【導(dǎo)讀】系統(tǒng)也就顯得尤為重要。教育報(bào)表管理系統(tǒng)是根據(jù)某教育局的實(shí)際需求進(jìn)行設(shè)。況的數(shù)據(jù)，并可進(jìn)行匯總。頁(yè)面等功能模塊。通過(guò)本論文設(shè)計(jì)開(kāi)發(fā)的功能模塊，滿足了報(bào)表系統(tǒng)中用戶分。簡(jiǎn)潔直觀、報(bào)表數(shù)據(jù)上傳方便快捷，同時(shí)確保了報(bào)表數(shù)據(jù)的保密性和安全性。

　　

【正文】 her and a nothing. Then three alone, or moveth upon greater means, if they have never so little hand in it, they think it is they that carry it They that are glorious, must needs be factious。 for all bravery stands upon parisons. They must needs be violent, to make good their own vaunts. Neither can they be secret, and therefore not ef fectual。 but according to die French proverb。 beaucoup de bruit, peu de fruit: much bruit, little fruit Yet certainly there is use of this quality, in civil affairs. Where there is an opinion, and fame to be created, either of virtue, or greatness, these men are good trumpeters. Again, as Titus Livius noteth, in the case of Antiochus, and the Aetolians。 there are sometimes great effects of cross lies。 as if a man that negotiates between two princes, to draw them to join in a war against the third, doth extol the forces of either of them above measure, the one to the other: and sometimes, he that deals between man and man, raiseth his own credit with both by pretending greater interest than he hath in either. And in these, and the like kinds, it often falls out that somewhat is produced of nothing: for lies are sufficient to breed opinion, and opinion brings on substance. In military manders and soldiers, vainglory is an essential point。 for as iron sharpens iron, so by glory one courage sharpeh another. In cases of great enterprise, upon charge and adventure, a position of glorious natures doth put life into business。 and those mat are of solid and sober natures have more of the ballast, than of the sail. In fame of learning, the flight w ill be slow, without some feathers of ostentation. Q ui de contenm enda gloria libros scribunt, nomen suum inscribunt. Socrates, Aristotle, Galen, were men firil of ostentation. Certainly vainglory helpeth to perpetuate a man\39。s memory。 and virtue was never so beholding to human nature, as it received his due at the second hand. Neither had the fame of Cicero, Seneca, Plinius Secundus, borne her age so well, if it had not been joined with some vanity in themselves: like unto varnish, that makes sealings not only shine, but last But all this while, when I speak of vainglory, I mean not of that property, that Tacitus doth attribute to Mucianus。 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。 which is to be libera l of praise and mendation to others, in that wherein a man\39。s self hath any perfection. For saith Pliny very wittily。 In mending another, you do your self right。 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。 if he be superior, if he be not to be mended, you much less. Glorious men are the scorn of wise men。 the admiration of fools。 the idols of parasites。 and the slaves of their own vaunts. LastIndexNext And now having spoken of assaults, let us sum up all acts ofviolence under a single law, which shall be as follows:No one shallta ke or carry away any of his neighbour39。s goods, neither shall heuse anything which is his neighbour39。s without the consent of theowner。 for these are the offences which are and have been, and willever be , the source of all the aforesaid evils. The greatest of themare excesses and insolences of youth, and are offences against thegreatest when they are done against religion。 and especially greatwhen in vi olation of public and holy rites, or of the partly monrites in which tribes and phratries share。 and in the second degreegreat when they are mitted against private rites and sepulchres,and in the third degree (not to repeat the acts formerly mentioned),when insults are offered to parents。 the fourth kind of violence iswhen any one, regardless of the author ity of the rulers, takes orcarries away or makes use of anything which belongs to them, nothaving their consent。 and the f ifth kind is when the violation ofthe civil rights of an individual demands reparation. There shouldbe a mon law embracing all these cases. For we have already said ingeneral terms what shall be the punishment of sacrilege, whetherfraudulent or violent, and now we have to determine what is to bethe punishment of those w ho speak or act insolently toward the G first we must give them an admonition which may be in thefollowing terms:No one who in obedience to the laws believed thatthere were Gods, ever intentionally did any unholy act, or uttered anyunlawf ul word。 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:O inhabitants of A thens, and Sparta, and Cnosus, they will reply, inthat you spea k truly。 for some of us deny the very existence of theGods, w hile others, as you say, are of opinion that they do not careabout us。 and others that they are turned from their course bygifts. Now we have a right to claim, as you yourself allowed, in thematter of laws, that before you are hard upon us and threaten us,you should argue with us and convince usyou should f irst attempt toteach and persuade us that there are Gods by reasonable evidences, andalso that they are too good to be unrighteous, or to be propitiated,or