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【单选题】

It’’s a funny thing, happiness. People refer to it as something they want, something missing, as if it could be secured if they only knew where to find it. Lack of it is blamed on past relationships and hope for it placed on future lovers. Desire for it becomes a restless quest. Yet over and again in therapy, it is clear that a hungry pursuit for the illusive state of happiness only ends in frustration and yet more unhappiness.   When I ask a man who’’s just turned 40 and wants to try psychotherapy to tell me about the disappointments he mentions, he reels off a list: a love affair that lost its zest; a work project ruined by a colleague; a holiday spoiled by the weather; a plan halted by ill health. All were potential routes to happiness. And it is this endless feeling of things being spoilt that makes him feel let down by life and unhappy.   He tells me that he had been a willful child. He was, he says, spoilt rotten by very loving parents. They had suffered much hardship in their own lives, and when hard work and good luck made them well off, they decided that he, their only son, would have all they had lacked, and more.   He had wanted for nothing. Yet this came with a cost. For having everything on a plate before he had even developed an appetite had robbed him of the chance to reach and struggle for something meaningful and of his very own. There had never been an empty space he had enjoyed working to fill. Little wonder he was unable to remain attached to anything or anyone after frustration set in. Working through difficulty simply hadn’’t ever been asked of him.   While hopefully a by-product of developing emotional maturity, happiness was not, I told him, a specific theutic aim. But therapy could offer the challenge to stay with, and so gradually understand, the meaning of his unhappiness, rather than bolting when the going got rough. The notion that we can uncover a meaning within our suffering supports the whole theutic venture. By working towards understanding the reasons for his disappointments, this man had the chance to begin reshaping his own life journey. This was unlikely to give him happiness as a "given constant", but could enable him to develop something far more important. As C. G. Jung, the founder of ytical Psychology, said:" The principal aim of psychotherapy is not to transport the patient to an impossible state of happiness, but to help him acquire steadfastness and philosophic patience in the face of suffering. Life demands for its completion and fulfillment a balance between joy and sorrow." The patient’’s unhappiness results primarily from his

A.
disappointment in love.
B.
affluent circumstances.
C.
indifference towards work.
D.
inability to face frustration.
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参考解析:
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举一反三

【多选题】以下各项中,属于普查的特点的有()。

A.
普查一般需要规定统一的标准调查时间
B.
普查通常是一次性或周期性的
C.
普查的数据一般比较准确
D.
普查的使用范围比较窄
E.
普查的时效性比较强

【多选题】在限制垄断方面,政府进行公共管制采取的做法包括()。

A.
合并相关企业
B.
规定限价
C.
补贴政策
D.
规定利润率
E.
明晰产权

【单选题】根本上讲,中国的宗教自始至终都未能在封建社会超越世俗的力量。中国的神总是根据统治者的“虔诚”与否和人们的喜好厌恶,被决定是否粉墨登场,并且当“神”的力量可能破坏世俗政治体制时,又总是会遭到旧有政治的残酷镇压,从太平道到白莲教,甚至到太平天国的拜上帝教,无一能最终和世俗政权合流。在民间,也从未形成过全民信仰宗教的局面,更毋论全民信仰某一宗教,即使在某些时候,某一宗教曾被宣称为“国教”,亦是如此。从深...

A.
中国的神会由于人们的喜好而入主政治,当它破坏原有政治体制时,会遭到镇压,这是由于民间的信仰从未统一过
B.
中国人的心理更乐于接受帮助他们而非统治他们的神,因为中国封建社会的统治者总是会阻碍这种情况的发生
C.
中国的统治者对神的不同态度,民间的无神、多神思想以及共同的对神的要求决定了中国的宗教在封建社会不可能超越世俗的力量
D.
中国的宗教从来不可能决定中国的封建政治策略,因为中国人更愿意用人而不是借助神的力量来安排自我秩序