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IT Senior High

(5)についてです。 return 1とはどういうことですか?この場合kazuは5なので関係ないですか?

表示するに をひとまとまり する。 (kazu を指す。 8], [11, 0から ・参照す 値配 H ものを てい Foxr- を返す関数である。 (1) Tokuten [50, 40, (2) saidai 0 (3) bango=0 (4) 10から (5) (6) (7) ..(D), 35, 70] ① まで1ずつ増やしながら繰り返す もしTokuten [1] (2) saidaiならば! saidai Tokuten[i] bango- (日) 表示する(最高点 1 ', saidai, "出席番号 (イ) (エ) () (Tokuten) + (Tokuten) 1 < 素数 (Tokuten) (7) bango (ケ) (1)> bango + 1 -1 (カ 444 saidai 配 Takuten 要素を比較する (関数) 次のプログラムの(1)~(3),(5)5が,(4)12が入力された場合に「答え は」に続いて表示されるも def funcl (kazu): x = kekka=0 for i in range (1, kazu + 1): kekka = kekka + i return kekka int(input('正の整数を入力)) 8 print('答えは', func1 (x)) (3) 234 def func3 (kazu): pai = 3.14 (2) 1 kekka = 1 for i in range (kazu, 0, -1) def func2(kazu): 2 3 4 5 6 7 kekka = kekka * 1 return kekka x = int(input('正の整数を入力 8 print('答えは', func2 (x)) (4) return pai * kazu * kazu 3 15 x = float(input('正の数を入力) 6 print('答えは', func3(x)) def func4(kazu): kekka = [] for i in range(1, kazu if kazu i == 0: kekka.append(i 6 return kekka 7 14 15 (5) def func5(kazu): if kazu == 0: return 1 return kazu * func5 (kazu-1) 6 x = int(input('正の整数を入力リ) 7 print('答えは', func5(x)) 8 x = int(input('正の整数を入 9 print('答えは', func4(x)) input()の戻り値は文字列であ ため,(3)では float() を使って 小数点型に,そのほかは int( ) 数型に変換している。

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English Senior High

赤い下線のところがどういう構造になっているか分からないです、教えてくださいm(_ _)m

moving from " (1) 点) There are historians and others who would like to make a neat division between "historical facts" and "values." The trouble is that values even enter into deciding what count as facts-there is a big leap involved in 'raw data" to a judgement of fact. More important, one finds that the more complex and multi-levelled the history is, and the more important the issues it raises for today, the less it is possible to sustain a fact-value division. But this by no means implies that there has simply to be a conflict of prejudices and biases, as the data are manipulated to suit one worldview or another. What it does mean is that the self of the historian is an important factor. The historian is shaped by experiences, contexts, norms, values, and beliefs. When dealing with history, especially the sort of history that is of most significance in philosophy, that shaping is bound to be relevant. As far as possible it needs to be articulated and open to discussion. The best historians are well aware of this. They are alert to many dimensions of bias and to the endless (and therefore endlessly discussable) significance of their own horizons and presuppositions. A great deal can of course be learned from those who do not share our presuppositions. Our capacity to make wise, well-supported judgements in matters of historical fact and significance can only be formed over years of discussion with others, many of whom have very different horizons from our own. It is possible to I have a 12-year-old chess champion or mathematical or musical genius, but it is unimaginable that the world's greatest expert on Socrates could be that age. The difficulty is not just one of the time to assimilate information; it is (2)

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