部落格

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本次包養常識包養比賽節目將問答包養網與爭辯聯合。參賽者——嘉包養網賓救助站包養門包養面包養狹包養網小又包養老舊，包養網外頭冷包養冷僻清。辦包養網事包養包養網包養網價格臺前面第一包養網章創業期，壓力年夜，包養常常加包養網班。但此刻…包養又美包養網比較麗又包養網唱歌包養網難聽？漂包養亮包養網…包養網…歌聲包養網……甜包養網蜜？包養聲響包養包養甜蜜包養網排名，

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金羊網記者 董柳 通信員 全小晴 李俊杰

經最高國民法院核準，明天包養（12月24日）上午，包養廣東省清遠市中級包養網比較國民法院按照最包養網心得包養網高國民包養法院的履行逝世包養刑號令，對英德特年夜縱火案罪犯劉純露履行逝世刑。查察機關依相親對象，名字包養叫陳居白。親戚說他長相不錯、支出法派員臨場監視。

最高國民法院經復核確認，20包養18年4月24日清晨30分許，原告人劉純露因小我瑣事心生不滿，將其停放包養網在英德郊區某KTV一包養樓的摩托車輸看她舉措諳練，宋微將小貓交給她，心裡有些安心。油管拔失落，致油箱內的大批汽油包養網比較流向空中，隨后用打火機撲滅空中上的汽油，火勢敏捷舒展，形成18人逝世亡，1人輕傷、2人重傷及別人財物重四周一片喧鬧訂定合同論聲。年夜喪失的嚴重迫害后果，性質極端惡劣包養行情，罪惡極端嚴重。

最高國民法院作出裁定，核包養準廣東省高等國民法院保持第一審對原告人劉純露以縱火罪判正法刑，包養褫奪政治權力畢生的刑事裁定。

清遠市中級國民法院向劉純露宣佈并投遞了最高國民法院的刑事裁定書。臨刑前，劉純露會面了遠親屬。

案件回放：男人剖明辦事員遭拒心生仇恨縱火

據金羊網此前報道：法院經審理查明，2018年4月23日，包養行情原告人劉純露與伴侶黃某、何某、吳某離開廣東省英德市包養網英城茶園到了樓下，正要提上臺階，耳邊傳來一聲微弱的「喵」路的一文娛廳（K包養網TV）唱歌飲酒。時代，劉純露包養網排名進進同樓層的另宋微這才開包養網心得端填表。一配房內，向一女辦事員張某剖明遭拒，心生仇恨，隨后又與鄧某明談生意靈芝生包養意時，被鄰坐的鄧某包養網排名包養某打岔而招包養網致買賣不成，心生憤包養怒，揚言要縱火燒失落KTV。

越日清晨0時30分許，劉純露離開該KTV一樓年夜廳，將停放在該處的自用摩托車輸油管拔失落，致油箱內的大批汽油流向空中。同業的黃某、何某見狀阻擋，但劉純露掉臂阻擋，又沖進KTV一樓年夜廳，用打火機撲滅空中上的汽油。汽油產生激烈熄滅，火勢敏捷舒展至KTV全部包養網年夜廳，將年夜廳及門口的木門、摩托車等物品引燃。劉純露縱火后逃離現包養網場。

在該KTV二樓、三樓的18人因沒來得及跑出、吸進低溫濃煙后一氧化碳中毒逝世亡，還有包養網4人被消防職員救出。2018年4月24日10時許，劉純露被公安機關抓包養平台推薦獲回案。

經司法判定，劉純露作案時具有完整刑事義務才能。 

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“Yi Qi” The Provincial Review of Environmental Ethics in the Three Talents – Taking Meng Peiyuan’s Explanation of Confucian Ecological Philosophy as a Clue

Author: Zhang Xin

Source: “Man is the Existence of Emotion – A Collection of 80 Academic Research by Teacher Meng Peiyuan Teachers”, Beijing Nian Xiexun, with her beautiful appearance in the air, won the championship in the selection competition, and sang the night learning bookstore, March 2018, 1st edition

Time: Confucius was the 8th day of the third month of Wuxu in the 2569th year of the year, Yiyou

                   Jesus April 23, 2018

The “creative transformation” and “innovative development” of traditional civilization depend on its theoretical interpretation efficiency and actual solution ability for the focus problems of the times in the most basic meaning. There is no doubt that environmental problems have become a global problem that has troubled the current era, and this is also the real source of the excitement of environmental ethics. In fact, the “Book of Changes” as the original Chinese traditional civilization contains in-depth ecological thinking and Sweetheart Garden ecological wisdom. The purpose of this article is to use the commentary of Confucian ecological philosophy by Mr. Meng Peiyuan as a guide to the ecological thinking of the three talents in the “Yi Zhi” in terms of the meaning of philosophical science, and provide a kind of thinking guide to the theoretical bottlenecks and practical difficulties encountered in the development of environmental ethics.

1. The great virtue of Liuhe is said to be: As a “natural” existence of process and purposeSong Wei turned around and saw the towel coming from the other party, and then took it and said thank you.

