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Maqâshid Syarî’ah Perception Toward Letter of Credit as Export-Import Risk Mitigation at Indonesian Fishery Trade Experience Maqâshid Syarî'ah对信用证作为印尼渔业贸易进出口风险缓解的看法
Pub Date : 2021-10-09 DOI: 10.21111/tsaqafah.v17i1.6761
Imam Kamaluddin, Eka Risana Putri, Setiawan bin Lahuri, Suyoto Arief
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引用次数: 0
Analysis of Alternative Dispute Resolution in non-litigation dispute resolution on Islamic Mortgage: at the Ombudsman Institution Yogyakarta 伊斯兰抵押贷款非诉讼纠纷解决中的替代性纠纷解决分析:在日惹申诉专员机构
Pub Date : 2021-10-09 DOI: 10.21111/tsaqafah.v17i1.6760
Mulyono Jamal, A. A. Mahfudz, S. Syamsuri, R. Handayani
Limited information, experience, and very low economic conditions are the background of business dispute cases, especially in Islamic mortgages. Business dispute cases, including Islamic mortgage, have so far been resolved using non-litigation settlements using Alternative Dispute Resolution (ADR), it is considered easier, does not incur expensive costs, is familial, and achieves the goal of dispute resolution, namely win-win solutions. Settlement of disputes using this method has been regulated in Law Number 30 of 1999 concerning arbitration and alternative dispute resolution. In this case, the Yogyakarta Ombudsman as one of the non-litigation institutions also takes part in resolving disputes non-litigation. This study aims to analyze the method used, namely alternative dispute resolution in resolving disputes over sharia mortgage loans. Finally, this research finds that in the process of resolving disputes over sharia mortgages with alternative dispute resolution, the method of consultation, negotiation, Volume 17, Number 1, May 2021, 207-228 Mulyono Jamal, Akhmad Afandi Mahfudz, Syamsuri, Resi Handayani 208 Journal TSAQAFAH mediation, and expert judgment is used. The alternative dispute resolution method prioritizes peace and a win-win solution or conditions that are favorable to the parties, but in this case, the non-litigation dispute resolution method does not succeed in bringing about peace or a win-win solution.
有限的信息、经验和极低的经济条件是商业纠纷案件的背景,尤其是伊斯兰抵押贷款案件。到目前为止,包括伊斯兰抵押贷款在内的商业纠纷案件都是通过使用替代性纠纷解决方案(ADR)的非诉讼解决方案来解决的,它被认为更容易,不产生昂贵的成本,具有家族性,并实现了纠纷解决的目标,即双赢的解决方案。1999年关于仲裁和替代性争端解决的第30号法律对使用这种方法解决争端作出了规定。在这种情况下,日惹监察员作为非诉讼机构之一,也参与了非诉讼纠纷的解决。本研究旨在分析在解决伊斯兰教法抵押贷款纠纷中所使用的替代性纠纷解决方法。最后,本研究发现,在通过替代性纠纷解决方案解决伊斯兰教法抵押贷款纠纷的过程中,采用了协商、协商的方法,第17卷第1期,2021年5月,207-228 Mulyono Jamal,Akhmad Afandi Mahfudz,Syamsuri,Resi Handayani 208 Journal TSAQAFAH调解和专家判断。替代性争端解决方法优先考虑和平和双赢解决方案或有利于各方的条件,但在这种情况下,非诉讼争端解决方法无法成功实现和平或双赢解决方案。
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引用次数: 2
Analisis Pelaksanaan Pendidikan Pranikah di Kabupaten Ponorogo Tahun 2020 Ponorogo Capital 2020教育绩效分析
Pub Date : 2021-01-01 DOI: 10.21111/TSAQAFAH.V17I1.6476
Neneng Uswatun Khasanah, A. Rachmawati, R. Rahmawati
