一个弹丸之地 , 竟同时有秦驿道、水道、铁路、国道、高速公路“五道”错落呈现,这就是“滇川门户”石门关。
顺着旧石梯来到半山腰,透过树丛,我看到观音寺上方的岩壁上,镌刻着三个孔武有力的字:“石门关”。经岁月风吹雨打,字迹已有些模糊。
我脚下的大关河,蜿蜒流淌在石门关南边,重峦叠嶂间,它不知绕过了多少山的阻拦,谢绝了多少山的挽留,欢唱向前。如果展开一张山区地图,你就能看清,这条河像是经谁的手任意画出来的一团乱线,弯弯曲曲,盘根错节。
站在关口向南眺望,蓝天悠远,大地苍茫,阵阵鹞鹰飞过关楼上空。“五道并行”令人震颤——大关河水道、内昆铁路、昆水公路、秦五尺道、水麻高速公路。五条道路,高低错落,汇奔眼前,各行其道,成就“一目三千年、五路过雄关”的奇观,被誉为古代交通变迁的活化石。
大关河水道, ① 。清朝乾隆时,大关河航道在此扬帆启程:云南东川的京铜、昭通的朱提银,沿石门关下的朱提江千里迢迢运往北京。沿途白帆林立,樯橹浮动,号子震天,军事关隘山麓也成了货物堆积、票号往衆、人头攒动的集镇埠头。银光闪闪的朱提银自古享誉海内外,《汉书・地理志》曰:“朱提,山出银。”《后汉书-郡国志》亦曰:“朱提,山出银、铜。”
今天,古驿道早已失去交通功能, ② ,时而船舟横渡,时而汽车疾驰,时而火车轰鸣……河面白鹤掠过,天上雀鸟欢叫,形胜之地绘制出一幅波澜壮阔的交通走廊。
材料一:
哔哩哔哩(英文名称:bilibili,简称B站),是中国年轻一代主要的文化社区和视频平台。经过十年的发展,B站逐步构建成为一个围绕创作者和用户不断产生优质内容的社交平台,它拥有众多当下中国卓越且有活力的创作者,由他们生产出涵盖生活、娱乐、游戏、动漫、科技等数千个兴趣圈层,已经成为中国流行文化的主要阵地。B站采用“PUGV”(专业用户自制内容)的方式,通过观众投币、推荐、收藏、官方定期举办的专项活动、新人激励活动等活动,来促使UP主(uploader,指在视频网站上传视频和音频文件的)进行优质视频创作,从而形成庞大的UP主生态圈,进而达到网站获取用户流量的目的。B站将核心用户定义为GenerationZ(Z时代),Z时代是指1995—2009年出生的一代。Z时代有崭新的生活方式,他们尽情玩乐却也热爱学习,喜欢分享生活。Z时代将观看视频作为其休闲娱乐的主要方式,2018年底发布的QuestMobileZ时代洞察报告的数据显示,B站已经成为Z时代最偏爱的APP。
(摘编自孔明《哔哩哔哩网站用户的使用心理分析》)
材料二:
B站从内容上来看,不追求大而全,也无意于成为一站式的内容入口,而是定位于社群的二次元视频网站。自2009年6月创建以来,在十年左右的时间里,B站基于其内容细分和受众细分的特点,已经发展成为国内最大的二次元文化视频垂直网站,拥有番剧、国创、纪录片、动画、音乐、舞蹈、游戏、科技、数码、生活、娱乐、鬼畜、时尚、相册等分区,并开设直播、游戏中心、周边等业务板块,其产品定位是以二次元为核心的视频社交平台,是代表二次元文化的年轻人的文化社区。也正是由于年轻人及二次元文化具有鲜明的互联网文化属性,外部对B站的关注度甚至超过了B站用户本身。吸引90后、00后的ACG(Animation动画、Comic漫画、Game游戏)内容是B站吸引用户的核心资源。B站的另一特色是悬浮于视频上的实时评论“弹幕”。这种独特的意见体验形成了一种虚拟的部落式观影氛围,强化了用户的观看互动体验,并在网络上形成了共同的文化属地。在视频主题内容上,除了ACG之外,以对严肃正经话题进行解剖后,通过重复、再创作等形式来达到颠覆经典、解构传统、讽刺社会目的的鬼畜视频也是B站的一大特色。
(摘编自胡娜《B站的产品生态和伦理价值风险研究》)
材料三:
B站的会员体系十分特别。在2013年之前,B站只有少数人有注册会员权限。后来彻底开放注册,B站用户的数量也开始迅猛增长。但并非注册就可以成为会员,注册后只是成为注册会员,如果想要成为正式会员需要通过相关的答题测试的。尽管会员注册的过程并不简单,但并没有消减用户的积极性,B站的用户对于该种会员规则表现出的则是乐于接受。这些用户之间有着很强的群体认同感。这些用户更倾向于和与自己有相同喜好的人进行社交,能通过答题成为正式会员的用户,通常都是对弹幕文化或者二次元文化有认同感的,或者至少不持反对意见。兴趣相同的人们聚集在一个圈里,形成了独特的文化圈子。
