【正文】 thingssaid of them by those who are esteemed to be the best of poets, andorators, and prophets, and priests, and by innumerable others, thethoughts of most of us are not set upon abstaining from unrighteousacts, but upon doing them and atoning for them. When lawgivers professthat they are gentle and not stern, we think that they should first ofall use persuasion to us, and show us the existence of Gods, if not ina better manner than other men, at any rate in a truer。 and Ishould wish to say of them only what is pleasing to the Gods. But asto our younger generation and their wisdom, I cannot let them off whenthey do mischief. For do but mark the effect of their words: whenyou and I argue for the existence of the Gods, and produce the sun,moon, stars, and earth, claiming for them a divine being, if wewould listen to the aforesaid philosophers we should say that they areearth and stones only, which can have no care at all of human affairs,and that all religion is a cooking up of words and a makebelieve.Cle. One such teacher, O Stranger, would be bad enough, and youimply that there are many of them, which is worse.Ath. Well, then。 who is at our heels?as the saying goes, and itwould be paltry and ridiculous to prefer the shorter to the better. Itis a matter of no small consequence, in some way or other to provethat there are Gods, and that they are good, and regard justice morethan men do. The demonstration of this would be the best and noblestprelude of all our laws. And therefore, without impatience, andwithout hurry, let us unreservedly consider the whole matter,summoning up all the power of persuasion which we possess.Ath. Seeing you thus in earnest, I would fain offer up a prayer thatI may succeed:but I must proceed at once. Who can be calm when heis called upon to prove the existence of the Gods? Who can avoidhating and abhorring the men who are and have been the cause of thisargument。 and that they say of usHowdreadful that you should legislate on the supposition that there areGods! Shall we make a defence of ourselves? or shall we leave them andreturn to our laws, lest the prelude should bee longer than thelaw? For the discourse will certainly extend to great length, if weare to treat the impiously disposed as they desire, partlydemonstrating to them at some length the things of which they demandan explanation, partly making them afraid or dissatisfied, and thenproceed to the requisite enactments.Cle. Yes, Stranger。 and also there is the fact that all Hellenes and barbariansbelieve in them.Ath. I fear, my sweet friend, though I will not say that I muchregard, the contempt with which the profane will be likely to assailus. For you do not understand the nature of their plaint, and youfancy that they rush into impiety only from a love of sensualpleasure.Cle. Why, Stranger, what other reason is there?Ath. One which you who live in a different atmosphere would neverguess.Cle. What is it?Ath. A very grievous sort of ignorance which is imagined to be thegreatest wisdom.Cle. What do you mean?Ath. At Athens there are tales preserved in writing which the virtueof your state, as I am informed, refuses to admit. They speak of theGods in prose as well as verse, and the oldest of them tell of theorigin of the heavens and of the world, and not far from the beginningof their story they proceed to narrate the birth of the Gods, andhow after they were born they behaved to one another. Whether thesestories have in other ways a good or a bad influence, I should notlike to be severe upon them, because they are ancient。 but he who did must have supposed one of threethingseither that they did not exist,which is the first possibility,or secondly, that, if they did, they took no care of man, orthirdly, that they were easily appeased and turned aside from theirpurpose, by sacrifices and prayers.Cleinias. What shall we say or do to these persons?Athenian Stranger. My good friend, let us first hear the jests whichI suspect that they in their superiority will utter against us.Cle. What jests?Ath. They will make some irreverent speech of this sort:Oinhabitants of Athens, and Sparta, and Cnosus, they will reply, inthat you speak truly。 and especially greatwhen in violation of public and holy rites, or of the partlymonrites in which tribes and phratries share。 and the slaves of their own vaunts. LastIndexNextAnd now having spoken of assaults, let us sum up all acts ofviolence under a single law, which shall be as follows:No one shalltake or carry away any of his neighbour39。 for he that you mend, is either superior to you, in that you mend, or inferior. If he be inferior, if he be to be mended, you much more。 omnium, quae cHxerat jeceratque, arte quadam ostentator: for that proceeds not of vanity, but of natural magnanimity, and discretion: and in some persons is not only ely, but gracious. For excusations, cessions, modesty itself well governed, are but arts of ostentation. And amongst those arts there is none better, than that which Plinius Secundus speaketh of。 for as iron sharpens iron, so by glory one courage sharpeneth another. In cases of great enterprise, upon charge and adventure, a position of glorious natures doth put life into business。 but according to die French proverb。s eve, to the Brocken。s really a pleasure now andthen to bee a mere nothing, especially when a man is as highlyplaced as I am. And then to think that we all, even with patentlacquer, are nothing more than insects of a moment on that anthillthe earth, though we may be insects with stars and garters, places andoffices! One feels quite a novice beside these venerablemillionyearold boulders. On last New Year39。雖然這個設(shè)計(jì)做的也不太好，但是在設(shè)計(jì)過程中所學(xué)到的東西是這次畢業(yè)設(shè)計(jì)的最大收獲和財(cái)富，使我終身受益。 致謝此要感謝我的指導(dǎo)老師姒茂新對我悉心的指導(dǎo)，感謝老師給我的幫助。通過這次畢業(yè)設(shè)計(jì)使我明白了自己原來知識還比較欠缺。 畢業(yè)設(shè)計(jì)體會隨著畢業(yè)日子的到來，畢業(yè)設(shè)計(jì)也接近了尾聲。 // 回寫到客戶端指定的Cookie中 [ShoppingCartID].Value = ()。主要代碼如下：public String GetShoppingC