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[A] However, the production of TG is contr

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[A] However, the production of TG is controlled by an enzyme that is, in turn, encoded by a gene called UGT2B17. This gene comes in two varieties, one of which has a part missing and therefore does not work properly. A person may thus have none, one or two working copies of UGT2B17, since he inherits one copy from each parent. Dr Schulze guessed that different numbers of working copies would produce different test results. She therefore gave healthy male volunteers whose genes had been examined a single 360mg shot of testosterone (the standard dose for legitimate medical use) and checked their urine to see whether the shot could be detected.

[B] Dr Schulze also says there is substantial ethnic variation in UGT2B17 genotypes. Two-thirds of Asians have no functional copies of the gene (which means they have a naturally low ratio of TG to EG), compared with under a tenth of Caucasians--something the anti-doping bodies may wish to take into account.

[C] The test usually employed for testosterone abuse relies on measuring the ratio of two chemicals found in the urine, testosterone glucuronide (TG) and epitestosterone glucuronide (EG). The former is produced when testosterone is broken down, while the latter is unrelated to testosterone metabolism, and can thus serve as a reference point for the test. Any ratio above four of the former to one of the latter is, according to official Olympic policy, considered suspicious and leads to more tests.

[D] The result was remarkable. Nearly half of the men who carried no functional copies of UGT2B17 would have gone undetected in the standard doping test. By contrast, 14% of those with two functional copies of the gene were over the detection threshold before they had even received an injection. The researchers estimate this would give a false-positive testing rate of 9% in a random population of young men.

[E] The agencies have had remarkable success. Testing for anabolic steroids (in other words, artificial testosterone) was introduced in the 1970s, and the incidence of cheating seems to have fallen dramatically as a result (see chart). The tests, however, are not foolproof. And a study just published in the Journal of Clinical Endocrinology & Metabolism by Jenny Jakobsson Schulze and her colleagues at the Karolinska Institute in Sweden suggests that an individual’s genetic make-up could confound them in two different ways. One genotype, to use the jargon, may allow athletes who use anabolic steroids to escape detection altogether. Another may actually be convicting the innocent.

[F] Cheating in sport is as old as sport itself. The athletes of ancient Greece used potions to fortify themselves before a contest, and their modern counterparts have everything from anabolic steroids and growth hormones to doses of extra red blood cells with which to invigorate their bodies. These days, however, such stimulants are frowned on, and those athletes must therefore run the gauntlet of organisations such as the World Anti-Doping Agency, which would rather they competed without resorting to them.

[G] In the meantime, Dr Schulze’ s study does seem to offer innocents a way of defending themselves. Athletes travelling to Beijing for the Olympic games later this year may be wise to travel armed not only with courage and the "spirit of Olympianism", but also with a copy of their genetic profile, just in case.

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饮食从来就不是纯粹的生理活动,人类早期的祭祀活动以食物作为牺牲,其仪式性、宗教性、政治性从一开始就构筑了饮食与宗教、政治的隐喻关系。饮食美学是文学、文化、政治、经济、礼仪、宗教中的重要环节,在中国文化中,吃的意义不言而喻。吃是一种文化,一种艺术,甚至是哲理、思想的载体,吃的艺术、吃的文化、吃的哲理是中国文化的重要组成部分。关于吃的成语洋洋大观,丰衣足食、风餐露宿、钟鸣鼎食、花天酒地、锦衣玉食、酒囊饭袋等不一而足。粗茶淡饭、箪食瓢饮、不为五斗米折腰等饮食的内容、方式在中国文化中上升成为人生态度、风格品质的象征。先秦诸子在其政论中也常以饮食为例,老子就在《道德经》中说“治大国若烹小鲜”,用美食烹饪方法来阐明治国安邦之大道。孔子就说过“食不厌精,烩不厌细”。《管子·牧民》篇中的“衣食足则知荣辱”和汉朝郦食其所云的“民以食为天”历来是饮食与政治关系最好的说明。
饮食与中国美学的关系更是意味深长。来源于饮食中味觉的味,在中国古典美学中占据重要的地位。在美学概念中,与味相关的不仅数量众多而且往往含义[ ],“滋味”“余味”“趣味”“意味”“风味”“韵味”“淡味”“清味”“雅味”“奇味”,这些概念意味精微却模糊,若要体察各种美感的差异,必须超越现象亲自体验,才能发觉现象之后的美和意义。“味”这个来源于饮食的语词简单而准确地表现了中国美学的前提:以体验论为哲学基础,完全迥异于以认识论为基础的西方哲学。文人与美食的关系更是源远流长,从古代的苏东坡、李渔、袁枚到近现代梁实秋、汪曾祺、陆文夫,在中国历史上留下了佳话无数。在文人笔下,饮食是乡土情怀的折射,在日常的市井生活中体味细节之美、生活之美,这是生活的艺术和生活的态度。文学中的美食成为中国文学的重要构成,《红楼梦》的饮食描写登峰造极,成为各界人士津津乐道的不朽话题。
文学与美食的传统在建国以后一度[ ]。“革命不是请客吃饭”是那个时代关于吃饭最典型的描述,吃饭、食物常常是意识形态的对立物,吃饭与革命成为对立面,二者只能选一。物质的匮乏以及对物质的鄙视使得文学中基本上没有食物、厨房的正面描写,吃仅仅是为了填饱肚子。《创业史》中梁生宝蹲在旅店外面凉水就馒头的描写成为那个时代关于吃的经典描写,《荚蓉镇》里的胡玉音的绰号“豆腐西施”是个带有嘲讽意味的称呼。
汪曾祺和陆文夫的小说重新延续了文学与美食的传统。对人性的肯定和文学的人性化让饮食重新回到了文学,日常生活情趣的描写肯定了人的欲望,肯定了感官享受的合法性和必要性。

下列对文中有关“饮食”的论述,正确的一项是( )。

A.饮食从一开始就构筑了饮食与宗教、政治的隐喻关系,它并不是一种生理活动

B.饮食的意义就在于它是哲理、思想的载体,是政治、文化、经济中的重要环节

C.饮食历来被人们用来阐明治国安邦之大道,如“治大国若烹小鲜”“食不厌精,烩不厌细”等

D.饮食文化是中国文化的重要组成部分,众多的有关吃的成语可以说明这一点

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