(摘编自李双《传播学视角下的B站传播特色分析》)
注意:1.两方面的理由至少要有两条;2.词数:150左右。
《诗经》中的“如切如磋,如琢如磨”,反映的就是古代工匠在切割、打磨、雕刻玉器等时精益求精、反复琢磨的工作态度。《庄子》中讲庖丁解牛游刃有余,“道也,进乎技矣”。
大国工匠李万君说:“高铁所有焊件必须表里如一、没有瑕疵,否则掉一个焊渣都可能造成重大事故,每一个焊件都得是艺术品。”
习.平总书记在给第一届职业技能大赛的贺信中指出,技术工人队伍是支撑中国制造、中国创造的重要力量。希望广大参赛选手奋勇拼搏、争创佳绩,展现新时代技能人才的风采。
学校学生会召开综合实践活动研讨会,邀请你参会。请以“新时代·新技能·新梦想”为主题,完成一篇发言稿。
要求:结合材料内容及含意,选好角度,确定立意,明确文体,自拟标题;不要套作,不得抄袭;不得泄露个人信息;不少于800字。
国有十年之蓄,而民不足于食,皆以其技能望君之禄也;君有山海之金,而民不足于用,是皆以其事业交接于君上也。故人君挟其食,守其用,据有余而制不足 , 故民无不累①于上也。五谷食米,民之司命也;黄金刀币,民之通施也。故善者执其通施以御其司命,故民力可得而尽也。
凡将为国,不通于轻重,不可为笼以守民;不能调通民利,不可以语制为大治。是故万乘之国有万金之贾,千乘之国有千金之贾,然者何也?国多失利,则臣不尽其忠,士不尽其死矣。岁有凶穰 , 故谷有贵贱;令有缓急,故物有轻重。然而人君不能治,故使蓄贾游市,乘民之不给,百倍其本。分地若一,强者能守;分财若一,智者能收。智者有什倍人之功,愚者有不赓②本之事。然而人君不能调,故民有相百倍之生也。
夫民富则不可以禄使也,贫则不可以罚威也。法令之不行,万民之不治,贫富之不齐也。且君引錣量用,耕田发草,上得其数矣。民人所食,人有若干步亩之数矣。然而民有饥饿不食者,何也?谷有所藏也。人君铸钱立币,民庶之通施也,人有若干百千之数矣。然而人事不及、用不足者,何也?利有所并藏也。然则人君非能散积聚,钧羡③不足,分并财利,而调民事也,则君虽强本趣④耕,而日为铸币而无已,乃今使民下相役耳,恶能以为治乎?
凡轻重之大利,以重射轻 , 以贱泄贵。万物之满虚,随时准平而不变,衡绝则重见。人君知其然,故守之以准平,使万室之都必有万钟之藏,藏镪⑤千万;使千室之都必有千钟之藏,藏镪百万。春以奉耕,夏以奉耘。耒耜械器,钟饷粮食,毕取赡于君。故大贾蓄家不得豪夺吾民矣。然则何?以养其本谨也。春赋以敛缯帛,夏贷以收秋实 , 是故民无废事而国无失利也。
(取材于《管子·国蓄》)
【注释】①累:依附,攀附。②赓:抵偿;补偿。③钧羡:平均盈余。④趣:督促。⑤镪,钱币。
①然而人君不能调,故民有相百倍之生也。
②春赋以敛缯帛,夏贷以收秋实。
In 1970, a cyclone(旋风) hit the southern coast of Bangladesh(孟加拉国). So severe and deadly were its effects that it's1listed as the world's worst-ever reported natural disaster. The2had a big impact on two Swedish men from Mission Aviation Fellowship(MAF). They traveled 3to Bangladesh for the purpose of seeing what they could do to4. They journeyed south by boat for several days, throughout the country's vast 5 network to reach the worst-affected area and began to envision(预想) MAF using an aircraft that would 6direct access to large areas of the country that were almost out of7.