One of the important roles of harmonious marriage and family is to educate future generations. In ‎this case, education is needed so that these goals can be achieved properly. To realize an ideal ‎education, support from government institutions is needed. For this reason, the government with ‎various considerations has issued the regulations related to the non-formal education that is ‎called by pre-marriage courses. This regulation can be used as a guide in organizing pre-marriage ‎courses. The purpose of this research is to find out how the implementation and evaluation of ‎pre-marriage courses education in Ponorogo Regency year 2020. This research is field research, ‎the method is descriptive with a qualitative approach. The purpose of this research is to find out ‎how the implementation and evaluation of premarital education in Ponorogo Regency in 2020. ‎This type of research is field research, the method is descriptive with a qualitative approach. The ‎results of the research show that the Ministry of Religion of Ponogoro Regency in collaboration ‎with the Office of Religious Affairs has been consistent in carrying out pre-marriage courses even ‎though they have been faced with various obstacles starting from 2008 until now. In addition, ‎the existence of pre-marital courses proves the government's contribution to reducing the divorce ‎rate at a young age.‎
和谐婚姻家庭的重要作用之一是教育后代。在这种情况下,教育是必要的,这样才能适当地实现这些目标。要实现理想的教育,需要政府机构的支持。为此,政府出于各种考虑,出台了有关婚前课程所称的非正规教育的规定。这一规定可以作为组织婚前课程的指南。本研究的目的是了解波诺罗戈县2020年婚前课程教育的实施和评估情况。本研究为实地调查,研究方法为定性描述。本研究的目的是了解2020年波诺罗戈县婚前教育的实施和评估情况。这种类型的研究是实地研究,方法是定性方法的描述。研究结果表明,波诺戈罗摄政王宗教部与宗教事务局合作,尽管从2008年至今面临各种障碍,但始终坚持开展婚前课程。此外,婚前课程的存在证明了政府对降低青少年离婚率的贡献
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引用次数: 0
Ma’rifatullāh of Ibnu ‘Athā’illāh in the Face of Peak Experience of Abraham Maslow 面对马斯洛的高峰体验,Ibnu ' Athā '的Ma 'rifatullāh
Pub Date : 2021-01-01 DOI: 10.21111/TSAQAFAH.V17I1.6704
N. Ihsan, Moh. Isom Mudin, Abdul Rohman
When a person reaches the main goal in his life, he is experiencing greater happiness. He will feel a diverse psychological condition from an ordinary individual. It was then that he reached the peak of his experience. Within the Islamic heritage, particularly in Sufism, the pinnacle aim in this legacy is  ma’rifatullāh , knowing Allah and understanding His existence and essence. Ibnu ‘Athā’illāh is a Sufi who discussed the concept of  ma’rifatullāh  comprehensively. At the same time, in the tradition of Western psychology, the term peak experience initiated by Abraham Maslow has also been broadly recognized. This paper explores the degree of similarities and differences between the two and confronts the concept of  ma’rifatullāh  with the idea of peak experience. The data in this paper is collected using documentary techniques. To analyze these two issues, the writers employ a descriptive-analytic method. This research is conducted within the discipline of Islamic psychology, utilizing a Sufistic approach. This study concludes that there are similarities and differences between these two concepts—the similarity between the two lies in the ecstatic condition of the perpetrator. Meanwhile, the differences are pretty numerous, mainly due to the difference between the two underlying worldviews. Ma’rifatullāh  is founded on a revelation-based Islamic worldview, while peak experience is established upon a Western worldview based on secular humanism.
