, which denotes both (1) observance of ritual obligations and an inward spirit of reverence. In modern usage, religion covers a wide spectrum of (2) that reflects the enormous variety of ways the term can be (3) At one extreme, many committed believers (4) only their own tradition as a religion, understanding expressions such as worship and prayer to refer (5) to the practices of their tradition. They may (6) use vague or idealizing terms in defining religion, (7) , true love of God, or the path of enlightenment. At the other extreme, religion may be equated with (8) , fanaticism, or wishful thinking.By defining religion as a sacred engagement with what is taken to be a spiritual reality, it is possible to consider the importance of religion in human life without making (9) about what is really is or ought to be. Religion is not an object with a single, fixed meaning, or (10) a zone with clear boundaries. It is an aspect of Human (11) that may intersect, incorporate, or transcend other aspects of life and society. Such a definition avoid the drawbacks of (12) the investigation of religion to Western or biblical categories (13) monotheism or church structure, which are not (14) .Religion in this understanding includes a complex of activities that cannot be (15) to any single aspect of human experience. It is a part of individual life but also of (16) dynamics. Religion includes not only patterns of language and thought. It is sometimes an (17) part of a culture. Religious experience may be expressed (18) visual symbols, dance and performance, elaborate philosophical systems, legendary and imaginative stories, formal (19) , and detailed rules of some ways. There are as many forms of religious expression as there are human cultural (20) . 14（）
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