某乙醇生产厂房，建筑高度5.2m，总建筑面积6270m2，地上1层，划分为1个防火分区，建筑平面几何外形为长方形，按一个空间设计，承重结构采用钢框架结构，屋顶形式为平屋顶并全部采用单位质量不超过60kg/m2的不燃轻质屋面板作为泄压设施。
根据以上材料，回答问题：
能否在该建筑物的东侧距建筑外墙7m处建造一幢三层办公楼，建筑高度为10.5m、耐火等级为三级？为什么？
参考答案：
不能修建。因为根据《建筑设计防火规范》（GB 50016--2014）要求，甲类厂房与单多层民用建筑之间的防火间距不应小于25m。
| Questions 65-71 are based on the following passage. Questions of education are frequently discussed as if they bore no relation to the social system in which and for which the education is carried on. This is one of the commonest reasons for the unsatisfactoriness of the answers. It is only within a particular social system that a system of education has any meaning. If education today seems to deteriorate, if it seems to become more and more chaotic and meaningless, it is primarily because we have no settled and satisfactory arrangement of society, and because we have both vague and diverse opinions about the kind of society we want. Education is a subject which cannot be discussed in a void: our questions raise other questions, social, economic, financial, political. And the bearings are on more ultimate problems even than these: to know what we want in education we must know what we want in general, we must derive our theory of education from our philosophy of life. The problem turns out to be a religious problem. One might almost speak of a "crisis" of education. There are particular problems for each country, for each civilization, just as there are particular problems for each parent; but there is also a general problem for the whole of the civilized world, and for the uncivilized so far as it is being taught by its civilized superiors; a problem which may be as acute in Japan, in China or in India as in Britain or Europe or America. The progress (I do not mean extension) of education for several centuries has been from one aspect a drift, from another aspect a push; for it has tended to be dominated by the idea of "getting on". The individual wants more education, not as an aid to acquisition of wisdom but in order to get on; the nation wants more in order to get the better of other nations, the class wants to get the better of other classes, or at least to hold its own against them. Education is associated therefore with technical efficiency on the one hand, and with rising in society on the other. Education becomes something to which everybody has a "right", even irrespective of his capacity; and when everyone gets it—by that time, of course, in a diluted and adulterated form—then we naturally discover that education is no longer an infallible means of getting on, and people turn to another fallacy: that of "education for leisure" —without having revised their notions of "leisure". As soon as this precious motive of snobbery evaporates, the zest has gone out of education; for it is not going to mean more money, or more power over others, or a better social position, or at least a steady and respectable job, few people are going to take the trouble to acquire education. For deteriorate it as you may, education is still going to demand a good deal of drudgery. And the majority of people are incapable of enjoying leisure—that is, unemployment plus an income and a status responsibility—in any but pretty simple form—such as balls propelled by hand, by foot, and by engines or tools of various types; in playing cards; or in watching dogs, horses or other men engage in feats of speed and skill. |
Which of the following statements is NOT true
A．Education is closely connected with the social demands.
B．Education deprives people of the political rights.
C．Education has many problems to be solved.
D．People get education because they want to take advantage of other people.