当一个人达到人生的主要目标时,他就会体验到更大的幸福。他会感受到与普通人不同的心理状态。那时他的阅历达到了顶峰。在伊斯兰遗产中,特别是在苏菲主义中,这个遗产的最高目标是ma 'rifatullāh,认识安拉并理解他的存在和本质。Ibnu ' athha ' illāh是一位苏菲派,他全面地讨论了马的概念'rifatullāh。与此同时,在西方心理学传统中,马斯洛提出的高峰体验一词也得到了广泛认可。本文探讨了两者之间的异同程度,并以高峰体验的思想来面对ma 'rifatullāh的概念。本文采用文献法收集数据。为了分析这两个问题,作者采用了描述分析法。这项研究是在伊斯兰心理学的学科范围内进行的,利用苏菲主义的方法。本研究认为,这两个概念既有相似之处,也有不同之处——两者的相似之处在于行为人的狂喜状态。同时,差异是相当多的,主要是由于两种基本世界观之间的差异。马'rifatullāh建立在以启示为基础的伊斯兰世界观上,而高峰体验建立在以世俗人文主义为基础的西方世界观上。
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引用次数: 0
Handling Troubled Students at School with Death Education Program 用死亡教育计划处理学校问题学生
Pub Date : 2021-01-01 DOI: 10.21111/TSAQAFAH.V17I1.6697
Azam Syukur Rahmatullah
This study discusses the solution that is not widely applied to settle troubled students in Indonesia. Generally, the resolving applied is based on the cognitive aspect. The spiritual element is less accustomed to and less cultivated. Suggestion method, physical punishment method, and lecture method are widely used to help heal and enlighten troubled students. However, one religious school in Kebumen, Indonesia, still applies a different approach and strategy from the other schools and Madrasah (Islamic schools). Madrasah Aliyah Plus Nururohmah implements cognitive to enrich and cultivate the death education program. As a media which changes the misbehaving students to be good, and have mature behavior and mindset. This type of research is field research (Field Research), research conducted systematically by lifting the data in the field, researchers directly come to the field to obtain the necessary data. The approach used is an ethnomethodological approach. Several stages were conducted, including demonstration of death, muhasabah graveyard, and going to some funerals, in which there was counseling in-between. Those stages aim to help fix, enrich, enlighten, and lead the misbehaving students to have good and positive attitudes.
本研究探讨的解决方案,并没有广泛应用于解决问题的学生在印度尼西亚。一般来说,解决方法是基于认知方面的。精神因素不太习惯,也不太培养。建议法、体罚法和训导法被广泛应用于治疗和启蒙问题学生。然而,印度尼西亚Kebumen的一所宗教学校仍然采用与其他学校和Madrasah(伊斯兰学校)不同的方法和策略。Madrasah Aliyah Plus Nururohmah实施认知来丰富和培养死亡教育项目。作为一种媒介,将不良行为的学生转变为良好的学生,使他们拥有成熟的行为和心态。这种类型的研究是实地调查(field research),通过系统地提取实地的数据进行研究,研究人员直接来到实地获取必要的数据。所使用的方法是一种民族方法学方法。我们进行了几个阶段,包括死亡示范,muhasabah墓地,以及参加一些葬礼,其间有咨询。这些阶段的目的是帮助纠正、丰富、启发和引导行为不端的学生拥有良好和积极的态度。
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引用次数: 0
Eksistensi Pendidikan Karakter di Era Pandemi Covid 19 (Studi di Pondok Modern Darussalam Gontor Putri I) Covid大流行的性格教育的存在(达鲁萨拉姆·贡托公主一世小屋的研究)
Pub Date : 2021-01-01 DOI: 10.21111/TSAQAFAH.V17I1.6426
M. Muslih, M. Choliq, Ida Susilowati, M. Rofiq
The Covid-19 pandemic has hampered the process of character building and has an impact on the moral decadence of students in schools. The lack of monitoring of the competence of educators in the online system causes a decrease in the character of students. This is due to the lack of exemplary in thinking, ethics, speaking, and acting obtained by students. It is important to instill character education in students so that they have characters based on religious values such as in Islamic boarding schools. This research aims to examine the existence of Islamic boarding schools in implementing character education in the pandemic era with the object Pondok Modern Darussalam Gontor (PMDG) for Girls 1 Mantingan Ngawi, East Java. This research is a literature study with the type of research is qualitatively, while the method is descriptive analytic. The results show that PMDG for Girls 1 is able to show its existence in implementing character education even in the pandemic era. This can be seen from the effectiveness of the dormitory system that can support face-to-face learning as an effort to internalize character education in Islamic boarding schools. This can be achieved by applying the discipline health protocol in the Pesantren environment before starting face-to-face learning. In addition, it is also supported by various Pesantren disciplines such as prohibiting students from leaving campus except in very emergency conditions and accompanied by special officers.
