艺术起源说中最早提出“游戏冲动说”之学者是（）. A.康德 B.亚里斯多德 C.狄德

患者男性，28岁，发热1个月，伴心悸、胸痛、气促、下肢水肿1周。查体血压90／70mmHg，颈静脉怒张，心界向两侧扩大，心音低而遥远，左肩胛骨下闻及支气管呼吸音，肝大，肋下2cm，双下肢水肿。超声心动图心包腔内液性暗区1.0cm，检查示心影向两侧扩大。

为确诊应做何种检查（）

A.超声心动图

B.心电图

C.血培养

D.心包穿刺抽液检查

E.血生化检查

以下不属于新生儿常用机械通气模式是（）

A.压力控制通气（PCV）

B.容量控制通气（VCV）

C.CPAP

D.SIMV+PS

E.调压定容通气（PRVC.

以下是蠕虫的传播途径和传播方式的是（）

A.空气

B.鼠标

C.红外

D.液体

"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

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