题目内容
企业生产工人的医疗保险费、养老保险费、失业保险费、工伤保险费和生育保险费等社会保险费应计入产品成本或劳务成本。( )
查看答案
搜索结果不匹配？点我反馈
更多问题
Valentine’s Day may come from the ancient Roman feast of Luperealia. (1) the fierce wolves roamed nearby, the old Romans called (2) the god Lupereus to help them. A festival in his (3) was held February 15th. On the eve of the festival the (4) of the girls were written on (5) paper and placed in jars. Each young man (6) a slip. The girl whose name was (7) was to be his sweetheart for the year.Legend (8) it that the holiday became Valentine’s Day (9) a roman priest named Valentine. Emperor Claudius II (10) the Roman soldiers not to marry or become engaged. Claudius felt married soldiers would (11) stay home than fight. When Valentine (12) the Emperor and secretly married the young couples, he was put to death on February 14th, the (13) of Lupercalia. After his death, Valentine became a (14) . Christian priests moved the holiday from the 15th to the 14th---Valentine’s Day. Now the holiday honors Valentine (15) of Lupercus.Valentine’s Day has become a major (16) of love and romance in the modem world. The ancient god Cupid and his (17) into a lover’s heart may still be used to (18) falling in love or being in love. But we also use cards and gifts, such as flowers Or jewelry, to do this. (19) to give flower to a wife or sweetheart on Valentine’s Day can sometimes be as (20) as forgetting a birthday or a wedding anniversary. Read the following text. Choose the best word(s) for each numbered blank and mark A, B, C or D on ANSWER SHEET 1.4（）
Gandhi’s pacifism can be separated to some extent from his other teachings. (46) Its motive was religious, but he chimed also for it that it was a definite technique, a method, capable of producing desired political results. Gandhi’s attitude was not that of most Western pacifists. Satyagraha, (47) the method Gandhi proposed and practiced, first evolved in South Africa, was a sort of nonviolent warfare, a way of defeating the enemy without hurting him and without feeling or arousing hatred. It entailed such things as civil disobedience, strikes, lying down in front of railway trains, enduring police charges without running away and without hitting back, and the like Gandhi objected to "passive resistance” as a translation of Satyagraha: in Gujaruti, it seems the word means "firmness in the truth." (48) In his early days Gandhi served as a stretcher-bearer on the British side in the Boer War, and he was prepared to do the same again in the war of 1914--1918. Even after he had completely renounced violence he was honest enough. to see that in wax it is usually necessary to take sides. Since his whole political life centered round a struggle for national independence, he could not and, (49) indeed, he did not take the fruitless and dishonest line of pretending that in every war both sides are exactly the same and it makes no difference who wins. Nor did he, like most Western pacifists, specialize in avoiding awkward questions. In relation to the war, one question that every pacifist had a clear obligation to answer is: What about the Jews and are you prepared to see them exterminated (50) I must say that I have never heard, from any Western pacifist, an honest answer to this question, though I have heard plenty of evasions, usually of the "you’re another" type. But it so happens that Gandhi was asked a somewhat similar question in 1938 and his answer was on record in Mr. Louis Fisher’s Gandhi and Stalin. According to Mr. Fisher, Gandhi’s view was that the German Jews ought to commit collective suicide, which "would have aroused the world and the people of Germany to Hitler’s violence.\ In his early days Gandhi served as a stretcher-bearer on the British side in the Boer War, and he was prepared to do the same again in the war of 1914--1918.
