绩效评估中，对培训教师教学能力的评估主要包括（）。 A.智力因素 B.授课 C.知识

狂犬病毒的嗜酸性胞质内包涵体易在哪种组织中检获（）

A.血液

B.骨髓

C.淋巴结

D.大脑海马回

E.外周神经组织

某外商投资企业(增值税一般纳税人)设立的研究开发中心，将自行研究开发的一项专利技术转让给A企业，向A企业收取该项专利权使用费370000元，技术咨询费80000元，收取本企业生产的与该项技术配套的设备价款185000元，上述业务均开具普通发票，在研究该项技术时发生各项费用共计250000元。下列说法正确的是( )。

A．上述业务免纳增值税和营业税

B．上述业务应计增值税的销项税额为26880.34元，免征营业税

C．上述业务应计增值税的销项税额为10471.70元，免征营业税

D．上述业务应纳增值税为26880.34元，应纳营业税为22500元

腰肌劳损的典型临床表现是()

A．大腿后方、小腿外侧及足背外侧感觉减退

B．休息时疼痛减轻，叩击腰部时疼痛减轻

C．膝反射或踝反射异常

D．直腿抬高试验阳性，加强试验阳性

E．下肢肌力减退

俄罗斯近代的的最后一个王朝是（）。

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.

According to the author, the views held by traditional orthodox Catholics on euthanasia is（）

A. rather confusing

B. partially reasonable

C. quite convincing

D. totally groundless