新冠肺炎疫情阻碍了品格建设进程,并对学校学生的道德堕落产生了影响。在线教育系统缺乏对教育者能力的监控,导致了学生素质的下降。这是由于学生在思想、道德、言语、行为等方面缺乏榜样。向学生灌输品格教育是很重要的,这样他们就能拥有基于宗教价值观的品格,比如在伊斯兰寄宿学校。本研究旨在考察伊斯兰寄宿学校在流行病时代实施品格教育的存在,并以东爪哇曼汀安·恩加维的Pondok现代达鲁萨兰国贡托(PMDG)为对象。本研究为文献研究,研究类型为定性研究,研究方法为描述性分析。结果表明,即使在大流行时代,《女童品格教育目标1》在实施品格教育方面也能够显示其存在。这可以从宿舍制度的有效性中看出,它可以支持面对面的学习,作为伊斯兰寄宿学校内化品格教育的努力。这可以通过在开始面对面学习之前在Pesantren环境中应用学科健康协议来实现。此外,它还得到了各种Pesantren纪律的支持,例如禁止学生离开校园,除非在非常紧急的情况下并在特别官员的陪同下。
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引用次数: 0
Madrasah Education in Secular, Modern and Multicultural Singapore: Challenges and Reforms 世俗、现代和多元文化新加坡的宗教教育:挑战与改革
Pub Date : 2021-01-01 DOI: 10.21111/TSAQAFAH.V17I1.6411
H. Helmiati
Madrasah education has become a major concern for secular, modern and pluralist Singapore due to government’s deep-seated anxiety about whether the Islamic school graduates can contribute to the national economy and integrate into national cohesion. T his article aims at exploring the challenges and reform of madrasah education within the secular, modern, and multicultural state. Data of this qualitative study were c ollect ed from official documents and websites, literature review, and interviews . S ome data and relevant literature are then presented and analyzed. It is found that madrasah education has constantly been perceived in a negative nuance due to its insignificant contribution to the country’s knowledge-based economy. The orthodox and conservative education system in madrasahs is also viewed as hindering Singapore’s racial and religious cohesion. These challenges then force Singaporean Muslims to reform its madrasahs by changing the orientation, revamping the system, improving quality , instilling national cohesion and increasing the funding . This study implies that reformation in Islamic education would be successful when stakeholders innovatively negotiating the pressures brought by the politics and the national government and adjusting to the identity and aspiration of local society.
由于政府对伊斯兰学校毕业生能否为国家经济做出贡献并融入国家凝聚力的根深蒂固的担忧,伊斯兰学校教育已成为世俗,现代和多元化的新加坡的主要关注点。本文旨在探讨伊斯兰学校教育在世俗、现代和多元文化国家中的挑战和改革。本定性研究的数据来源于官方文件和网站,文献综述和访谈。然后介绍和分析了一些数据和相关文献。研究发现,伊斯兰学校教育一直被认为是负面的细微差别,因为它对国家的知识经济的贡献微不足道。伊斯兰学校的正统和保守的教育体系也被视为阻碍了新加坡的种族和宗教凝聚力。这些挑战迫使新加坡穆斯林通过改变方向、改革体系、提高质量、灌输民族凝聚力和增加资金来改革其伊斯兰学校。本研究表明,当利益相关者创新地协商政治和国家政府带来的压力,并适应当地社会的认同和愿望时,伊斯兰教育改革将取得成功。
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引用次数: 0
MENOLAK STIGMATISASI: Upaya Deradikalisasi di Pondok Pesantren Modern Islam (PPMI) As-Salam Surakarta, Indonesia 拒绝污名:在印尼伊斯兰寄宿学校(PPMI) as salam as Surakarta的现代化努力
Pub Date : 2021-01-01 DOI: 10.21111/TSAQAFAH.V17I1.6427
I. Nasution, Syafieh Syafieh
Beberapa tahun belakangan ini pesantren dihadapkan pada stigma-stigma negatif yang diasosiasikan sebagai sentral pemahaman Islam fundamental dan menjadi akar bagi bersemainya gerakan radikal yang mengatasnamakan Islam. Radikalisme dipandang tidak sesuai dengan ideologi negara, sehingga eksistensi pesantren terkesan menjadi “tertuduh” sebagai anti terhadap ideologi negara. Artikel ini bertujuan untuk menunjukkan bahwa anggapan pesantren sebagai pusat gerakan radikalisme tidaklah benar. Penelitian ini mengambil Pondok Pesantren Modern Islam (PPMI) Assalaam sebagai objek penelitian. Melalui observasi partisipatoris, wawancara