Theories of the value of art are of two kinds, which we may call extrinsic and intrinsic. The first regards art and the appreciation of art as means to some recognized moral good, while the second regards them as valuable not instrumentally but as objects unto themselves. It is characteristic of extrinsic theories to locate the value of art in its effects on the person who appreciates it. (41) _____________________The extrinsic approach, adopted in modem times by Leo Tolstoy in What Is Art in 1896, has seldom seemed wholly satisfactory. Philosophers have constantly sought for a value in aesthetic experience that is unique to it and that, therefore, could not be obtained from any other source. The extreme version of this intrinsic approach is that associated with Walter Pater, Oscar Wilde, and the French Symbolists, and summarized in the slogan "art for art’s sake."(42) _____________________Between those two extreme views there lies, once again, a host of intermediate positions. We believe, for example, that works of art must be appreciated for their own sake, but that, in the act of appreciation, we gain from them something that is of independent value. (43) _____________________The analogy with laughter--which, in some views, is itself a species of aesthetic interest--introduces a concept without which there can be no serious discussion of the value of art: the concept of taste. (44) _____________________Similarly, we regard some works of art as worthy of our attention and others as not. In articulating this judgment, we use all of the diverse and confusing vocabulary of moral appraisal; works of art, like people, are condemned for their sentimentality, coarseness, vulgarity, cruelty, or self-indulgence, and equally praised for their warmth, compassion, nobility, sensitivity, and truthfulness. Clearly, if aesthetic interest has a positive value, when motivated by good taste; it is only interest in appropriate objects that can be said to be good for us. (45) _____________________.[A] Thus a joke is laughed at for its own sake, even though there is an independent value in laughter, which lightens our lives by taking us momentarily outside ourselves. Why should not something similar be said of works of art, many of which aspire to be amusing in just the way that good jokes are[B] All discussion of the value of art tends, therefore, to turn from the outset in the direction of criticism. Can there be genuine critical evaluation of art, a genuine distinction between that which deserves our attention and that which does not[C] Art is held to be a form of education, perhaps an education of the emotions. In this case, it becomes an open question whether there might not be some more effective means of the same result. Alternatively, one may attribute a negative value to art, as Plato did in his Republic, arguing that art has a corrupting or diseducative effect on those exposed to it.[D] Artistic appreciation, a purely personal matter, calls for appropriate means of expression. Yet, it is before anything a process of “cultivation", during which a certain part of one’s "inner self" is "dug out" and some knowledge of the outside world becomes its match.[E] If I am amused it is for a reason, and this reason lies in the object of my amusement. We thus begin to think in terms of a distinction between good and bad reasons for laughter. Amusement at the wrong things may seem to us to show corruption of mind, cruelty, or bad taste; and when it does so, we speak of the object as not truly amusing, and feel that we have reason on our side.[F] Such thinkers and writers believe that art is not only an end in itself but also a sufficient justification of itself. They also hold that in order to understand art as it should be understood, it is necessary to put aside all interests other than an interest in the work itself. 41
Valentine’s Day may come from the ancient Roman feast of Luperealia. (1) the fierce wolves roamed nearby, the old Romans called (2) the god Lupereus to help them. A festival in his (3) was held February 15th. On the eve of the festival the (4) of the girls were written on (5) paper and placed in jars. Each young man (6) a slip. The girl whose name was (7) was to be his sweetheart for the year.Legend (8) it that the holiday became Valentine’s Day (9) a roman priest named Valentine. Emperor Claudius II (10) the Roman soldiers not to marry or become engaged. Claudius felt married soldiers would (11) stay home than fight. When Valentine (12) the Emperor and secretly married the young couples, he was put to death on February 14th, the (13) of Lupercalia. After his death, Valentine became a (14) . Christian priests moved the holiday from the 15th to the 14th---Valentine’s Day. Now the holiday honors Valentine (15) of Lupercus.Valentine’s Day has become a major (16) of love and romance in the modem world. The ancient god Cupid and his (17) into a lover’s heart may still be used to (18) falling in love or being in love. But we also use cards and gifts, such as flowers Or jewelry, to do this. (19) to give flower to a wife or sweetheart on Valentine’s Day can sometimes be as (20) as forgetting a birthday or a wedding anniversary. Read the following text. Choose the best word(s) for each numbered blank and mark A, B, C or D on ANSWER SHEET 1.12（）
微信支付 
支付宝支付