为什么说人民代表大会制度是适合中国国情的根本政治制度？

　　人的经验和印象都是通过记忆保存下来的，早年经验只有在回忆中才能与我们现在的生活接通，影响我们的心理、行为活动， 同样也以这种方式影响着艺术家的体验生成。从记忆的生理学基础上看，记忆是靠大脑皮层的许多区域、边缘系统中的海马和皮质下结构的许多神经元群的彼此联系形成的。人类的记忆不同于动物之处，在于它总是在主体意识的支配下，具有一定的选择性和创造性。人的记忆从来不是原有印迹的简单的保持和复呈，在记忆过程中充满了各种复杂的变化和不断的重建，这种重建是随记忆者心理的发展变化而进行的。德国哲学家卡西尔指出：(“在人那里，我们不能把记忆说成是一个事件的简单再现，说成是以往印象的微弱映象或[摹本]A。它与其说只是在重复，不如说是往事的新生；它包含着一个创造性和构造性的过程。仅仅收集我们以往经验的零碎材料那是不够的；我们必须真正地回忆亦即重新组合它们，必须把它们加以组织和综合，并将它们汇总到思想的一个焦点之中。只有这种类型的回忆才能给我们以能充分表现人类特性的记忆形态，并把它与在动物或有机生命中的所有其他现象区别开来。”)可见，回忆是体验生成的一个重要形式，海德格尔甚至认为：体验即回忆，而回忆即诗。

　　艺术家创作时自认为动用了某一遥远过去的经验和感受，但实际上他的感受只是此时此刻对已经变化了的记忆内容的感受，而所谓往昔的经验或许早已面目全非，只是艺术家自己[浑然不觉]B而已。早期的生活经历对艺术家体验生成的作用往往不是直接的，而是经过过滤或折射的。当艺术家凭借回忆与早年的生活经验接通时，时间这个过滤器就不知不觉地发生作用了。泰戈尔在谈到回首往事的感受时说：“我发现，我一打开门，生活的记忆不是生活的历史，而是一个不知名的画家的创作，到处涂抹的[五彩斑斓]C的颜色，不是外面光线的反映，而是出自画家自己的，来自他心中情感的[宣染]D。”这段话生动地描绘了艺术家记忆的特点，有助于我们对体验生成性的认识。

根据上文陈述，人类的记忆不同于动物之处在于（）

A．人类的记忆是靠大脑皮质的许多区域、边缘系统中的海马和皮质下结构的许多神经元群的彼此联系形成的，而动物则简单得多

B．人类的记忆具有创造性而动物的记忆则是简单重复

C．人类的记忆往往是以往记忆的摹本，而动物的记忆则是重新组合

D．人类的记忆是原有印迹的简单保持和复呈，动物的记忆则是复杂的变化和不断的重建

【情景】今天是2009年11月22日，恭喜你有机会在以后的3个小时内担任××公司人力资源部的总监，由你全权处理该职位的有关事宜。××公司是一家大型民营股份制企业，其人力资源部下设4个科：人事科、劳资科、培训科、福利科。现在是上午8：30，在听取了下属的工作汇报，做好今天的工作安排之后，你来到总监办公室。秘书已经将你需要处理的近日积压的文件整理好，放在文件筐里。文件的顺序是随机排列的，你必须在3小时内处理好这些文件，并作出批示。至11：30你必须赶往机场，与公司总裁一起到外地检查工作。在这3个小时内，你的秘书小王会为你推掉所有的杂事，不会有任何人来打扰你。另外，很遗憾地通知你，由于你公司的电话线路正在检修，你在处理文件的过程中，没有办法与外界通话，所以需要你以文件、备忘录、便条、指示等形式将所有文件的处理意见和办法，做出书面表述，最后交给秘书负责传达。在公司，现在员工称你为"刘总"。好了，你现在可以开始工作，祝你好运。(1)通读全部文件后，画出X×公司人力资源部组织架构图，并在图中注明每一个文件中出现的人物姓名、职务。(2)根据每一个文件的具体内容画出结构图，并确定文件的关键词，然后结合一级企业人力资源管理师的专业知识答题。

【文件一】刘总：前一段时间，福利科对同行业的员工福利状况进行了一次调查。就每个月用于员工的人均福利费而言，我们公司位于同行业的中上等水平。但考虑到现在行业的激烈竞争和高流动率，为了增强我们的凝聚力和吸引力，我们认为，提高员工的福利待遇是一项有力的激励措施。因此，我们提出一项增加员工福利的计划，也就是将现在的人均福利费1000元／月提高到1500元／月的水平。不知您对这项计划的意见如何？请指示。福利科×年×月×日

小刘和小李的体重比是2：3，小李重30千克，则小刘重______千克．

质量为M kg的铅块固定不动,质量为m kg的铅弹以一定速度击中铅块并留在其中,它们的温度升高了12 ℃.若铅块放置在光滑的水平面上,同样用铅弹以相同的速率击中它并留在其中,它们的温度升高11 ℃,求铅块与铅弹的质量比.

(46) Students of United States history, seeking to identify the circumstances that encouraged the emergence of feminist movements, have thoroughly investigated the mid-nineteenth-century American economic and social conditions that affected the status of women. These historinans, however, have analyzed less fully the development of specifically feminist ideas and activities during the same period. (47) Furthermore, the ideological origins of feminism in the United States have been obscured because, even when historians did take into account those feminist ideas and activities occurring within the United States, they failed to recognize that feminism was then a truly international movement actually centered in Europe. American feminist activists who have been described as "solitary" and "individual theorists" were in reality connected to a movement—utopian socialism—which was already popularizing feminist ideas in Europe during the two decades that culminated in the first women’s rights conference held at Seneca Falls, New York, in 1848. (48) Thus, a complete understanding of the origins and development of nineteenth-century feminism in the United States requires that the geographical focus be widened to include Europe and that the detailed study already made of social conditions be expanded to include the ideological development of feminism.

The earliest and most popular of the utopian socialists were the Saint-Simonians. The specifically feminist part of Saint-Simonianism has, however, been less studied than the group’s contribution to early socialism. This is regrettable on two counts. By 1832 feminism was the central concern of Saint-Simonianism and entirely absorbed its adherents’ energy; hence, by ignoring its feminism, European historians have misunderstood Saint-Simonianism. Moreover, since many feminist ideas can be traced to Saint-Simonianism, European historians’ appreciation of later feminism in France and the United States remained limited.

(49) Saint-Simon’s followers, many of whom were women, based their feminism on an interpretation of his project to reorganize the globe by replacing brute force with the rule of spiritual powers. The new world order would be ruled together by a male, to represent reflection, and a female, to represent sentiment. This complementarity reflects the fact that, while the Saint-Simonians did not reject the belief that there were innate differences between men and women, they nevertheless foresaw an equally important social and political role for both sexes in their utopia.

Only a few Saint-Simonians opposed a definition of sexual equality based on gender distinction. This minority believed that individuals of both sexes were born similar in capacity and character, and they ascribed male-female differences to socialization and education. (50) The envisioned result of both currents of thought, however, was that women would enter public life in the new age and that sexual equality would reward men as well as women with an improved way of life.

(47) Furthermore, the ideological origins of feminism in the United States have been obscured because, even when historians did take into account those feminist ideas and activities occurring within the United States, they failed to recognize that feminism was then a truly international movement actually centered in Europe.