对某居室空气中氡的监测表明，其含量远高于室外空气，其最有可能的来源是A．室内燃煤 B

对糖皮质激素的描述错误的是 （）

A.增加食欲，促进消化

B.促进糖原异生

C.抑制胶原蛋白、黏多糖合成及肉芽组织增生

D.减少胃酸与胃蛋白酶分泌

E.诱发和加重感染

I want to know _______ he will be the volunteer in the 2011 Universiade (世界大学生运动会) in Shenzhen.[ ]

A. where

B. who

C. if

D. which

根据《中华人民共和国进出口商品检验法》的规定，进出口商品检验应当根据保护人类健康安全，( )的原则，由国家质检总局制定，调整必须实施检验的进出口商品目录并公布实施。

A．保护动物或者植物的生命和健康

B．保护环境

C．防止欺诈行为

D．维护国家安全

工厂供电系统或变配电所的二次回路，亦称二次系统，包括（）程序等。①控制②信号③监测④继电保护⑤自动化⑥经济管理

A.①②③⑥

B.①②③④⑤

C.④⑤⑥

D.全选

"The imperative to self-knowledge has always been at the heart of philosophical inquiry," wrote MIT professor Sherry Turkle in the insightful book about the web and the self, Life on the Screen: Identity in the Age of the Internet. Published in 1995 as the second part of a trilogy that examined our relationships with technology, it looked at how we are who we are in online spaces. And what that means for us offline.

The good news is that the results are positive: "Play has always been an important aspect of our individual efforts to build identity," she said, referencing developmental psychologist Erik Erikson, and nodding to the theories of psychoanalysts Freud, Lacan and Jung. "In terms of our views of the self," she wrote, "new images of multiplicity, heterogeneity, flexibility, and fragmentation dominate current thinking about human identity. "

At the time Life on the Screen was released, most of the visitors were college students and their professors from a remarkably small talent pool, and a surprisingly small geography. They were tech-savvy, and generically open-minded about the new fields of virtual exploration that lay within the networks of this new communication platform. They were, in other words, liberal, enlightened types who were more willing to embrace the unprecedented fluidity of self-expression that this new technology uniquely afforded.

As a psychoanalyst and a web user herself, Turkle spent much of the book explaining why the articulation of multiple personalities wasn’t pathological. Contrary to its Latin root, identity need not mean "the same", she argued. "No one aspect can be claimed as the absolute, true self", she wrote, maintaining that the web allowed us the opportunity to get to know our "inner diversity". In the great psychoanalytic tradition, she said that self-actualisation meant coming to terms with who we are, and integrating each aspect of it into a coherent and well-integrated us.

Almost everyone has experienced this kind of identity play. Even if you’ve never ventured into an online game or been a signed-up member of a web community, you’ve probably developed a profile for a social network, written a blog, styled a website, commented on an article. But things are different from the time when Turkle was writing Life on the Screen. Nowadays, our virtual social lives are increasingly integrated. with our offline social lives. The freedom of expression is curtailed by the threat of offline consequences from online actions. Today, your reputation offline is far more closely tied to your reputation online than before. In fact, our experience of contemporary identity online is disarmingly similar to offline.

However, I still subscribe to the old Turkle. Consequence-free online environments allow us to practise and play without fear of offline effect, and offer an extraordinary place to experience the fluidity of our selves: I can be anyone, even a dog. As Tom MacMaster found, there still are places online where this is possible.

From the first sentence we know that（）

A. inquiry into online identity has become a philosophical concern

B. philosophers put high premium on the nature of knowledge

C. the search for identity is an eternal theme of philosophical inquiry

D. philosophers are exploring our relationships with the Internet