在()情况下,申请专利的发明如在申请日以前有同样的发明并不丧失新颖性。 A.该发明在

题型:单项选择题

问题:

在()情况下,申请专利的发明如在申请日以前有同样的发明并不丧失新颖性。

A.该发明在国外出版物上公开发表过

B.该发明在国内出版上公开发表过

C.该发明在国外公开使用过

D.该发明在国内公开使用过

考点:法学知识产权法知识产权法题库
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以下哪种茶具有黄叶黄汤的特点()。

A.白毫银针

B.铁观音

C.君山银针

D.黄山毛峰

题型:单项选择题

我国的四大地理区域中,地势最高的地区是(  )

A.北方地区

B.南方地区

C.西北地区

D.青藏地区

题型:单项选择题

宪法对我国国家性质的规定是(   )

A.人民民主专政的社会主义国家

B.社会主义现代化国家

C.社会主义民主制度国家

D.社会主义立宪制国家

题型:单项选择题

我们知道,欧洲在17世纪就诞生了现代科学,这种科学已被证明是形成近代世界秩序的基本因素之一。然而,西方科学进步不是单纯的技术进步,而是体现在科学内在的质的进化,即科学合理性上。自古希腊以来,西方为自然立法的精神——表现为数学化、逻辑化和理论化——已孕育了近代科学理性的“质”。经过中世纪尤其是文艺复兴的催化,这种从宗教神权的阴影下解脱出来的近代科学精神便实现了现代转化。可以说,推动西方三次科技浪潮的,是其内在的科学精神。相比之下,我国的历史与现实状况颇值得深思。从第一至第十五世纪,我国的科学技术远远走在西方前面,其中还有我们引以为自豪的四大发明,但是,步入16世纪之后,我们却落伍了。英国科学史家李约瑟博士对此曾提出疑问:中国的科学为什么会长期停留在经验阶段并且只有原始型的或中古型的理论中国文明没有能够在亚洲产生出与欧洲相似的现代科学,其阻碍因素又是什么从中西不同的科学和文化背景角度进行比较,人们得出的结论是:中国严重缺乏“科学精神”。

其实,早在20世纪20年代初,梁启超先生就已意识到国人对“科学”存在失之偏颇的理解。他指出,“那些绝对的鄙厌科学的人且不必责备,就是相对的尊重科学的人,还十个有九个不了解科学的性质。他们只知道科学研究所产生的结果,而不知道科学本身的价值……我们

若不拿科学精神去研究,便做哪一门学问也做不成。”梁先生将国人对科学的态度,概括为两点:一是把科学看得太低了,太粗了;一是把科学看得太呆了,太窄了。对此,他言辞激越,真有切肤之痛;“中国人对于科学这两种态度倘若长此不变,中国人在世界上便永远没有学问的独立,中国人不久必要成为现代被淘汰的国民。”可惜,一个哲人振聋发聩的声音从一开始就被淹没了。

后来,中国台湾学者余英时先生也曾一针见血地指出:“中国‘五四’以来所向往的西方科学,如果细加分析即可见其中‘科学’成分少而‘科技’成分多,一直到今天仍然如此,甚至变本加厉。中国人到现在为止还没有真正认识到西方‘为真理而真理’,‘为知识而知识’的精神。”不久前著名学者于光远先生也借50年代“科技”一词的创用,说明我们对“科学”的误读,并指出这种误读对我们在这以后缺少科学精神产生深远的影响。毫无疑问,对科技的急功近利,必然会窒息原本就微乎其微的“科学精神”。我们生活在充斥着高科技产品的现代社会,但这并不意味着我们就是“现代人”,因为,我们的脑子里所装的很可能还是封建主义的东西。只有具备现代思想意识的人,才有资格做现代人!

对梁启超先生的话理解有误的一项是()。

A.“把科学看得太低了,太粗了”的人指的是“绝对的鄙厌科学的人”

B.“那些绝对的鄙厌科学的人且不必责备”,其原因是他们信奉宗教神权

C.梁先生认为那些“不了解科学的性质”的人是因为把科学看得“太窄了”,这些人实际上也是不懂科学精神

D.梁先生认为中国人如果不能正确理解科学精神,就将被现代科学所淘汰

题型:单项选择题

In the end, a degree of sanity prevailed. The militant Hindus who had vowed to breach a police cordon and start the work of building a temple to the god Ram at the disputed site of Ayodhya decided to respect a Supreme Court decision barring them from the area. So charged have Hindu-Muslim relations in India become in recent weeks, as the declared deadline of March 15th neared, that a clash at Ram’s supposed birthplace might well have provoked bloodshed on an appalling scale across the nation. It has, unfortunately, happened often enough before.
But the threat has not vanished. The court’s decision is only an interim one, and the main Hindu groups have not given up on their quest to build their temple. Extreme religious violence, which seemed in recent years to have faded after the Ayodhya-related explosion of 1992--1993, is again a feature of the political landscape. Though faults lie on both sides (it was a Muslim attack on Hindus in a train in Gujarat that started the recent slaughter), the great bulk of victims were, as always, Muslims. Once again, educated Hindus are.to be heard inveighing against the "appeasing" of Muslims through such concessions as separate constitutional status for Kashmir or the right to practice Islamic civil law. Once again, the police are being accused of doing little or nothing to help Muslim victims of rampaging Hindu mobs. Once again, India’s 130m Muslims feel unequal and unsafe in their own country. Far too many Hindus would refuse to accept that it is “their own country" at all.
The wonder of it, perhaps, is that things are not worse. While the world applauds Pakistan for at last locking up the leaders of its extreme religious groups, in India the zealots still support, sustain and to a degree constitute the government. The BJP, which leads the ruling coalition, was founded as a political front for the Hindu movement. It is simply one, and by no means the dominant, member of what is called the Sangh Pariwar, the "family of organizations". Other members of the family are much less savoury. There is the VHP, the World Hindu Organization, which led the movement to build the Ram temple. There is the Bajrang Dal, the brutalist "youth wing" of the VHP. There is substantial evidence that members of the VHP and the Bajrang Dal helped to organize the slaughter of hundreds of Muslims in Gujarat after 58 Hindus were killed on a train as they returned from Ayodhya.

According to the text, now the world would praise Hindus and Muslims mainly for their
[A] generosity.
[B] humaneness.
[C] enthusiasm.
[D] sensibility.

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