试题与答案

在毒蛇咬伤中,火毒是指:A.血循毒 B.火毒 C.蛇毒 D.神经毒 E.湿毒

题型:单项选择题

题目:

在毒蛇咬伤中,火毒是指:

A.血循毒

B.火毒

C.蛇毒

D.神经毒

E.湿毒

答案:

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题型:单项选择题

Opinion polls are now beginning to show that, whoever is to blame and whatever happens from now on, high unemployment is probably here to stay. This means we shall have to find ways of sharing the available employment more widely.
But we need to go further. We must ask some fundamental questions about the future work. Should we continue to treat employment as the norm Should we not rather encourage many ways for self-respecting people to work Should we not create conditions in which many of us can work for ourselves, rather than for an employer Should we not aim to revive the household and the neighborhood, as well as the factory and the office, as centers of production and work
The industrial age has been the only period of human history in which most people’s work has taken the form of jobs. The industrial age may now be coming to an end, and some of the changes in work patterns which it brought may have to be reversed. This seems a daunting thought. But, in fact, it could offer the prospect of a better future for work. Universal employment, as its history shows, has not meant economic freedom.
Employment became widespread when the enclosures of the 17th and 18th centuries made many people dependent on paid work by depriving them of the use of the land, and thus of the means to provide a living for themselves. Then the factory system destroyed the cottage industries and removed work from people’s homes. Later, as transport improved first by rail and then by road, people commuted longer distances to their places of employment until, eventually, many people’s work lost all connection with their home lives and the places in which they live.
Meanwhile, employment put women at a disadvantage. In preindustrial times, men and women had shared the productive work of the household and village community. Now it became customary for the husband to go out to paid employment, leaving the unpaid work of the home and families to his wife. Tax and benefit regulations still assume this norm today, and restrict more flexible sharing of work roles between the sexes.
It was not only women whose work status suffered. As employment became the dominant form of work,young people and old people were excluded—a problem now,as more teenagers become frustrated at school and more retired people want to live active lives.
All this may now have to change.
The time has certainly come to switch some effort and resources away from the idealist goal crea- ting jobs for all, to the urgent practical task of helping many people to manage without full-time jobs.

Which of the following was NOT mentioned as a factor contributing to the spread of employment

A. The enclosures of the 17th and 18th centuries.
B. The development of factories.
C. Relief from housework on the part of women.
D. Development of modern means of transportation.

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题型:阅读理解与欣赏

阅读下面一段文言文,完成小题。(9分,每小题3分)

臣伏见天后时,有同州下珪人徐元庆者,父爽为县尉赵师韫所杀,卒能手刃父仇,束身归罪。

议日:先王立礼,所以进人也;明罚,所以齐政也。夫枕干雠敌,人子之义;诛罪禁乱,王政之纲。然则无义不可以训人,乱纲不可以明法。故圣人修礼理内,饬法防外,使夫守法者不以礼废刑,居礼者不以法伤义;然后暴乱不作,廉耻以兴,天下所以直道而行也。   

然按之国章,杀人者死,则国家画一之法也。法之不二,元庆宜伏辜。又按《礼》经,父雠不同天,亦国家劝人之教也。教之不苟,元庆不宜诛。然臣闻在古,刑之所生,本以遏乱。仁之所利,盖以崇德。今元庆报父之仇,意非乱也;行子之道,义能仁也。仁而无利,与乱同诛,是日能刑,未可以训。元庆之可宥,显于此矣。然而邪由正生,理心乱作。昔礼防至密,其弊不胜;先王所以明刑,本实由此。今傥义元庆之节,废国之刑,将为后图,政必多难;则元庆之罪,不可废也。何者?人必有子,子必有亲,亲亲相雠,其乱谁救?故圣人作始,必图其终,非一朝一夕之故,所以全其政也。故曰:“信人之义,其政不行。”且夫以私义而害公法,仁者不为;以公法而徇私节,王道不设。元庆之所以仁高振古义伏当时以其能忘生而及于德也今若释元庆之罪以利其生是夺其德而亏其义非所谓杀身成仁全死无生之节也。

如臣等所见,谓宜正国之法,置之以刑,然后旌其闾墓,嘉其徽烈,可使天下直道而行。编之于令,永为国典。谨议。(选自陈子昂《复仇议状》,略有删改)

小题1:对下列句子中划线词语的解释,不正确的一项是(    )

A.先王立礼,所以人也进:提拔

B.元庆宜伏辜:罪

C.教之不,元庆不宜诛苟:马虎

D.然后其闾墓旌:表彰小题2:下列各组句子中划线的词意义和用法相同的一组是(    )

A.居礼者不法伤义 斧斤时入山林

B.仁之所利,以崇德今已亭亭如

C.今若释元庆罪以利其生臣闻求木长者,必固其根本

D.编之令,永为国典苟全性命乱世小题3:下列各项中对原文划线句子停顿正确的一项是(    )

A.元庆之所以仁/高振古义/伏当时/以其能忘生而及于德也/今若释元庆之罪/以利其生是/夺其德而亏其/义非所谓杀身/成仁/全死无生之节也。

B.元庆之所以仁/高振古义伏当时/以其能患生而及于德也/伶若释元庆之罪/以利其生是/夺其德而亏其义/非所谓杀身成仁/全死无生之节也。

C.元庆之所以仁高振古/义伏当时/以其能忘生而及于德也/今若释元庆之罪以利其生/是夺其德而亏其义/非所谓杀身成仁/全死无生之节也。

D.元庆之所以仁高振古/义伏当时/以其能忘生/而及于德也/今若释元庆之罪/以利其生/是夺其德而亏其义/非所谓杀身成仁/全死无生之节也。

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