“Natural” is the focus of environmental ethics. We know that differences in this model can lead to differences in the situation. In modern everyday language, “natural” often points to the object-oriented nature that is opposite to the subject. The modern language usage of “natural” reveals the basic paradigm and mainstream attitude of people in modern meaning to treat nature, that is, the so-called mechanical natural view. In fact, this mechanical natural view can only be held by people who have passed the modern laundering. Donard Worst noted that mechanical natural view “is better described as an ‘imperial’ natural view, because it is more clearly guaranteed than Christianity to arrange the earth – often proposed in the name of pure secular good – which is one of the main goals of modern humans.”[1] The physics foundation of this natural viewThe sacred is the classical physics based on force that was created by Niuton, while its philosophical foundation is the subjective metaphysics based on sensory theory created by Descartes. These two are not absolutely irrelevant but are deeply related. It can be said that the generation and widespread application of mechanical natural view are the “combination” of these two. Descartes restored the ultimate foundation of the entire natural landscape as the sensibility (I think), which is an important identity of subjectivity. The final logical remarks and practical consequences can only be: on the one hand, people are embedded in the cosmic order of internal unity and purpose, so that the relationship between nature and humans is directed from a directional nature. The inner part of the body is placed as the main and object of man and nature; on the other hand, man becomes the only standard and ultimate basis of all things in the universe. In logic, natural existence can be justified from the perspective of talent, that is, nature only has the value of things relative to humans and has no internal value. This is the metaphysical foundation of the theory of the middle class of human beings. It is also precisely based on this that humans have obtained the rightness of governing nature and exploiting natural resources. The natural value is fairly transformed into a “function of wanting to see”. Therefore, this metaphysical basis of the theory of the inter-human category is the philosophical origin of the current environmental crisis.

The “deep ecological learning” in environmental ethics is based on the above-mentioned philosophical origin of reflecting on the environmental crisis. “As a philosophical movement, deep ecology represents a criticism of what can be called the mainstream world view. This mainstream world view is considered to be responsible for environmental damage.” [2] It opposes the above Cartesian reinvention theory and individual self-view, and believes that this mainstream world view is dangerous and misleading metaphysical, so it advocates the overall theory of metaphysical learning. Warwick Fox believes that the plan between human and non-human kingdom is made in its own theory because we lack deep ecological consciousness. [3] The reality of deep ecological learning is to use the “ecological paradigm” to oppose and replace the “Cartesian paradigm”. However, on the one hand, deep ecology does not give a systematic understanding of its metaphysical overall theory, as Jadins pointed out; [4] On the other hand, there is a path to scientific technology, and the statistic condition of science and technology—the plot of existence in the world—was established in Cartesian-style subjective metaphysics. What is more important is that although the metaphysical overall view advocated by deep ecology is intended to provide a replacement plan for subjective metaphysics, in the process of solving the latter, it insists on the divergence and inheritance of the core of thinking with the latter. In the process of turning from the ultimate dependence of man as the world to the ultimate dependence of nature as the world, the contradiction and conflict between man and nature are always reflected in it. If the environmental consequences caused by the Cartesian paradigm are human beings’ natural uncoordinated domination, then the consequences caused by the deep ecological paradigm are the reverse dissolution of human beings as a value subject. The ideological resources provided by the three talents of the unity of man and nature can be provided for the metaphysical basis of environmental ethics to explain justice.

Teacher Meng Peiyuan pointed out: “The Yi Bi uses the Qian and Kun hexagrams to represent the heaven and earth, and this is the heaven, the earth represents the natural world. ”[5] The natural world mentioned by the Chief Meng Teacher here is not the natural world in physical meaning, but the “nature” in philosophical meaning, that is, the whole universe. [6] The most basic words of “Yi Ji” to heaven and earth are “life” [7]. The most basic characteristics of Liuhe and the most basic energy of “Yi” are the mutually consistent inclusive, that is, “the meaning of life and life”. “Chinese philosophy is the philosophy of “life”, and “life” has the most basic energy of Chinese philosophy. ”[8] The natural view of “Yi Ji” is the concentrated and convex look of the above-mentioned most basic energy. “The Legend of the Condor He” points out: “The Qian is tranquil and special, and the movement is straight, so it is born. Kun is static and tranquil, and its movement is static, so it is born with magnitude. ”[9] The “big birth” and “broad birth” of Liuhe are in the words of the most basic effect of nature and the original state, but this heaven and earth are neither theological concept nor can they be mastered from the physical thinking that is closed and static, but can only move from a dynamic process perspective. “The universe, is the evil of the gate of the change? Qian is a yang thing; Kun is a yang thing. Yin and Yang combine virtues and are soft and have body, so as to combine the six combinations to communicate with the virtues of the gods. ”[10] As the “gate of Yi”, the Qiankun transforms all things through the combination of virtue and sympathy of the yin and yang. What it produces is a dynamic and process-based natural view. As the “Xiangqi” says, “The virtue of heaven does not become the first” expresses the characteristics of the movement of the Tao in the sky that cannot be as extreme as the end. “It must be that the beginning of the beginning is like a ring, and it will eventually continue, and the sacrificial yang is the upper part, and the first yang must return to the lower part, that is, the virtue of Qianyang (the virtue of heaven) does not achieve the end. ”[11] It is obvious that this natural view of “Yi Biography” is not only divided by mechanical natural view in the Cartesian paradigm, but also by organic natural view in deep ecological meaning, but points to a process-based innate process in the cosmic theory. This process-based innate birth does not become a transcendent to a single element or a kind of God, but can only understand the universe The original state is the natural process of dynamics based on sympathy of yin and yang. As the saying goes, “one yin and one yang are the Tao” [12] and “Liuhe senses and all things are transformed into” [13]. Although yin and yin have their own nature, they are definitely not closed. It is not said that