The author seems to be in favor of ______. A: the nativists B: the multiculturalists C: Gregory Rodriguez D: mainstream America
The author seems to be in favor of ______. A: the nativists B: the multiculturalists C: Gregory Rodriguez D: mainstream America
Lady Gregory, John Millington Synge and Sean O’Casey were great Irish dramatists.
Lady Gregory, John Millington Synge and Sean O’Casey were great Irish dramatists.
直接知觉理论的代表人物是（ ）。 A: Gibson B: Bruner C: Gregory D: Biederman
直接知觉理论的代表人物是（ ）。 A: Gibson B: Bruner C: Gregory D: Biederman
视觉计算理论是由计算神经科学之父提出的 A: Marr B: Biderman C: Gregory D: Gibson
视觉计算理论是由计算神经科学之父提出的 A: Marr B: Biderman C: Gregory D: Gibson
中国大学MOOC: Excuse me, Mr. Gregory, but Mr. Barnes ___ ____ ____.对不起，格雷格里先生，可是巴恩斯先生正说着呢。
中国大学MOOC: Excuse me, Mr. Gregory, but Mr. Barnes ___ ____ ____.对不起，格雷格里先生，可是巴恩斯先生正说着呢。
可用于胆酸含量测定的是( ) A: Gregory Pascoe反应 B: Hammarsten反应 C: Gibb’s反应 D: Emeron反应 E: Feigl反应
可用于胆酸含量测定的是( ) A: Gregory Pascoe反应 B: Hammarsten反应 C: Gibb’s反应 D: Emeron反应 E: Feigl反应
Hamill和Gregory的研究把中小企业国际化过程中遇到的障碍分为（） A: 心理障碍 B: 文化障碍 C: 运行障碍 D: 组织障碍 E: 产品障碍
Hamill和Gregory的研究把中小企业国际化过程中遇到的障碍分为（） A: 心理障碍 B: 文化障碍 C: 运行障碍 D: 组织障碍 E: 产品障碍
10. Humiliation of Canossa (excerpted)All the major Protestant reformers agreed that the Catholic Church had taken a wrong turn somewhere, but they disagreed about where the misstep occurred. Constantine's conversion, the codification of canon law, and the rise of scholastic theology received nominations, but as far as many Anglicans were concerned, the real trouble began in January 1077 at Canossa, a castle in Tuscany.Inside the castle, as freezing winds blew, Pope Gregory VII took refuge. Gregory never wanted to be pope, and he certainly never wanted to spend his waning years running around Europe, attempting to stay ahead of hostile princes. Unfortunately, his commitment to reform put him on a collision course with the secular powers of the day.Outside the castle, Gregory's bitterest opponent, Holy Roman Emperor Henry IV, knelt in the snow. On this occasion Henry did not want Gregory's head, but his blessing. Dressed as a penitent, weeping, for three cold days, Henry got what he was after—but the peace between the two men could not last. The stakes of their epic battle, known as the Investiture Controversy, were simply too high.In theory, the church has always held the power to appoint its own leaders. In medieval practice, however, secular authorities handed out clerical offices as patronage. Following the pattern known as investiture, abbots and bishops received their positions, and the properties that went with them, from local princes. The emperor picked the pope.Gregory believed that the corruption and immorality of the 11th-century church stemmed from this practice. Before he could fight it at lower ecclesial levels, though, he had to free the papacy from imperial control. In 1059, when Gregory was still cardinal-subdeacon Hildebrand, he engineered ... 20. What did the corruption and immortality of the 11th century church stem from according to Gregory’s understanding? A: the Investiture Controversy. B: the church has always held the power to appoint its own leaders. C: The emperor picked the pope. D: Papacy was free from imperial control.
