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般是软件程序解码错误。如浏览器把GBK码当成是Big5码显示,或电子邮件程序把对方传来的邮件错误解码。如果在发送时编码错误,收件者的电邮程序是不能解码的,需要寄件者的电邮程序重新编码再寄。
2.字体档案(font file)不对。
3.来源编码错误,或文件受到破坏。
4.一种语言版本的操作系统安装了另外一种语言版本的应用程序,或者应用程序安阿的升级补丁的语言版本与应用程序原来安装的语言版本不一致。
5.早期单字节的应用程序在打开双字节语言的文件时不能正确识别文字的分割,在换行的地方把一个字从中分成两段,导致紧接在后面的整个一行全部都是乱码。
6.低版本的应用程序不能识别高版本的程序创建的文件。
7.由于TXD等修改文件出现内部冲突,一些修改游戏的MOD(modification)CLEO、IV补丁、真实补丁、技能补丁、升级补丁和CCI人物补丁等游戏修改软件的“Readme”“必看!”等阅读文件会出现乱码。
8.电脑软件的错误操作也会导致整个文件出现乱码
9.数据库原因:
1 数据正确,但数据库配置错误,使用了错误的字符集。一般是数据库移植,还原时DBA的错误造成的。
2 数据正确,但拿到的数据错误。
一般是客户端使用了默认的字符集,比如在GBK的机器上开发,但换到Linux下面就出现读取的数据为乱码了。
解决方法是:在连接参数里面明确指定数据传输用的字符集,而不是使用操作系统默认的。
3 数据错误。一般是客户端发来的数据编码问题。比如页面发送数据是UTF-8,可是后台处理程序是GBK的,结果造成保存到数据库的数据为乱码。
解决方法:所有字符集编码都采用统一的编码。比如全部用GBK的。
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[快讯!巴基斯坦枭龙战机击落一架伊朗无人机]据美联社当地时间20日报道,在巴基斯坦俾路支省境内45公里处,巴基斯坦空军枭龙发射霹雳-5空对空导弹,击落进犯的伊朗无人机一架,巴基斯坦国防部也证实了此事。

  美媒:一架美国战机在叙利亚领空击落伊朗制无人机

  [环球网综合报道]据《今日美国》20日报道,一架美国战机在叙利亚领空击落伊朗制无人机 

  另据香港东网6月20日报道,美军此前曾于周日击落过叙利亚政府军战机,引起俄罗斯极度不满,称将视以美国为首的联军飞机为目标,令局势再度紧张。此次,美军战机再度在叙利亚境内击落一架伊朗制的无人机。

  美国有线电视新闻网络(CNN)20日报道称,事发地点是坦夫镇,美军在当地设有一个训练基地,训练叙利亚反抗军对付极端组织“伊斯兰国”(IS)。美军表示,该架无人机搭载武器,并对地面部队构成威胁,因此派出F-15战机击落它。

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  推荐阅读:大陆再对台湾出手,这一招简直是太绝了!详情查看《大国风云》,+++++ Will ambiguous transcendence, inhibited intentionality, and discontinuous unity be on the exam? And if so, are those the only important points in "Throwing Like a Girl"?

They're certainly among the concepts/terms one would list as worth understanding and taking away from this reading. It also introduces us to some thinkers we ought to know about and it makes a specific argument. One ought to be able to outline that argument.

Can you talk more about how women live a contradiction in patriarchal society?

First response is "can you say more about that?" This article and its argument is but a very small piece of that very big issue. Here we have the suggestion that women, more than men (though it would not take much to extend the argument to positions men can find themselves in) get caught in one particular contradiction - you can but you can't - and this can generate a "worldview" that affects the phenomenon Young is calling "body comportment and motility."

Her framework for this is one she gets from de Beauvoir: "'femininity' …. is, rather, a set of structures and conditions that delimit the typical situation of being a woman in a particular society, as well as the typical way in which this situation is lived by the women themselves" (143-144).

