本病例诊断为A．痛风 B．类风湿性关节炎 C．系统性红斑狼疮 D．急性肾小球肾炎 E

下列关于原电池的叙述中错误的是[ ]

A．构成原电池的正极和负极必须是两种不同的金属

B．原电池是将化学能转变为电能的装置

C．在原电池中，电子流出的一极是负极，发生氧化反应

D．原电池放电时，电流的方向是从正极到负极

如图所示，A、B、O、C为在同一竖直平面内的四点，其中A、B、O 沿同一竖直线，B、C同在以O为圆心的圆周（用虚线表示）上，沿 AC方向固定有一光滑绝缘细杆L，在O点固定放置一带负电的小球，现有两个质量和电荷量都相同的带正电小球a、b均可视为点电荷，先将a穿在细杆上，让其从A点由静止开始沿杆下滑，后使b从A点由静止开始沿竖直方向下落，则下列说法中正确的是

A.从A点到C点，小球a做匀加速运动

B.小球a在C点的动能等于小球b在B点的动能

C.从A点到C点，小球a的机械能先增加后减小，但机械能与电势能之和不变

D.小球a从A点到C点电场力做的功大于小球b从A点到B点电场力做的功

既尽其所能提供场所引导经营，又克制公权避免造成伤害，这就使其他更多的治理技术的运用，有了一个起码的治理平台。如何在市民便利与管理有序之间巧妙平衡，也可以集思广益进一步完善。但无论如何，必定不能再由那种追求城市极度整洁划一有序的长官威权意志来驱使。街头生活原本就是纷繁多样，它理应成为城市治理的起点，而非强求的景观效果。这将是一个向社会本身学习归认的过程。

这段文字主要支持了这样一种观点（）。

A．城市管理需要真正以人为本来化解冲突

B．社会底层生存衍生的矛盾是不可避免的

C．街头治理首先需要承认现实生活

D．社会治理需要可靠可行的治理技术

储蓄存款口头或函电挂失必须在( )日之内补办正式手续，否则，挂失自动失效。

A．3
B．5
C．7
D．10

(46)Within the modern study of religion the division between philosophy of reli- gion and the histolw of religions-long regarded as a truism insofar as it reflects the distinction between universal and particular-has become increasingly blurred in recent years with the growing influence of’ cultural and critical theory on the humanities and social sciences. Unlike the earaier paradigmatic split between theology and anthropology (or social science methodology) , cultural theory has helped not only to dismantle well worn dualisms such as religion/politics, theism/atheism, sacred/secular, but more importantly has helped to narrow the gap between academic practices and cultural practices such as religion that scholars seek to study. (47)That is to say, cultural theory has simultaneously problematized and challenged essentialist and theological tendencies (such as dreams of absolute principles, supernatural origins, ahistorical authorities, pure traditions etc. ) as well as scholars’ claims to methodological objectivity and impartiality, since the academy far from being a site of neutral value-free analysis, is itself thoroughly implicated in cultural realities. Indeed in what might seen as a reversal of critical theory’s atheistic roots in the "masters of suspicion" contemporary cultural theory has been adapted by scholars not only to successfully dispute the atheistic presuppositions of modern secular thinking in the social sciences, thereby revitalizing religious and theological reflection in the Christian and Judaic traditions, but, more surprisingly perhaps, it has legitimized the use of phenomena from these particular traditions as resources for critical thinking about religion per se.

(48) By contrast, however, the effects of critical theory on the study of nonWestern religions has not only been far more modest, in many cases it seems also to have had precisely the opposite effect. In the study of South Asian religions, for example, the effect of critical theory seems to have reinforced the priority of the secular. In his recent work "Provincialising Europe" Dipesh Chakrabarty points out the very different interventions of critical theory in the two traditions. (49) Whereas in the Western intellectual traditions fundamental thinkers who are long dead and gone are treated not only as people belonging to their own times but also as though they were our contemporaries, the thinkers and traditions of South Asia, once unbroken and alive in their native languages, are now matters of historical research. These traditions are treated as truly dead, as history. Few if any social scientists working in the history of religions would ever try to make the concepts of these traditions into resources for contemporary critical theory. (50) And yet "past Western thinkers and their categories are never quite dead for us in the same way. South Asian(ist) social scientists would argue passionately with a Marx or a Weber without feeling any need to historicize them or to place them in their European intellectual contexts".

(48) By contrast, however, the effects of critical theory on the study of nonWestern religions has not only been far more modest, in many cases it seems also to have had precisely the opposite effect