支部团员大会的选举程序是怎样的？

综合资质标准属于工程监理企业资质等级标准的内容，以下选项对其表述有误的是( )。

A．工程监理企业技术负责人应为注册监理工程师，并具有5年以上从事工程建设工作的经历或者具有工程类高级职称

B．工程监理企业具有5个以上工程类别的专业甲级工程监理资质

C．工程监理企业的注册监理工程师不少于60人，注册造价工程师不少于5人

D．工程监理企业具有必要的工程试验检测设备

将下面这个长句改写为三个语意连贯的短句，不得改变或减少原意。

        有关医学专家鉴于目前我国住院病人抗生素使用率比世界卫生组织在国际范围内调查得出的30% 高出20% ～50% 这一现象，忠告广大医务人员和患者切勿再滥用抗生素。

（1）                                                                  

（2）                                                                  

（3）                                                                  

网上证券交易对于券商的经营管理模式有什么影响？

（）化妆色彩可用明朗的浅色或对比色，有热情明快的感觉。

A.晚宴妆

B.新娘妆

C.粉领职业妆

D.白领职业妆

(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".

(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.