The female person who enacts the existence of women in patriarchal society must therefore live a contradiction: as a human she is a free subject who participates in transcendence but her situation as a woman denies her that subjectivity and and transcendence (144.7)

In "Throwing Like a Girl", I felt the author didn't give a satisfactory explanation of how it is that girls acquire so early a different way of moving from men. Also, I wouldn't talk so strongly about the condition of women.

It's true that this was not addressed at any length in the article, but then, that's not what the article was about. At 143.2 Young states that her purpose is "to fill a gap that thus exists both in existential phenomenology and feminist theory. It traces in a provisional way some of the basic modalities of feminine body comportment, manner of moving, and relation to space." Young offers some ideas for sources of these "modalities of feminine bodily existence" on pages 154 and 155 and at the bottom of 155 she explicitly calls this essay "a prolegomenon to the study of aspects of women's experience and situation" and then she makes some suggestions for subsequent research (155.9ff).

I don't fully understand how the second part of the question is meant. "Situation" in this article is an idea that comes from Simone de Beauvoir's work. One thing you might mean is that we ought not talk about "woman's situation" as if all women are in the same situation. A point well taken and one that theorists since de Beauvoir have explored extensively. Young herself is careful about this point; in her introduction she notes that to the degree that she is generalizing: "The account developed here claims only to describe the modalities of feminine bodily existence for women situated in contemporary advanced industrial, urban, and commercial society" (143.5). But isn't this even too broad? I think she'd be the first to admit there's lots of variation. The test of her argument is whether the features she is identifying seem common enough to be worth the effort at exploration and explanation.

Could you explain or give examples of some of the philosophical components? I don't have anything in particular, it would just help to hear things explained rather than only reading about them.

Not 100% sure what this refers to. Perhaps "phenomenology" and "existentialism"? Or perhaps the thinkers themselves (Straus, Sartre, de Beauvoir, Merleau-Ponty)? The on-line glossary for TLAG contains a very short intro to each of these.

I'm a bit offended by the idea that women "feel burdened by menstruation and pregnancy," that these things "weigh down the woman's existence by tying her to nature." I actually disagree with this, but the author of the essay never counters that point of view.

True enough that Young does not debate the points explicitly. She is, first, reporting these ideas, not proposing them. The ideas come from Simone de Beauvoir who wrote The Second Sex, an important text in feminist theory, in the late 1940s. At the risk of oversimplifying ideas I'm not an expert in: as an existentialist, Beauvoir's abstract argument was that existence precedes essence, that is, real material conditions give rise to ideas and experiences. In the case of sex/gender this was an argument that social conditions create what it means to be a woman or a man. It was a radical move at the time to say, basically, "look, as long as women are the ones who get pregnant and cannot control when or whether, they cannot be equal."

What Young does is say, "I find Beauvoir's concept of 'situation' useful, but I don't think I want to settle for situation being just the physiological aspects of being female." In effect, she says that menstruation and pregnancy are not the story here. As we drew in the logic diagram in class, her argument is that the body comportment differences arise from "worldview" and that "worldview" arises from "socialization."

Can you explain what she means by "body comportment"? How does that play out in gender? How does, if it does, Goffman's ideas play into what she is saying?

Body comportment: "I concentrate primarily on those sorts of bodily activities that relate to the comportment or orientation of the body as a whole, that entail gross movement, or that require the enlistment of strength and the confrontation of the body's capacities and possibilities with the resistance and malleability of things . The kind of movement I am primarily concerned with is movement in which the body aims to accomplish of a definite purpose or task.

Do you think we could raise a daughter to "throw like a boy," or a boy to "throw like a girl"? Is it possible in today's society? How would that child show up differently in society if at all? As an adult?

This raises at least three questions. One is addressed by the overall argument and assumptions of the article: this stuff is nurture, not nature. But beyond that, what part of nurture? Could a set of parents do enough to counteract any socialization effects that originate in the society outside the family?

If we look around us, it would appear that we collectively believe it can be done : lots of parents and educators trying to treat little boys and girls similarly when it comes to sports and such.

