问题 单项选择题 B型题

属于n-6系列不饱和脂肪酸的是()

A.亚油酸

B.γ-亚麻酸

C.油酸

D.EPA

E.DHA

答案

参考答案:B

解析:1.人体除了从食物中得到的脂肪酸之外,还能自身合成多种脂肪酸。ω-3脂肪酸和ω-6脂肪酸是人体必需而自身又不能合成的,只能从食物中摄取。科学界把ω-3脂肪酸和ω-6脂肪酸叫做必需脂肪酸,俗称"亚麻酸"和"亚油酸"。 2.有些脂肪酸机体自身不能合成,机体生命活动又必不可少,必须由食物供给的脂肪酸即为必需脂肪酸(EFA),如亚油酸(n-6)和α-亚麻酸(n-3)。只要食物中亚油酸供给充足,人体内就可用亚油酸为原料合成体内所需要的n-6系脂肪酸,如γ-亚麻酸、花生四烯酸等。同理α-亚麻酸在体内可合成所需的n-3系的脂肪酸,如二十碳五烯酸(EPA)和二十二碳六烯酸(DHA),两者即我们常说的"脑黄金"。也就是说亚油酸是体内n-6系脂肪酸的前体,而α-亚麻酸则是体内n-3系脂肪酸的前体。在体内n-6系的PU-FA(多不饱和脂肪酸)不可能转变为n-3系PUFA(多不饱和脂肪酸)。 3.单不饱和脂肪酸是指含有1个双键的脂肪酸。最常见的是油酸(C18:1,顺-9)。油酸几乎存在于所有的植物油和动物脂肪中,其中以橄榄油、棕榈油、低芥酸菜子油、花生油、茶子油、杏仁油和鱼油中含量最高。

单项选择题
问答题

(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".