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战略风险管理流程包括：明确战略目标，制定战略实施方案，识别、评估、监测和报告战略风险要素，执行风险管理方案，并定期自我评估风险管理的效果，确保商业银行的长期战略、短期目标、风险管理措施和可利用资源紧密联系在一起。( )
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Cooperation is the only safeguard we have against the development of neurotic tendencies. It is therefore very important that children should be trained and encouraged in cooperation, and should be allowed to find their own way amongst children of their own age, in common tasks and shared games. Any barrier to cooperation will have serious consequences. The spoilt child, for example, who has learned to be interested only in himself, will take this lack of interest in others to school with him. His lessons will interest him only in so far as he thinks he gains his teachers’ favor. He will listen only to what he considers advantageous to himself. As approaches adulthood, the result of his lack of social feeling will become more and more evident. When he first misunderstood the meaning of life, he ceased training himself for responsibility and independence. By now he is painfully ill-equipped for life’s tests and difficulties. We cannot blame the adult for the child’s early mistakes. We can only help him to remedy them when he begins to suffer the consequences. We do not expect a child who has never been taught geography to score high marks in an examination paper on the subject. Similarly, we cannot expect a child who has never been trained in cooperation to respond appropriately when tasks that demand cooperation are set before him. But all of life’s problems demand an ability to cooperate if they are to be resolved; every task must be mastered within the framework of human society and in a way that furthers human welfare. Only the individual who understands that life means contribution will be able to meet his difficulties with courage and with a good chance of Success. If teachers, parents and psychologists understand the mistakes that can be made in ascribing a meaning to life, and provided they do not make the same mistakes themselves, we can be confident that children who lack social feeling will eventually develop a better sense of their own capacities and of the opportunities in life. When they meet problems, they will not stop trying; they will not look for an easy way out, try to escape or throw the burden onto the shoulders of others; they will not demand extra consideration or special sympathy; they will not feel humiliated and seek revenge, or ask, "what is the use of life What do I get from it" They will say, "we must make our own lives. It is our own task and we are capable of performing it. We are masters of our own actions. If something new must be done or something old replaced, no one can do it but ourselves." If life is approached in this way, as a cooperation of independent human beings, there are no limits to the progress of our human civilization. One can solve his life’s problems when he is capable of
Questions 14 to 17 are based on the following passage. At the end of the passage, you will be given 20 seconds to answer the questions. Now, listen to the passage. What will the class do now
When does history begin It is tempting to reply "In the beginning", but like many obvious answers, this soon turns out to be unhelpful. As a great Swiss historian once pointed out in another connection, history is the one subject where you cannot begin at the beginning. If we want to, we can trace the chain of human descent back to the appearance of vertebrates, or even to the photosynthetic cells which lie at the start of life itself. We can go back further still, to almost unimaginable upheavals which formed this planet and even to the origins of the universe. Yet this is not "history". Commonsense helps here: history is the story of mankind, of what it has done, suffered or enjoyed. We all know that dogs and cats do not have histories, while human beings do. Even when historians write about a natural process beyond human control, such as the ups and downs of climate, or the spread of disease, they do so only because it helps us to understand why men and women have lived (and died) in some ways rather than others. This suggests that all we have to do is to identify the moment at which the first human beings step out from the shadows of the remote past. It is not quite as simple as that, though. We have to know what we are looking for first and most attempts to define humanity on the basis of observable characteristics prove in the end arbitrary and cramping, as long arguments about "apemen" and "missing links" have shown. Physiological tests help us to classify data but do not identify what is or is not human. That is a matter of a definition about which disagreement is possible. Some people have suggested that human uniqueness lies in language, yet other primates possess vocal equipment similar to our own; when noises are made with it which are signals, at what point do they become speech Another famous definition is that man is a tool-maker, but observation has cast doubt on our uniqueness in this respect, too, long after Dr. Johnson scoffed at Boswell for quoting it to him. What is surely and identifiably unique about the human species is not its possession of certain faculties or physical characteristics, but what it has done with them--its achievement, or history, in fact. Humanity’s unique achievement is its remarkably intense level of activity and creativity, its cumulative capacity to create change. All animals have ways of living, some complex enough to be called cultures. Human culture alone is progressive: it has been increasingly built by conscious choice and selection within it as well as by accident and natural pressure, by the accumulation of a capital of experience and knowledge which man has exploited. Human history began when the inheritance of genetics and behavior which had until then provided the only way of dominating the environment was first broken through by conscious choice. Of course, human beings have always only been able to make theh- history within limits. These limits are now very wide indeed, but they were once so narrow that it is impossible to identify the first step which took human evolution away from the determination of nature. We have for a long time only a blurred story, obscure both because the evidence is poor and because we cannot be sure exactly what we are looking for. The description of the past natural environment is important in that
When does history begin It is tempting to reply "In the beginning", but like many obvious answers, this soon turns out to be unhelpful. As a great Swiss historian once pointed out in another connection, history is the one subject where you cannot begin at the beginning. If we want to, we can trace the chain of human descent back to the appearance of vertebrates, or even to the photosynthetic cells which lie at the start of life itself. We can go back further still, to almost unimaginable upheavals which formed this planet and even to the origins of the universe. Yet this is not "history". Commonsense helps here: history is the story of mankind, of what it has done, suffered or enjoyed. We all know that dogs and cats do not have histories, while human beings do. Even when historians write about a natural process beyond human control, such as the ups and downs of climate, or the spread of disease, they do so only because it helps us to understand why men and women have lived (and died) in some ways rather than others. This suggests that all we have to do is to identify the moment at which the first human beings step out from the shadows of the remote past. It is not quite as simple as that, though. We have to know what we are looking for first and most attempts to define humanity on the basis of observable characteristics prove in the end arbitrary and cramping, as long arguments about "apemen" and "missing links" have shown. Physiological tests help us to classify data but do not identify what is or is not human. That is a matter of a definition about which disagreement is possible. Some people have suggested that human uniqueness lies in language, yet other primates possess vocal equipment similar to our own; when noises are made with it which are signals, at what point do they become speech Another famous definition is that man is a tool-maker, but observation has cast doubt on our uniqueness in this respect, too, long after Dr. Johnson scoffed at Boswell for quoting it to him. What is surely and identifiably unique about the human species is not its possession of certain faculties or physical characteristics, but what it has done with them--its achievement, or history, in fact. Humanity’s unique achievement is its remarkably intense level of activity and creativity, its cumulative capacity to create change. All animals have ways of living, some complex enough to be called cultures. Human culture alone is progressive: it has been increasingly built by conscious choice and selection within it as well as by accident and natural pressure, by the accumulation of a capital of experience and knowledge which man has exploited. Human history began when the inheritance of genetics and behavior which had until then provided the only way of dominating the environment was first broken through by conscious choice. Of course, human beings have always only been able to make theh- history within limits. These limits are now very wide indeed, but they were once so narrow that it is impossible to identify the first step which took human evolution away from the determination of nature. We have for a long time only a blurred story, obscure both because the evidence is poor and because we cannot be sure exactly what we are looking for. According to the author, when should be regarded as the beginning of human history
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