10. Humiliation of Canossa (excerpted)All the major Protestant reformers agreed that the Catholic Church had taken a wrong turn somewhere, but they disagreed about where the misstep occurred. Constantine's conversion, the codification of canon law, and the rise of scholastic theology received nominations, but as far as many Anglicans were concerned, the real trouble began in January 1077 at Canossa, a castle in Tuscany.Inside the castle, as freezing winds blew, Pope Gregory VII took refuge. Gregory never wanted to be pope, and he certainly never wanted to spend his waning years running around Europe, attempting to stay ahead of hostile princes. Unfortunately, his commitment to reform put him on a collision course with the secular powers of the day.Outside the castle, Gregory's bitterest opponent, Holy Roman Emperor Henry IV, knelt in the snow. On this occasion Henry did not want Gregory's head, but his blessing. Dressed as a penitent, weeping, for three cold days, Henry got what he was after—but the peace between the two men could not last. The stakes of their epic battle, known as the Investiture Controversy, were simply too high.In theory, the church has always held the power to appoint its own leaders. In medieval practice, however, secular authorities handed out clerical offices as patronage. Following the pattern known as investiture, abbots and bishops received their positions, and the properties that went with them, from local princes. The emperor picked the pope.Gregory believed that the corruption and immorality of the 11th-century church stemmed from this practice. Before he could fight it at lower ecclesial levels, though, he had to free the papacy from imperial control. In 1059, when Gregory was still cardinal-subdeacon Hildebrand, he engineered ... 20. What did the corruption and immortality of the 11th century church stem from according to Gregory’s understanding? A: the Investiture Controversy. B: the church has always held the power to appoint its own leaders. C: The emperor picked the pope. D: Papacy was free from imperial control.
Gregory Currie, a professor of philosophy at the University of Nottingham, recently argued in The New York Times that we ought not to claim that literature improves us as people, because there is no “compelling evidence that suggests that people are morally or socially better for reading Tolstoy” or other great books. Actually, there is such evidence. Raymond Mar, a psychologist at York University in Canada, and Keith Oatley, a professor of cognitive psychology at the University of Toronto, reported in studies published in 2006 and 2009 that individuals who often read fiction appear to be better able to understand other people, empathize (起共鸣) with them and view the world from their perspective. This link persisted even after the researchers factored in the possibility that more empathetic individuals might choose to read more novels. Recent research in cognitive science, psychology and neuroscience has demonstrated that deep reading of books is a distinctive experience, very different from the information-driven reading we do on the Web. Although deep reading does not, strictly speaking, require a conventional book, the built-in limits of the printed page are uniquely conducive to the deep reading experience. A book’s lack of hyperlinks allowing the reader to remain fully immersed in the narrative, without having to make such decisions as whether to click on a link or not. That immersion is supported by the way the brain handles language rich in sensory detail and emotional and moral complexity, by creating a mental representation that draws on the same brain regions that would be active if the scene were unfolding in real life. The emotional situations and moral dilemmas that are the stuff of literature are also vigorous exercise for the brain, propelling us inside the heads of fictional characters and even increasing our real-life capacity for empathy. This is not reading as many young people are coming to know it. Their reading, mostly done onscreen, is pragmatic (实际的) and instrumental. If we allow our children to believe reading onscreen is all there is, we will have deprived them of an enjoyable and enlightening experience that will enlarge them as people. Instead molding our education around young people’s attachment to digital devices and onscreen habits, we need to show them some place they’ve never been, a place only deep reading can take them.
Gregory Currie, a professor of philosophy at the University of Nottingham, recently argued in The New York Times that we ought not to claim that literature improves us as people, because there is no “compelling evidence that suggests that people are morally or socially better for reading Tolstoy” or other great books. Actually, there is such evidence. Raymond Mar, a psychologist at York University in Canada, and Keith Oatley, a professor of cognitive psychology at the University of Toronto, reported in studies published in 2006 and 2009 that individuals who often read fiction appear to be better able to understand other people, empathize (起共鸣) with them and view the world from their perspective. This link persisted even after the researchers factored in the possibility that more empathetic individuals might choose to read more novels. Recent research in cognitive science, psychology and neuroscience has demonstrated that deep reading of books is a distinctive experience, very different from the information-driven reading we do on the Web. Although deep reading does not, strictly speaking, require a conventional book, the built-in limits of the printed page are uniquely conducive to the deep reading experience. A book’s lack of hyperlinks allowing the reader to remain fully immersed in the narrative, without having to make such decisions as whether to click on a link or not. That immersion is supported by the way the brain handles language rich in sensory detail and emotional and moral complexity, by creating a mental representation that draws on the same brain regions that would be active if the scene were unfolding in real life. The emotional situations and moral dilemmas that are the stuff of literature are also vigorous exercise for the brain, propelling us inside the heads of fictional characters and even increasing our real-life capacity for empathy. This is not reading as many young people are coming to know it. Their reading, mostly done onscreen, is pragmatic (实际的) and instrumental. If we allow our children to believe reading onscreen is all there is, we will have deprived them of an enjoyable and enlightening experience that will enlarge them as people. Instead molding our education around young people’s attachment to digital devices and onscreen habits, we need to show them some place they’ve never been, a place only deep reading can take them.