【導(dǎo)讀】第一章．為什么要開(kāi)發(fā)一個(gè)圖書(shū)管理系統(tǒng)？信息和材料、能源一樣成為一種社會(huì)的基本生產(chǎn)資料，在人類(lèi)。的社會(huì)生產(chǎn)活動(dòng)中發(fā)揮著重要的作用。同時(shí)人們對(duì)信息和數(shù)據(jù)的利用?？?，可以提高工作效率；對(duì)外來(lái)看，獲得競(jìng)爭(zhēng)優(yōu)勢(shì)。生命周期法是20世紀(jì)60年代發(fā)。系統(tǒng)快速生成工具，建立一個(gè)系統(tǒng)模型，再在此基礎(chǔ)上與用戶(hù)交流，比較滿(mǎn)意為止，從而形成一個(gè)相對(duì)穩(wěn)定、較為理想的管理信息系統(tǒng)；法的特點(diǎn)是以對(duì)象為基礎(chǔ)，對(duì)象是分析問(wèn)題和解決問(wèn)題的核心。的，而系統(tǒng)實(shí)現(xiàn)等步驟則采用了原型法和面對(duì)對(duì)象的方法。系統(tǒng)開(kāi)發(fā)成功的保證，而且可以提高效率、節(jié)省時(shí)間、降低成本。在這種形勢(shì)下，書(shū)籍就漸漸地成為人們獲取并增長(zhǎng)。瀏覽，從借書(shū)證發(fā)放到圖書(shū)的借閱，形成了一個(gè)整體自動(dòng)化管理模式，從軟件工程的角度進(jìn)行了科學(xué)而嚴(yán)謹(jǐn)?shù)年U述。圖書(shū)管理、借閱、瀏覽、VisualBasic，

　　

【正文】 er, 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 violation 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 anyunlawful 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 turned from the ir course by gifts. For when we hear such 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 doin g them and atoning for them. When lawgivers professthat they are gentle and not stern, we think that they should f irst ofall use persuasion to us, and show us the existence of Gods, if not ina better manne r than other men, at any rate in a truer。 and whoknows but that we shall hearken to you? If then our request is afair one, please to accept our challenge. Cle. But is there any difficulty in proving the existence of theGods? Ath. How would you prove it? Cle. How ? In the first place, the earth and the sun, and the starsand the universe, and the fair order of the seasons, and thedivision of them into years and months, furnish proofs of the irexistence。 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 w hich the profane will be likely to assailus. For you do not understand the na ture 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 A thens 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, looking atthem with reference to the duties of children to their parents, Icannot praise them, or think that they are useful, or at all the words of the ancients I have nothing more to say。 and Ishould wish to say of them only what is pleasing to the Gods. But asto our y ounger generation and their wisdom, I cannot let them off whenthey do mischief. For do but mark the effect of their words: w henyou and I argue for the existence of the Gods, and produce the sun,moon, stars, and earth, claiming f