But at the end of the day I think this would have to be filed under "great topic for ongoing discussion."

Please give an example of transcendence.

When I sit down to write an essay, I can experience myself as the author of the essay that's not yet written. I think about the points I'll make, the power of my language, the argument that's been building up in my mind and is just jumping at the opportunity to get written down….

I'm riding my bike in the Oakland hills. My eyes are trained on the summit a half mile ahead. My legs turn the pedals over with rapidity and power - 1,2,3,4 I chant over and over again, I'm not moving all that fast but it's a good clip for a hill. I am hurting my legs (but they can't hurt me). The seconds ticking on my bike computer cannot keep up with me. 1, 2, 3, 4, 1, 2, 3, 4. I'm dancing on my pedals now, consuming the pavement below me. My bike has become a part of me, it's like my brain can control it like a muscle. Summit here I come.

I'm up here on stage looking out at my audience as I talk. One by one I use my eyes and body language to groom the soul of each person in the crowd. My words flow from total conviction and total connection.

Why is it that a male's masculinity needs to constantly be compared to a woman's capacity?
Why do women need to prove themselves to men that they can be just as good as them?

I'm not sure that this one article is a part of either of these "need to" logics. The general question of theoretically comparing masculinity and femininity has its origins, I think, in the everyday observation that in the societies we know about (and live in) gender matters a lot in how people treat one another, independent of other samenesses and differences. In this course, we would say that we are studying "throwing like a girl" not because we want to compare how boys and girls throw but because this is an observation and distinction that people do make and that does have an empirical basis (that is, it is not just an idea or belief). It is, for us, an arena where something is going on with the social self, and where, if we look hard and think slowly, we can zero in and see and understand some of it.

Can you explain more about the basic modalities of feminine body comportment, manner of moving, and relation in space? (151ff)

Merleau-Ponty distinguishes "lived space" from "objective space." The latter is the space of physics, real estate, and carpet installers; inches, acres, square feet. Lived space is the self's experience of space. If I am walking, for example, and I'm a healthy, able walker walking in a safe place, then 50 paces is not very far. I might not even think of a point as "over there" when it is fifty paces away; it is as good as here. But if I feeling exhausted out in the middle of a choppy lake the fifty pace distance to shore might be experienced as a chasm as big as the world. An elevator might be 100 square feet but if I have to ride up ten floors in it with just my ex- I may experience it as if it were as tight as a tiny little phone booth.

M-P argues that our experience of spatiality arises through the action of the body. Young says "if that's so, then my points about modalities of feminine action should have corresponding modalities of feminine spatiality."

Young makes three points to support the idea of feminine existence having a "dual spatiality."

First (151.7-9), we have constraint of a margin or border between actor and world. She does not actually use up all the space available. In the ideal-type of feminine lived-space, one operates in a more confined space than necessary.
The second spatial modality results from the first. It is a separation of the "here" from the "over there," a discontinuity between where I am and am moving and the space over there that I can see but do not experience myself as moving in.
The third modality is to experience space as something in which one feels oneself positioned (152.5). I can experience "here" as the space I am currently operating in (as active, transcendent subject) or as "over (t)here" for others, the place where I'm seen and acted upon.

Don't fully understand key points. Understand there's a difference to body movements and spatial orientation between sexes, but what's the underlying point?

Well, let me take a stab at coming up with something short and pithy. Style of self's embodiment reflects attitude self takes toward world as subject/object. At least some of the differences in these is connected to power relations (here gender relations) that are built into beliefs and practices in society. Why do we care about it in this course? (1) Self is not just mind and roles; it is "embodied" always and already, as they say, and some analysis of what this means is necessary if we are to understand what kind of thing the self is as a building block, so to speak, of society. (2) Existentialism and phenomenology provide a nice conceptual tool for thinking about ways the self can relate to its embodiment and these line up in useful ways with our ideas of I/me, subject/object, actor/role, etc.

Talk more about patriarchal society.

Where to start? Where to start?