At one time, computers were expected largely to remove the need for paper copies of documents(文件) because they could be stored electronically. But for all the texts that are written, stored and sent electronically, a lot of them are still ending up on paper.

    It is difficult to measure the quantity of paper used as a result of use of Internet-connected computers, although just about anyone who works in an office can tell you that when e-mail is introduced, the printers start working overtime. “I feel in my bones this revolution is causing more trees to be cut down,” says Ted Smith of the Earth Village Organization.

    Perhaps the best sign of how computer and Internet use pushes up demand for paper comes from the high-tech industry itself, which sees printing as one of its most promising new markets. Several Internet companies have been set up to help small businesses print quality documents from a computer. Earlier this week Hewlett-Packard Co. announced a plan to develop new technologies that will enable people to print even more so they can get a hard copy of a business document, a medical record or just a on-line e-mail, even if they are nowhere near a computer. As the company sees it, the more use of the Internet the greater demand for printers.

    Does all this mean environmental concerns (环境问题) have been forgotten? Some activists suggest people have been led to believe that a lot of dangers to the environment have gone away.

    “I guess people believe that the problem is taken care of, because of recycling（回收利用）,” said Kelly Quirke, director of the Rainforest Action Network in San Francisco. Yet Quirke is hopeful that high-tech may also prove helpful. He says printers that print on both sides are growing in popularity.

    The action group has also found acceptable paper made from materials other than wood, such as agricultural waste.

    秦王怫然怒，谓唐睢曰：“公亦尝闻天子之怒乎？”唐睢对曰：“臣未尝闻也。”秦王曰：“天子之怒，伏尸百万，流血千里。”唐睢曰：“大王尝闻布衣之怒乎？”秦王曰：“布衣之怒，亦免冠徒跣，以头抢地耳。”唐睢曰：“此庸夫之怒也，非士之怒也。夫专诸之刺王僚也，彗星袭月；聂政之刺韩傀也，白虹贯日；要离之刺庆忌也，仓鹰击于殿上。此三子者，皆布衣之士也，怀怒未发，休祲降于天，与臣而将四矣。若士必怒，伏尸二人，流血五步，天下缟素，今日是也。”挺剑而起。

    秦王色挠，长跪而谢之曰：“先生坐！何至于此！寡人谕矣：夫韩、魏灭亡，而安陵以五十里之地存者，徒以有先生也。”

材料一：宗教改革（英语：Reformation），开始于欧洲16世纪基督教自上而下的宗教改革运动（抗议宗教改革运动，ProtestantReformation），该运动奠定了新教基础，同时也瓦解了从罗马帝国颁布基督教为国家宗教以后由天主教会所主导的政教体系，为后来西方国家从基督教统治下的封建社会过渡到多元化的现代社会奠定基础，因而西方史学界直接称之为“改革运动”（Reformation）。

——《百度百科》

材料二：亨利八世（1509-1547年）原反对马丁路德和更正教，后与王后凯瑟琳（Catherine）离婚，遂成为他改革的导火索。从实质上看，变革是在英格兰民族主义和反教权主义日益高涨的情况下实现的，并和亨利八世的对法战争和西欧的国际格局变化都有一定的联系。他受拒于罗马皇帝，因此1534年与更正教合作并共同通过《最高治权法案”》（ActofSupremacy）宣布创立英国国教（Anglicanchurch），又称圣公会，与罗马旧教的教义仪式并无二致，只是英国王代替罗马教皇成为政教权威。同时亨利八世也是最早研习全球地理的欧洲统治者。（注释：更正教——对新教的一种翻译。）

——《百度百科》

材料三：基于“宗教是人民的鸦片”的理解，讨论儒家文化是否也是一种宗教，也就变成对儒家文化“历史罪行”的审查和认定——儒家文化不仅被等同于封建专制，被认定为“吃人的礼教”，如果再加上一条“人民的鸦片”，可谓罪上加罪，那就可以在打倒的基础上，“再踏上一只脚”，“永世不得翻身”！由此，关于儒教是否是宗教的讨论就超越了单纯学术领域，带有为儒家文化或给予政治审判或给予政治辩护的味道。

——摘自《认识儒教》——彭永捷

材料四：可是，儒教的“天”并不等同于基督教的“神”，儒教的圣人也并不具有神性和法力，儒教的成贤成圣并不寄望于来世和往生，然而这并不妨碍儒教成为一种宗教。儒教是“神道设教”，作为人之养成的教化之教与作为安身立命的宗教之教合而为一。

儒教的“执无鬼而学祭礼”曾招致墨子后学的批评，面对释、道二教的昌盛，儒教在唐宋的复兴中也同样重新处理生死存殁的议题，儒教仍然始终坚持“子不语怪力乱神”的立场，但这并不妨碍儒教起着“为天地立志，为生民立道”。

——摘自《认识儒教》——彭永捷

2013年中国慈善排行榜4月27日在京揭晓，榜单合计入榜慈善家311位，捐赠总额约为70.99亿元。该活动以寻找榜样的力量、弘扬现代公益精神为宗旨。富豪们的捐助行为告诉我们（  ）