Throughout the 1980s, MAF Australia, along with other MAF groups, sent staff to8assistance and their patience and dedication 9since they built trust in the countries that had been 10.
In 1997, MAF could11start a flight program within Bangladesh. At that time, besides transporting doctors to hospitals located in 12parts of the country, MAF also 13an on-call emergency medevac(前线急救直升机) service in Bangladesh.
On November 15, 2007, Cyclone Sidr hit southern Bangladesh. MAF's14response and emergency procedures were seriously15as the office received over 200 phone calls in one day from aid agency personnel in urgent need of 16to and from the disaster zone. For the next two months, MAF17solidly, seven days a week. The float plane became known by18locals as “The Sea Angel(天使)”—the only aircraft in the country of its type having such a(n) 19.
In 2009, “The Sea Angel” was sent again for rapid assistance20Cyclone Alla struck. Today, in Bangladesh, MAF makes over 750 flights and transports around 2,500 passengers annually.
子曰:“不得中行而与之,必也狂狷乎!狂者进取,狷者有所不为也。”
(《论语•子路》)
(万章问曰:)“何以谓之狂也?”(孟子)曰:“其志嘐嘐然,曰‘古之人,古之人’。夷考其行,而不掩焉者也。狂者又不可得,欲得不屑不洁之士而与之,是狷也,是又其次也。”
(《孟子•尽心下》)
政治哲学
冯友兰
孟子说:“人之有道也,饱食暖衣,逸居而无教,则近于禽兽。圣人有忧之,使契为司徒,教以人伦:父子有亲,君臣有义,夫妇有别,长幼有序,朋友有信。”(《孟子·滕文公上》)人之所以异于禽兽,在于有人伦以及建立在人伦之上的道德原则。国家和社会起源于人伦,国家的存在是因为它应当存在。人只有在人伦即人与人的关系中,才得到充分的实现和发展。孟子主张“人是政治的动物”,主张只有在国家和社会中,才能够充分发展这些人伦。国家是一个道德的组织,国家的元首必须是道德的领袖。
君若没有圣君必备的道德条件,人民在道德上就有革命的权利。在这种情况下,即使杀了君,也不算弑君之罪。这是因为,照孟子说,君若不照理想的君道应当做的做,他在道德上就不是君了。孟子的这个思想,在中国的历史中,以至在晚近的辛亥革命和中华民国的创建中,曾经发生过巨大的影响。
照孟子和后来的儒家说,有两种治道。一种是“王”道,另一种是“霸”道。如果圣人为王,他的治道就叫做王道。圣王的治道是通过道德指示和教育;霸主的治道是通过暴力的强迫。王道的作用在于德,霸道的作用在于力。在这一点上,孟子说:“以力假仁者霸。……以德行仁者王。……以德服人者,中心悦而诚服也,如七十子之服孔子也。”(《孟子·公孙丑上》)
圣王的王道为人民的福利尽一切努力,这意味着他的国家一定要建立在殷实的经济基础上。中国经常占压倒之势的是土地问题,据孟子看来,王道最重要的经济基础在于平均分配土地。他的理想的土地制度,就是以“井田”著称的制度。按照这个制度,每平方里土地分成九个方块,每块为一百亩。中央一块叫做“公田”,周围八块是八家的私田,每家一块。八家合种公田,自种私田。公田的产品交给政府,私田的产品各家自留。(《孟子·滕文公上》)。
孟子进一步描绘这个制度说,各家在其私田中五亩宅基的周围,要种上桑树,这样,老年人就可以穿上丝绸了。各家还要养鸡养猪,这样,老年人就有肉吃了。这若做到了,则王道治下的每个人都可以“养生送死无憾,王道之始也”(《孟子·梁惠王上》)。
这不过仅仅是王道之“始”,只是人民获得高度文化的经济基础。还要“谨庠序之教,申之以孝悌之义”,使人人受到一定的教育,懂得人伦的道理,只有这样,王道才算完成。
(节选自冯友兰《中国哲学简史》,有删节)
王思诚,字致道,兖州嵫阳人。天资过人,七岁,从师授《孝经》《论语》,即能成诵。后从汶阳曹元用游,学大进。中至治元年进士第,至正二年,拜监察御史。上疏言:“黄河水溢,宜发卒塞其缺,被灾之家,死者给葬具。”行部至檀州,请定瘐死①多寡罪。朝廷多是其议。
松州官吏诬构良民以取赂,诉于台者四十人,选思诚鞫问,思诚密以他事入松州境,执监州以下二十三人,皆罪之。还至三河县,一囚诉不已,俾其党异处,使之言,囚曰:“贼向盗某芝麻某追及刺之几死贼以是图复仇今弓手欲捕获功之数适中贼计。其赃,实某妻裙也。”以裙示失主,主曰:“非吾物。”其党词屈,遂释之。丰润县一囚,年最少,械系濒死,疑而问之,曰:“昏暮三人投宿,将诣集场,约同行,未夜半,趣行,至一冢间,见数人如有宿约者,疑之,众以为盗告,不从,胁以白刃,驱之前,至一民家,众皆入,独留户外,遂潜奔赴县,未及报而被收。”思诚遂正有司罪,少年获免。
