【導(dǎo)讀】隨著現(xiàn)代工業(yè)的發(fā)展，計(jì)算機(jī)信息管理系統(tǒng)越來越受到重視。達(dá)到了數(shù)據(jù)的一致性和安全性，且應(yīng)用程序功能完備，符合了高校教。理系統(tǒng)作為典型的信息管理系統(tǒng)的要求。同時(shí)簡單介紹了Visual. Studio.NET編程環(huán)境和SQL數(shù)據(jù)庫管理系統(tǒng)的功能特點(diǎn)。開發(fā)小組成員對(duì)系統(tǒng)整體功能的認(rèn)識(shí)，通過該文檔，確定了系統(tǒng)的目的和功能，每月發(fā)放工資須手工填制大量的表格，這就會(huì)耗費(fèi)工作人員大量的時(shí)間和精力，在計(jì)算機(jī)聯(lián)網(wǎng)后，數(shù)據(jù)在網(wǎng)上傳遞，可以實(shí)現(xiàn)數(shù)據(jù)共享，避免重復(fù)勞動(dòng)，規(guī)。范數(shù)據(jù)管理行為，從而提高了管理效率和水平。它能觀測企業(yè)或組織的各種運(yùn)動(dòng)情況，利。用過去的數(shù)據(jù)預(yù)測未來；從全局出發(fā)輔助決策；利用信息控制企業(yè)或組織行為，算機(jī)網(wǎng)絡(luò)、數(shù)據(jù)庫和現(xiàn)代化的管理，這三打支柱稱為管理信息系統(tǒng)的擴(kuò)展部件。它主要包括四個(gè)要素：用戶數(shù)據(jù)、元數(shù)據(jù)、索引和應(yīng)。因此數(shù)據(jù)用兩個(gè)關(guān)系表示更好?，F(xiàn)在如果某圖書借閱者改變了它的聯(lián)系電

　　

【正文】 and garters, places and offices! One feels quite a novice beside these venerable millionyearold boulders. On last New Year39。s eve I was reading the book, and had lost myself in it so pletely, that I fot my usual New Year39。s diversion, namely, the wild hunt to Amack. Ah, you don39。t know what that is! The journey of the witches on broomsticks is well enough known that journey is taken on St. John39。s eve, to the Brocken。 but we have a wild journey, also which is national and modern, and that is the journey to Amack on the night of the New Year. All indifferent poets and poetesses, musicians, newspaper writers, and artistic notabilities, I mean those who are no good, ride in the New Year39。s night through the air to Amack. They sit backwards on their painting b all lapse of time, and had bee a cipher 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 secre t, and therefore not effectual。 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 m agnanimity, 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 liberal 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 partlymonrites 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 w hich 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 spea k 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?