题目内容

The Basis for Social Order Man, said Aristotle, is a social animal. This sociability requires peaceful congregation, and the history of mankind is mainly a movement through time of human collectivities that range from migrant tribal bands to large and complex civilizations. Survival has been due to the ability to create the means by which men in groups retain their unity and allegiance to one another. Order was caused by the need and desire to survive the challenge of the environment. This orderly condition called the "state", and the roles that maintained it, file "law". With time the partner to this tranquility, man marched across the centuries of his evolution to the brink of exploring the boundaries of his own galaxy. Of all living organisms, only man has the capacity to interpret his own evolution as progress. As social life changed, the worth and rights of each member in the larger group, of which he was a part, increased. As the groups grew from clans to civilizations, the value of the individual did not diminish, but became instead a guide to the rules that govern all men.

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下列句中,加着重号的字与括号中的字是假借关系的一句是()。

A. 其御之妻從門間而闚(窺)。
B. 小人也者,疾(急)爲誕而欲人之信己也。
C. 民不知禮,未生其共(恭)。
D. 亡不越竟(境),反不討賊。

下列句中,加着重号的词用引申义的一句是()。

A. 君子引而不發,躍如也。
B. 今我睹子之難窮也。
C. 雖有至道,弗學,不知其善也。
D. 今去西河而泣,何也

齊莊公且伐莒,爲車五乘之賓,而杞梁、華舟獨不與焉,故歸而不食。其母曰:“汝生而無義,死而無名,則雖非五乘,孰不汝笑也。汝生而有義,死而有名,則五乘之賓,盡汝下也。”趣食乃行。杞梁、華舟同車侍於莊公而行,至莒,莒人逆之。杞梁、華舟下鬬,獲甲首三百。莊公止之曰:“子止,與子同齊國。”杞梁、華舟曰:“君爲五乘之賓,而舟、梁不與焉,是少吾勇也;臨敵涉難,止我以利,是污吾行也。深入多殺者,臣之事也,齊國之利非吾所知也。”遂進鬬,壞軍陷陣,三軍弗敢當。至莒城下,莒人以炭置地,二人立有閒,不能入。隰侯重爲右,曰:“吾聞古之士,犯患涉難者,其去遂於物也。來,吾踰子。”隰侯重仗楯伏炭,二子乘而入,顧而哭之。華舟後息,杞梁曰:“汝無勇乎,何哭之久也”華舟曰:“吾豈無勇哉!是其勇與我同也,而先吾死,是以哀之。”莒人曰:“子毋死,與子同莒國。”杞梁、華舟曰:“去國歸敵,非忠臣也;去長受賜,非正行也。且鷄鳴而期,日中而妄之,非信也。深入多殺者,臣之事也。莒國之利,非吾所知也。”遂進鬬,殺二十七人而死。其妻聞之而哭,城爲之阤而隅爲之崩。 (注释:阤,崩塌。) 當:

明主知其然也,故務民於農桑。 務:

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