mendalam kepada pengasuh dan alumni Pondok Pesantren Modern Islam (PPMI) Assalaam dan studi kepustakaan serta menganalisinya dengan teori deradikalisasi agama,  artikel ini pada akhirnya menunjukkan bahwa Pondok Pesantren Modern Islam (PPMI) Assalaam sebagai salah satu pesantren dengan pola pengasuhan yang terbilang demokratis pada aspek pengajaran, ketat (otoriter) pada aspek pengganjaran, dan menggunakan pendekatan persuasif ( persuasive approach ). Hingga saat ini, fenomena radikalisme beragama di Pondok Pesantren Modern Islam Assalaam tidak ditemukan, karena implementasi pola pengasuhan yang demokratis tersebut masih berjalan efektif. Di samping itu, adanya pengajaran tauhid dan akhlak yang disertai pengawasan ketat di kalangan santri justru berperan sebagai “vaksin” bagi radikalisme beragama itu sendiri. Kegiatan yang super padat, baik yang bersifat intra maupun ekstra kurikuler, membuat santri sibuk dengan aktivitas positif sehingga tidak ada ruang bagi penyebaran radikalisme.
近年来,伊斯兰教面临着负面的耻辱,这些耻辱被认为是伊斯兰教基本理解的核心,是伊斯兰教以伊斯兰名义发起的激进运动的基础。激进主义被认为不符合国家的意识形态,因此寄宿学校的存在似乎是“被告”的反国家意识形态。本文的目的是指出,寄宿学校被认为是激进主义的中心是不正确的。这项研究以伊斯兰寄宿学校(PPMI)为研究对象。通过对保姆的partisipatoris观察,深入访谈和校友必读的书(PPMI)祝你伊斯兰现代文学研究和menganalisinya deradikalisasi宗教理论,本文最终表明,现代必读的书(PPMI)祝你作为伊斯兰寄宿学校之一,有民主同列在教学方面,严格的育儿模式(独裁)在报应之方面,使用方法有说服力(persuasive接近的地方)。到目前为止,伊斯兰寄宿学校的宗教激进主义现象还没有被发现,因为这种民主教育模式的实施仍然有效。此外,在santri进行陶希德的教导和严格监督的道德教育,实际上是宗教激进主义的“疫苗”。那些高度密集的活动,包括内部活动和课外活动,让santri忙于积极的活动,这样就没有激进主义的空间。
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引用次数: 2
Relasi Agama dan Ilmu dengan Peradaban Dalam Perspektif Malik Bennabi 马利克·本纳比视角下的宗教与科学关系
Pub Date : 2020-11-21 DOI: 10.21111/tsaqafah.v16i2.4999
Sujiat Zubaidi, M. Majid, M. Muttaqin
Makalah ini bertujuan untuk menemukan kerangka konsep dari sebuah peradaban dalam pandangan Malik Bennabi. Kajian tentang Malik Bennabi yang berkaitan dengan peranan ilmu dan agama sebagai dasar dari sebuah peradaban belum banyak dilakukan. Padahal Malik Bennabi merupakan seorang sosiolog muslim kontemporer yang sangat fenomal setelah Ibnu Khaldun. Dalam makalah ini metode yang digunakan adalah deskriptif analitis, dengan demikian maka penulis mencoba menganalisis corak pemikiran Malik Bennabi yang berkaitan dengan asal-usul munculnya sebuah peradaban, dilihat dari peranan agama dan ilmu di dalamnya.  Dalam kajian singkat ini, dapat dilihat bahwa sebuah peradaban terbentuk dari tiga unsur yaitu manusia, tanah dan waktu, yang mana ketiga unsur tersebut saja tidak mampu membentuk sebuah peradaban tanpa adanya katalisator yang disebut dengan agama. Agama sendiri memiliki hubungan yang sangat erat dengan ilmu. Seperti halnya yang ada dalam peradaban Islam, antara agama dan ilmu merupakan sebuah kesatuan yang tidak bisa dipisahkan antara satu dengan lainnya. Lain halnya dengan peradaban Barat yang ternyata agama di Barat sendiri tidak memiliki hubungan yang harmanonis dengan ilmu. Akan tetapi peradaban Barat bisa terwujud karena adanya sekularisme yaitu pemisahan antara agama dengan Ilmu. Dari dua corak peradaban tersebut, setidaknya masing-masing peradaban memiliki hubungan yang sangat erat dengan agama dan juga ilmu, terlepas dari sebesar apa dan bagaimana agama dan ilmu tersebut  berperan dalam kemajuan peradaban tersebut.