出佥河南山西道肃政廉访司事。陕西行台言:“欲疏凿黄河三门,立水陆站以达于关陕。”移牍思诚,会陕西、河南省宪臣及郡县长吏视之,皆畏险阻,欲以虚辞复命,思诚怒曰:“吾属自欺,何以责人!何以待朝廷!诸君少留,吾当躬诣其地。”众惶恐从之,河中滩碛百有余里,礁石错出,路穷,舍骑徒行,攀藤葛以进,众惫喘汗弗敢言,凡三十里,度其不可,乃作诗历叙其险,执政采之,遂寝其议。
行枢密院掾史田甲,受赂事觉,匿豫邸,监察御史捕之急,并系其母,思诚过市中,见之,曰:“嘻!古者,罪人不孥,况其母乎!吾不忍以子而系其母。”令释之,不从。思诚因自劾不出,诸御史谒而谢之。俄起五省余丁军,思诚争曰:“关中方用兵,困于供给,民多愁怨,复有是役,万一为变,所系岂轻耶!”事遂寝。
(节选自《元史·王思诚传》,有删改)
【注释】①瘐死:泛指在狱中病死。
①吾属自欺,何以责人!何以待朝廷!诸君少留,吾当躬诣其地。
②古者,罪人不孥,况其母乎!吾不忍以子而系其母。
In the middle of a beautiful day, I was feeling lost, as if the world was crashing on me. didn't know which way to go, except to head out to the countryside. I went to the spot where I used to take my kids-when I still had kids. Now they had 1and were leaving.
I was sitting alone in my car when I saw a man in his seventies, whose problem appeared bigger than mine. He stood near the edge of the road,2a kite spindle(风筝线锭) in his hands. Apparently, lost in thought, he stared skyward. I 3my neck to see how successful he had been in 4 the clouds. Following his string with my eyes, I almost lost5 of the other end. Finally, the kite rested on what seemed to be the highest branch of the 6tree in the park. Obviously, that was his grandson's kite! The kite was a replica (复制品) of a beautiful bald eagle, and its wings spread 70pen. Grandpa had only one 8to his problem: cut the string.
"You wanted it to fly as high as it could. Bill. didn't you?" "Yes, Grandpa,9 wanted to keep it forever. " "There just comes a time when the only thing you can do is to cut the string and let it go. Perhaps by doing that, when it flies very high like real eagles do, it will come back to us. " Grandpa said.
I 10 how the old man cut the string to let fly the kite. As the two walked away, looked to the 11. There I saw my answer, too. Today I have to cut the final strings that kept my two boys 12my reach. Though I want to keep them forever, I have taught them to fly like an eagle. Maybe by doing this, when it's time to soar like real eagles do. one day they would come back to me.
Most people know precious gemstones (宝石) by their appearances. An emerald flashes deep green, a ruby seems to hold a red fire inside, and a diamond shines like a star. It's more difficult to tell where the gem was mined, since a diamond from Australia or Arkansas may appear the same to one from the Democratic Republic of the Congo. However, recently, a team of scientists has found a way to identify a gemstone's origin.
