(31)到(35)题使用如下数据表。“学生”表：学号C(8)，姓名C(8)，性别C(_爱下问搜题

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问题单项选择题

(31)到(35)题使用如下数据表。
“学生”表：学号C(8)，姓名C(8)，性别C(2)，系名(10)，出生日期D
“课程”表：课程编号C(4)，课程名称C(12)，开课系名C(10)
“成绩”表：学号C(8)，课程编号C(4)，成绩I

若有如下SQL查询语句：
SELECT课程名称,开课系名,COUNT(学号)AS选修人数；
FROM成绩,课程；
WHERE课程.课程编号=成绩.课程编号；
GROUP BY课程名称；
HAVING COUNT(*)＞3
上述语句所表示的含义是( )。

A．检索开课在3门以上的开课系名、课程名称和选修人数

B．检索选修了3门课程以上的学生记录，显示结果包括课程名称、开课系名和选修人数

C．检索每门课程中，有3人以上选修该课程的记录，显示结果包括课程名称、开课系名和选修人数

D．检索选修人数最多的3门课程的记录，显示结果包括课程名称、开课系名和选修人数

答案

参考答案：C

解析：在分组与计算查询语句中，使用HAVING子句可以对分组进一步加以控制。用这个子句定义这些组所必须满足的条件，以便将其包含在结果中。当WHERE子句、GROUP BY子句和HAVING子句同时出现的时候，首先执行WHERE子句，从表中选择符合条件的行：然后由GROUP BY子句对选取的行进行分组；再执行计算函数；最后执行HAVING子句选取满足条件的分组。本题中，WHERE子句中指定的是两表连接的条件：接着通过
GROUP BY子句指明按“课程名称”对记录分组；然后执行函数COUNT()统计分组后，可以确定每门课程中共有多少名学生选修了该课程；最后通过HAVING子句进一步限定输出选修课程人数在三人以上的课程信息。

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(46)Within the modern study of religion the division between philosophy of reli- gion and the histolw of religions-long regarded as a truism insofar as it reflects the distinction between universal and particular-has become increasingly blurred in recent years with the growing influence of’ cultural and critical theory on the humanities and social sciences. Unlike the earaier paradigmatic split between theology and anthropology (or social science methodology) , cultural theory has helped not only to dismantle well worn dualisms such as religion/politics, theism/atheism, sacred/secular, but more importantly has helped to narrow the gap between academic practices and cultural practices such as religion that scholars seek to study. (47)That is to say, cultural theory has simultaneously problematized and challenged essentialist and theological tendencies (such as dreams of absolute principles, supernatural origins, ahistorical authorities, pure traditions etc. ) as well as scholars’ claims to methodological objectivity and impartiality, since the academy far from being a site of neutral value-free analysis, is itself thoroughly implicated in cultural realities. Indeed in what might seen as a reversal of critical theory’s atheistic roots in the "masters of suspicion" contemporary cultural theory has been adapted by scholars not only to successfully dispute the atheistic presuppositions of modern secular thinking in the social sciences, thereby revitalizing religious and theological reflection in the Christian and Judaic traditions, but, more surprisingly perhaps, it has legitimized the use of phenomena from these particular traditions as resources for critical thinking about religion per se.

(48) By contrast, however, the effects of critical theory on the study of nonWestern religions has not only been far more modest, in many cases it seems also to have had precisely the opposite effect. In the study of South Asian religions, for example, the effect of critical theory seems to have reinforced the priority of the secular. In his recent work "Provincialising Europe" Dipesh Chakrabarty points out the very different interventions of critical theory in the two traditions. (49) Whereas in the Western intellectual traditions fundamental thinkers who are long dead and gone are treated not only as people belonging to their own times but also as though they were our contemporaries, the thinkers and traditions of South Asia, once unbroken and alive in their native languages, are now matters of historical research. These traditions are treated as truly dead, as history. Few if any social scientists working in the history of religions would ever try to make the concepts of these traditions into resources for contemporary critical theory. (50) And yet "past Western thinkers and their categories are never quite dead for us in the same way. South Asian(ist) social scientists would argue passionately with a Marx or a Weber without feeling any need to historicize them or to place them in their European intellectual contexts".

(50) And yet "past Western thinkers and their categories are never quite dead for us in the same way. South Asian(ist) social scientists would argue passionately with a Marx or a Weber without feeling any need to historicize them or to place them in their European intellectual contexts".