本文的目的是在马利克·本先知(Malik benprophet)看来,找到一个文明的概念框架。关于马利克·本先知(Malik ben预言家)关于科学和宗教在文明中所扮演的角色的研究还有待进行。尽管马利克·本先知是当代穆斯林社会学家,仅次于伊本·赫勒顿。在本文中使用的方法是分析性描述性的,因此作者试图分析马利克·本尼耶(Malik ben预言性)关于文明起源的思想特征,从其宗教和科学的作用来看。在这个简短的研究中,可以看到一种文明是由人类、土地和时间这三种元素组成的,这三种元素在没有宗教催化剂的情况下就无法形成一个文明。宗教本身与科学有着密切的联系。就像在伊斯兰文明中一样,宗教和科学是不可分割的统一。西方文明的另一种情况是,西方宗教本身与科学毫无关系。然而,西方文明之所以成为现实,是因为宗教和科学之间的世俗主义。在这两种文明的特征中,至少每一种文明都与宗教和科学有着密切的联系,尽管宗教和科学在文明的进步中发挥了多么大的作用。
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引用次数: 0
Benarkah Aristoteles dan Confucius menganut ajaran tauhid?‎ 亚里士多德和孔子是顺从的吗?对不起。
Pub Date : 2020-11-21 DOI: 10.21111/tsaqafah.v16i2.5062
Much Hasan Darojat
This article aims to delineate the weakness of Osman Bakr's notions who claims that al-Ghazali regarded Aristotle to have tawhidic belief. This opinion may lead to different views because it leads to confusion concerning this great figure of ×ujjat al-Islâm . In al-Ghazali’s various works, the author does not find such a claim. He merely classified the philosophers with their backgrounds, without showing any belief of their monotheistic principles. In addition, the author also refutes Osman's opinion, which says that if a Muslim recognizes Confucius's prophethood, he will not contradict to any Islamic teachings. This opinion seems to invite readers to acknowledge his prophethood even as a Muslim intellectual. These two figures are often the objects of study by number of researchers in the fields of philosophy and religion. However, a Muslim scholar must be able to place them according to their role and contribution critically and carefully. The author concludes that the above-mentioned claims are baseless and inaccurate arguments, so they deserve to be rejected. Number of works by those two figures do not show the arguments of the claim. In this article, the author applies the analytical text and descriptive analysis method by analysing the main sources that are relevant to the context of the issue.
这篇文章旨在描述奥斯曼·巴克尔的观念的弱点,他声称加扎利认为亚里士多德具有庸俗信仰。这一观点可能会导致不同的观点,因为它会导致对这位伟大的×ujjat al-Islâm人物的困惑。在加扎利的各种作品中,作者没有发现这样的说法。他只是根据哲学家的背景对他们进行分类,而没有表现出对他们一神教原则的任何信仰。此外,作者还驳斥了奥斯曼的观点,即如果一个穆斯林承认孔子的预言,他就不会与任何伊斯兰教义相矛盾。这一观点似乎邀请读者承认他的预言,即使是作为一名穆斯林知识分子。这两个人物经常是哲学和宗教领域许多研究者研究的对象。然而,穆斯林学者必须能够根据他们的角色和贡献,批判性地、谨慎地放置他们。提交人的结论是,上述主张是毫无根据和不准确的论点,因此应当予以驳回。这两个数字的作品数量并没有表明这一主张的论据。在这篇文章中,作者通过分析与问题背景相关的主要来源,运用分析文本和描述性分析方法。
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引用次数: 0
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