【文章內(nèi)容簡(jiǎn)介】 d f amily m em ber s. Thr ee consider ed honorar y accounts do not r uin. Due t o t he ilegal and cr im inal, cor r osion has r eceived t he honor f or his dedicat ion and ef f ort s, being r ej ect ed. Four is hom e ac count , not separ ated f r om t heir f amiles. Fam iles ar e happy Har bor, uined because of cr im e, br ing gr eat pain and suf f er ing t o r elatives. They have f ailed t heir par ent s his wif e and childr en, cor r upt of f icials is pr of ound psychological f eelings. Five is f am ily books, not isolat ed. Har monious af finit y, consanguinit y, shatt ered by cor ruption har m suf er ed, losing pr ecious f amily, f riendship, to live in regret. Six is free account, not hrown into j ail ( audio l237。ngy ǔ, prisons) . Only the loss of freedom, wil t ake car e of f ree skin f eeling. Seven is healt h account , not devast ated. Because of lawlessness, even if t here is no cr im e, all day in f ear and sleepless, af ter t he incident , m ore wear y because of t he t r em endous pr essure, damage t o t heir healt h. Thr ough a t r uly good lif e seven account s as a pr eventive m easur e, guard f or t he f ir st im e, t ake every st ep of t he polit ical dut ies, always be honest and keeping qualit ies. Second, Shendu, t o endur e loneliness. Known as Shendu was under no super vision and str ict self discipline, f ast idiously car ef uly, not t o do anyt hing t hat would violat e t he pr inciple of m or al belief s and t hings. Liang said in his book of adm onit ions: cont ribut es t o self cult ivat ion, thr if ty t o keep Ger many。 non indif fer ent not insist your dr eam, wit hout ser enit y not go f ar. Zeng Guof an said: solit ude is peace of m ind. St udy t he way M O t o yangxin。 har d of hear t, and solit ude. Caut iousness, neishengbujiu, geology of spir it s t o heaven. Caut iousness is a char acter, a cult ure, a discipline, a f or thr ight , is an im por t ant standard of m easur ing a per son39。s own acplishm ents. Leading cadres m ust hold his own, ver y im port ant is t o be good at car ef ul alone, wit h lit t le super vision and self ref lection, self dissect in t he event of , and consciously over e all kinds of t em pt at ion, his r ealm of t hought , m or al st andards and continuously im pr ove. Some cadres of ten in public, colect ive act ivit ies, super vised, accor ding t o t he book, set st rict demands on t hemselves, and away f r om t he Or ganizat ion, unsuper vised when t hey r elax t he constr aint s on your self , indulge your self , t o m ake a m ist ake t oo lat e, and only when. Therefor e, t he leading cadr es should always set str ict demands on t hemselves, what is r ight , check what , cautiousness i not beyond t he pale, so people af t er t he same, eight hour s inside and out side t he sam e sam ple, t here is no super vision, always adhere t o t he tr ue color s, and str ict adher ence t o, and abide by t heir own. Thir d, caref uly, and pipe sect ions. Det ails m ay be small char acter . Large and section is always unif ied, int er dependent of each ot her. On one section, t hings c an39。t pass t he leader , it 39。s har d t o guodeying at lar ge. The ancient s said: f rom t he m icr o, bad self m ade. Cadr es, adhere t o t he bot om line, your m icr o caut ion. Leader s because of it s st atus and f unct ions ar e dif f er ent f rom the gener al public, t heir m annerism s, style of lif e has a wind vane on social r oles. People who t end t o leading cadr es cir cle . . . I nto f east ing place became los t sheep. Ult im at ely, all because of desir e f or help. The ancient s aid: f or not , int er alia, such as mot h light , bur n was 。 cor uption fr ee, if t he pla ( the sound sh 236。) wine, whip, t il t he blood. I n ot her wor ds, desir e if it is not , int er alia, like m ot hs t o a lam p, bur ns stopped。 gr aft wit hout end, like or angut ans dr inking unt il ur ine kiled cont inue. Abandonm ent and uncontr oled desir e, wil nevit ably lead t o self dest r uct ion. Being t he leading cadr es, must curb it s self ish expansion, caut ion wit h t he lur e of m oney, mat erialism , sex, wit hst and var ious t est s, against uneasy desir e, t o pur sue a healt hy lif e, t o not m ore t han r ules, no loss t o Ger many, and not in conf lict wit h t he law. Leader s how do caut ion t o, how ant i have live t em pt at ion, key t o do f our a t ube live, t hat t ube live him self of m out h, shouldn39。t eat of not eat , shouldn39。t dr ink of not dr ink。 t ube live him self of leg, shouldn39。t t o of place not t o, shouldn39。t r un of place not run。 t ube live him self of hand, shouldn39。t r eceived of money not r eceived, shouldn39。t r eceived of cerem ony not r eceived。 t ube live him self of br ain, shouldn39。t want s t o of t hings didn39。t want t o, shouldn39。t crush of t hings not cr ush, do weight t o t ree good it self im age, int r ospect ion t o keep part y pure, since police t o pr event mor al landslide, Self excit ation in pur suit of hum an sublim at ion. Five ar e war y of t he2 A．識(shí)記 指識(shí)別和記憶，是語(yǔ)文能力最基本的層級(jí)。 B．理解 指領(lǐng)會(huì)并能作簡(jiǎn)單的解釋，是在識(shí)記基礎(chǔ)上高一級(jí)的能力層級(jí)。 C．分析綜合 指分解剖析和歸納整理，是在 識(shí)記和理解的基礎(chǔ)上進(jìn)一步提高了的能力層級(jí)。 D．表達(dá)應(yīng)用 指對(duì)語(yǔ)文知識(shí)和能力的運(yùn)用，是以識(shí)記、理解和分析綜合為基礎(chǔ)，在表達(dá)方面發(fā)展了的能力層級(jí)。 對(duì) A、 B、 C、 D 四個(gè)能力層級(jí)均可有難易不同的考查。 三、考試內(nèi)容及要求： （ 一 ） 語(yǔ)言知識(shí)和語(yǔ)言表達(dá) 能識(shí)記基本的語(yǔ)言知識(shí)，掌握常見的語(yǔ)言表達(dá)技能。 1．識(shí)記 A ①識(shí)記現(xiàn)代漢語(yǔ)普通話的字音 ②識(shí)記現(xiàn)代漢字的字形 2．表達(dá)應(yīng)用 B、 C、 D ①正確使用標(biāo)點(diǎn)符號(hào) ②正確使用詞語(yǔ)（包括 成語(yǔ) ） ③辨析并修改病句 病句類型：語(yǔ)序不當(dāng)、搭配不當(dāng)、成分殘缺或贅余、結(jié)構(gòu)混 亂；表意不明、不合邏輯。 ④語(yǔ)言表達(dá)簡(jiǎn)明、連貫、得體 ⑤辨析并運(yùn)用常見修辭方法 （ 二 ） 文學(xué)常識(shí) 能識(shí)記文學(xué)常識(shí) 。 識(shí)記 A ①識(shí)記中國(guó)重要作家及其時(shí)代和代表作 ②識(shí)記外國(guó)重要作家及其國(guó)別和代表作 ③識(shí)記文學(xué)體裁常識(shí) is suf f er ing. Cao Count y of ficials, lit t le m y, a t ot al t ur n of f . A f eudal Count y t her e ar e such f eelings, as leading cadr es in t he ne