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網站首頁 >> 新聞中心 >>黨建活動 >> 第七黨支部召開主題教育專題組織生活會

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第七黨支部召開主題教育專題組織生活會

9月8日下午，第七黨支部召開主題教育專題組織生活會。省生态环境监测中心党委委员、副主任潘华东出席会议并发表讲话，会议由党支部书记饶得强主持。

會議首先由黨支部書記饒得強同志帶領大家學習習近平總書記對網絡安全和信息化工作重要指示和全國網絡安全和信息化工作會議精神的傳達提綱，傳達省委全面深化改革委員會第六次會議精神和省廳黨組召開學習貫徹習近平新時代中國特色社會主義思想主題教育專題民主生活會精神。強調大家要進一步統一思想、一致步調、凝聚力量，強化全面深化改革責任擔當，踐行主題教育成果推動示範。組織委員徐湘蓮同志彙報了第七黨支部2022年度組織生活會整改情況及主題教育檢視問題整改情況。

隨後，全體黨員幹部認真開展批評與自我批評黨員評議活動，逐一進行自我剖析，開誠布公、實事求是、揭短亮醜，互相批評意見“辣味”濃，真正起到了紅臉出汗、咬耳扯袖的作用，切實達到了“團結—批評—團結”的效果。

最後，省生態環境監測中心黨委委員、副主任潘華東在講話中提出以下三點要求：一是強化理論學習，淬煉黨性修養；二是聚焦學思用貫通，知行信統一，以學促工；三是堅持學習作爲終身課題，提高言行標准，持續加強清廉建設。

9.8第七党支部主题教育专题组织生活会.jpg

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‘No, but we must try to be friends now.’ For many a day I had not seen such charms of feminine attire, and yet I was not charmed. Every item of her fragrant drapery was from the world's open market, hence flagrantly un-Confederate, unpatriotic, reprehensible. Otherwise it might not have seemed to me that her thin nostrils had got their passionateness lately. In operating by elastic blows, the steam piston is cushioned at both the up and down stroke, and the action of a steam-hammer corresponds to that of a helve trip-hammer, the steam filling the office of a vibrating spring; in this case a hammer gives a quick rebounding blow, the momentum being only in part [111] spent upon the work, and partly arrested by cushioning on the steam in the bottom of the cylinder under the piston. Lanaeken seemed to have been reoccupied by the Belgians, after the occurrences of the previous Sunday. When I entered the place, I found the192 greater number of the men round about the station. The third great idea of Stoicism was its doctrine of humanity. Men are all children of one Father, and citizens37 of one State; the highest moral law is, Follow Nature, and Nature has made them to be social and to love one another; the private interest of each is, or should be, identified with the universal interest; we should live for others that we may live for ourselves; even to our enemies we should show love and not anger; the unnaturalness of passion is proved by nothing more clearly than by its anti-social and destructive tendencies. Here, also, the three great Stoics of the Roman empire—Seneca, Epictêtus, and Marcus Aurelius—rather than the founders of the school, must be our authorities;82 whether it be because their lessons correspond to a more developed state of thought, or simply because they have been more perfectly preserved. The former explanation is, perhaps, the more generally accepted. There seems, however, good reason for believing that the idea of universal love—the highest of all philosophical ideas next to that of the universe itself—dates further back than is commonly supposed. It can hardly be due to Seneca, who had evidently far more capacity for popularising and applying the thoughts of others than for original speculation, and who on this subject expresses himself with a rhetorical fluency not usually characterising the exposition of new discoveries. The same remark applies to his illustrious successors, who, while agreeing with him in tone, do not seem to have drawn on his writings for their philosophy. It is also clear that the idea in question springs from two essentially Stoic conceptions: the objective conception of a unified world, a cosmos to which all men belong;38 and the subjective conception of a rational nature common to them all. These, again, are rooted in early Greek thought, and were already emerging into distinctness at the time of Socrates. Accordingly we find that Plato, having to compose a characteristic speech for the Sophist Hippias, makes him say that like-minded men are by nature kinsmen and friends to one another.83 Nature, however, soon came to be viewed under a different aspect, and it was maintained, just as by some living philosophers, that her true law is the universal oppression of the weak by the strong. Then the idea of mind came in as a salutary corrective. It had supplied a basis for the ethics of Protagoras, and still more for the ethics of Socrates; it was now combined with its old rival by the Stoics, and from their union arose the conception of human nature as something allied with and illustrated by all other forms of animal life, yet capable, if fully developed, of rising infinitely above them. Nevertheless, the individual and the universal element were never quite reconciled in the Stoic ethics. The altruistic quality of justice was clearly perceived; but no attempt was made to show that all virtue is essentially social, and has come to be recognised as obligatory on the individual mainly because it conduces to the safety of the whole community. The learner was told to conquer his passions for his own sake rather than for the sake of others; and indulgence in violent anger, though more energetically denounced, was, in theory, placed on a par with immoderate delight or uncontrollable distress. So also, vices of impurity were classed with comparatively harmless forms of sensuality, and considered in reference, not to the social degradation of their victims, but to the spiritual defilement of their perpetrators. human point of view--so you see how brave I am to lay it before you. If I were only a member of your family (a very distant fourth cousin) Above the road lie dark cliffs; a rose-coloured waterfall of melted snow tumbled mixing with the clay—pink with lilac depths, and the foam iridescent in the sunbeams. The ruins of a large temple of green stone carved with myriads of fine lines stood in solitude at the edge of a wood, and the background was the mountain-range, the Himalayas, lost in the sky and bathed in blue light. Only a portico remains standing—a massive, enduring frame for the infinite distance of snow-capped giants. The stones have lost their hue; they are darkly streaked by the rains and a growth of grey and purple mosses, and russet or white lichens have eaten into the surface. Many an abbess, many a chatelaine spent time and money amongst the rich and poor; and there were seigneurs who helped and protected the peasants on their estates and were regarded by them with loyalty and affection. To some extent under the influence of the ideas and prejudices amongst which they had been born and educated, yet they lived upright, honourable, religious lives, surrounded by a mass of oppression, licence, and corruption in the destruction of which they also were overwhelmed. 158 It was very short, but he held it a long time before he gave it back. "Saved by the skin o' my teeth," gasped Si to himself, as the Colonel strolled on. "Now, you young roosters, I see that you kin do it whenever you want to, and you've got to want to after this. A boy that don't want to I'll take down to the branch there, and hold his head under water till he does want to. I'm goin' to stay with you until you learn the drill dead letter perfect. You can't git rid of me. You'll save trouble by rememberin' that. Now we'll go back for supper. Right face—forward—file left—March!" Well, friends, some of them went right back and asked to be servants again—they did so. It's a historical fact. But that was no good: the machines had taken over and there was no room for them. It was then for the first time that Reuben was frightened. Hitherto there had been too much violence and confusion for him to feel intensely, even rage. He had thrown stones, and had once been hit by a stone—a funny dull sore pain on his shoulder, and then the feeling of something sticky under his shirt. But he had never felt afraid, never taken any initiative, just run and struggled and shouted with the rest. Now he was frightened—it would be dreadful if the farmer fired into that thick sweating mass in the midst of which he was jammed. "Pete!" he cried chokingly—"I won't die!—I won't die!" "Aye, that he does, squire: to be sure he doesn't say any thing; but then he thinks the more; and, besides, he never comes into the ale-house when his work is done, to take a cheering draught like other men. No, no, he is too proud for that; but home he goes, and whatever he drinks he drinks at his own fireside." 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