卡塔拉基河桥(Cataraqui River Bridge,见图1)位于加拿大安大略省金士顿市,全长1.2km,跨径布置为17×48m+(71+95+62)m+2×43m,桥面布置2条车道和1条人非车道。桥面设0.67%纵坡。加拿大公路桥梁设计规范要求桥梁的设计使用寿命...卡塔拉基河桥(Cataraqui River Bridge,见图1)位于加拿大安大略省金士顿市,全长1.2km,跨径布置为17×48m+(71+95+62)m+2×43m,桥面布置2条车道和1条人非车道。桥面设0.67%纵坡。加拿大公路桥梁设计规范要求桥梁的设计使用寿命为75年,该桥的设计使用寿命为100年,超过规范要求。展开更多
In evaluating Plutarch＇s contacts with other cultures of his era, scholars have not reached consensus so far regarding the relationship between the Chaironean and Early Christian writers. A good example of this lacks...In evaluating Plutarch＇s contacts with other cultures of his era, scholars have not reached consensus so far regarding the relationship between the Chaironean and Early Christian writers. A good example of this lacks of consensus rises when we come to the views of the creation of human soul. As a matter of fact, following the first approaches on this issue by Brenk in his ＂The Origin and the Return of the Soul in Plutarch＂, it is possible to understand that ＂Plutarch desecularizes and repersonalizes the master （i.e., Plato） （...） suggesting that the soul enters our miserable world without having had a previous vision of the forms to assure its reborn＂. Even if the researcher plausibly demonstrates this assert, we must accept from his conclusions that we should also move some steps forward by placing Plutarch＇s conceptions regarding the origin of human soul in his proper historical, philosophical, and religious context. Therefore, the aim of the following paper is to deal with those contacts in order to highlight their similitudes and/or differences about the motif of the soul＇s birth.展开更多
文摘卡塔拉基河桥(Cataraqui River Bridge,见图1)位于加拿大安大略省金士顿市,全长1.2km,跨径布置为17×48m+(71+95+62)m+2×43m,桥面布置2条车道和1条人非车道。桥面设0.67%纵坡。加拿大公路桥梁设计规范要求桥梁的设计使用寿命为75年,该桥的设计使用寿命为100年,超过规范要求。
文摘In evaluating Plutarch＇s contacts with other cultures of his era, scholars have not reached consensus so far regarding the relationship between the Chaironean and Early Christian writers. A good example of this lacks of consensus rises when we come to the views of the creation of human soul. As a matter of fact, following the first approaches on this issue by Brenk in his ＂The Origin and the Return of the Soul in Plutarch＂, it is possible to understand that ＂Plutarch desecularizes and repersonalizes the master （i.e., Plato） （...） suggesting that the soul enters our miserable world without having had a previous vision of the forms to assure its reborn＂. Even if the researcher plausibly demonstrates this assert, we must accept from his conclusions that we should also move some steps forward by placing Plutarch＇s conceptions regarding the origin of human soul in his proper historical, philosophical, and religious context. Therefore, the aim of the following paper is to deal with those contacts in order to highlight their similitudes and/or differences about the motif of the soul＇s birth.