Beneath the surface of a gemstone, on the tiny level of atoms and molecules(分子), lie clues (线索) to its origin. At this year's meeting of the Geological Society of America in Minneapolis, Catherine McManus reported on a technique that uses lasers (激光) to clarify these clues and identify a stone's homeland. McManus directs scientific research at Materialytics, in Killeen, Texas. The company is developing the technique. “With enough data, we could identify which country, which mining place, even the individual mine a gemstone comes from,” McManus told Science News.
Some gemstones, including many diamonds, come from war-torn countries. Sales of those “blood minerals” may encourage violent civil wars where innocent people are injured or killed. In an effort to reduce the trade in blood minerals, the U.S. government passed law in July 2010 that requires companies that sell gemstones to determine the origins of their stones.
To figure out where gemstones come from, McManus and her team focus a powerful laser on a small sample of the gemstone. The technique is called laser-induced breakdown spectroscopy. Just as heat can turn ice into water or water into steam, energy from the laser changes the state of matter of the stone. The laser changes a miniscule part of the gemstone into plasma, a gas state of matter in which tiny particles(微粒)called electrons separate from atoms.
The plasma, which is superhot, produces a light pattern. (The science of analyzing this kind of light pattern is called spectroscopy.) Different elements produce different patterns, but McManus and her team say that gemstones from the same area produce similar patterns. Materialytics has already collected patterns from thousands of gemstones, including more than 200 from diamonds. They can compare the light pattern from an unknown gemstone to patterns they do know and look for a match. The light pattern acts like a signature, telling the researchers the origin of the gemstone.
In a small test, the laser technique correctly identified the origins of 95 out of every 100 diamonds. For gemstones like emeralds and rubies, the technique proved successful for 98 out of every 100 stones. The scientists need to collect and analyze more samples, including those from war-torn countries, before the tool is ready for commercial use.
Scientists like Barbara Dutrow, a mineralogist from Louisiana State University in Baton Rouge, find the technique exciting. “This is a basic new tool that could provide a better fingerprint of a material from a particular locality,” she told Science News.
《红楼梦》第四十八回“慕雅女雅集苦吟诗”中宝钗评价香菱为“呆子”:“你本来呆头呆脑的,再添上这个,越发弄成个呆子了。”
这里的“呆子”其实体现了香菱学诗的勤奋执着。请从原著中另外选取一个情节谈谈你对香菱的“呆”的认识。
联合国秘书长古特雷斯在最近举行的联合国“新冠肺炎疫情全球人道主义应对计划”启动仪式上疾呼:“我们必须帮助那些极度脆弱的人——数以百万计最没有能力保护自己的人。”
大道之行,天下为公。中华民族向来就有 的优良传统。开展对外援助70年来,中国始终本着以国际主义和人道主义精神,向广大发展中国家和受到自然灾害、重大传染病疫情的国家提供力所能及的帮助。在印度洋海啸、西非埃博拉疫情、尼泊尔特大地震等诸多威胁人类生命安全的突发事件中,中国总是 地向这些国家提供紧急人道主义援助。绝不在朋友落难时 , 绝不在伸出援手时夹杂私利,这就是中国之义。
应当看清,西方一些人歪曲中国提供的人道主义救援,抹黑中国善举,这些 的言行,完全就是对人道主义精神的玷污,暴露出他们狭隘的地缘政治算计和荒谬的傲慢与偏见。国际公认,为捍卫各国人民生命安全和身体健康,中国选择勇敢“逆行”,这是人类命运共同体价值理念的生动实践和共同构建人类命运共同体的抗疫行动,彰显了人本精神和天下情怀,闪耀着人类命运共同体理念所内含的国际人道主义精神光芒。
2019年10月1日,在北京天安门广场前举行了盛大的庆祝中华人民共和国成立70周年阅兵式和群众游行。70年的意义不是岁月的流逝,而是蜕变和发展。中国已从“站起来”到“富起来”,再到“强起来”,每一个中华儿女都是历史巨变的参与者、推动者和见证者。
请你展开想象,以“我看祖国七十年”为题,写一篇记叙文。
要求:有细节,有描写。不少于700字。将题目写在答题卡上。