Cushing综合征最常见原因是（） A.嗜铬细胞瘤 B.肾上腺腺瘤 C.功能性肾上

对比色相对比是指色环（）度位置的两个位置的颜色。

A、60

B、120

C、30

D、180

一列快车和一列慢车相对而行，其中快车的车长200米，慢车的车长250米，坐在慢车上的旅客看到快车驶过其所在窗口的时间是6秒钟，坐在快车上的旅客看到慢车驶过其所在窗口的时间是多少秒钟

A．6秒钟

B．6．5秒钟

C．7秒钟

D．7．5秒钟

现有某XY₃气体m g ，它的摩尔质量为M g·mol^-1。若阿伏加德罗常数用N_A表示，则：

（1）该气体的物质的量为________；

（2）该气体所含原子总数为________个

（3）该气体在标准状况下的体积为________；

（4）该气体溶于1L水中（不考虑反应），其溶液中溶质的质量分数为________；

（5）该气体溶于水后形成VL溶液，其溶液的物质的量浓度为________；将该溶液加水稀释至原体积的2倍后，再取出50mL稀释后的溶液，则取出溶液的物质的量浓度为________；

（6）标准状况下，相同体积的另一种气体CH₄含有氢原子的物质的量为________。

凝血功能检查使用的抗凝剂是

A．枸椽酸钠(1:4)
B．草酸钠
C．双草酸盐
D．枸椽酸钠(1:9)
E．乙二胺四乙盐

Euthanasia is clearly a deliberate and intentional aspect of a killing. Taking a human life, even with subtle rites and consent of the party involved is barbaric. No one can justly kill another human being. Just as it is wrong for a serial killer to murder, it is wrong for a physician to do so as well, no matter what the motive for doing so may be.

Many thinkers, including almost all orthodox Catholics, believe that euthanasia is immoral. They oppose killing patients in any circumstances whatever. However, they think it is all right, in some special circumstances, to allow patients to die by withholding treatment. The American Medical Association’s policy statement on mercy killing supports this traditional view. In my paper "Active and Passive Euthanasia" I argue, against the traditional view, that there is in fact no normal difference between killing and letting die--if one is permissible, then so is the other.

Professor Sullivan does not dispute my argument; instead he dismisses it as irrelevant. The traditional doctrine, he says, does not appeal to or depend on the distinction between killing and letting die. Therefore, arguments against that distinction "leave the traditional position untouched."

Is my argument really irrelevant I don’t see how it can be. As Sullivan himself points out, nearly everyone holds that it is sometimes meaningless to prolong the process of dying and that in those cases it is morally permissible to let a patient die even though a few more hours or days could be saved by procedures that would also increase the agonies of the dying. But if it is impossible to defend a general distinction between letting people die and acting to terminate their lives directly, then it would seem that active euthanasia also may be morally permissible.

But traditionalists like professor Sullivan hold that active euthanasia--the direct killing of patients--is not morally permissible; so, if my argument is sound, their view must be mistaken. I can not agree, then, that my argument "leave the traditional position untouched. "

However, I shall not press this point. Instead I shall present some further arguments against the traditional position, concentrating on those elements of the position which professor Sullivan himself thinks most important. According to him, what is important is, first, that we should never intentionally terminate the life of a patient, either by action or omission, and second, that we may cease or omit treatment of a patient, knowing that this will result in death, only if the means of treatment involved are extraordinary.

The author’s purpose in writing this passage is（）

A. to air his opinions on Sullivan’s arguments

B. to attack the traditional view on euthanasia

C. to explain how his argument is much relevant

D. to draw a line between killing and letting die