用户最早曾使用过Windows1、Windows2和Windows3。然后就开始以软件发布年份命名如Windows95与Windows98，而专业版命名为4.0。Windows2000专业版也是根据发布年份命名的。
新千年按照年份命名的工作受阻。微软不敢为其新系统命名Windows01，而命名Windows2001也不合适，可以想像电影《2001太空漫游》(2001:ASpaceOdyssey)中那些有关计算机行凶的笑话。因此，新 *** 作系统就成了XP，“体验”一词的不完整缩写。
下一个版本再找反应其目标的两个字母缩写就困难了，于是就推出Vista。Vista遭到“炮轰”，迫使微软与之“决裂”，推出新版本Windows7。
微软对Windows7命名的官方论据是该版本是第七个版本。从WindowsNT4.0开始算起，跳过Windows98将XP和2000算作第5个版本，Vista就是第6个版本。
微软Windows总裁史蒂文-新诺夫斯基(StevenSinofsky)对此解释不同，他将Windows95视为Windows第四个版本，Windows7是Windows4.0的后续版本，而不是Windows95的后续版本。
Windows7实际上就是Windows6.1，因为Windows7只是在Vista上进行了较小的升级，能够在Vista上运行的程序也可以在Windows7上运行。
微软全球副总裁迈克-纳什(MikeNash)在微软官方Windows博客中称：“公司决定采用Windows7命名的理由很简单。仅仅说公司为了给Windows取一个有抱负的名字对我们的努力并不公平。我们仍然在实现WindowsVista的抱负，在WindowsVista向下一代Windows转变中投入了巨资。”
市场咨询公司KurtSalmonAssociates零售战略家约翰-朗(JohnLong)指出，“Vista”一词并不是在所有语言中都被接受，尤其对Windows这类跨全球产品至关重要。朗说：“按照数字顺序命名符合逻辑。”他还指出，即使微软在命名上犹豫不决，最起码应该忠实于“Windows”品牌。
朗说，“七宗罪”除外，数字“7”是个吉利数字，包含有积极含义。在日本，“7”是个吉祥数字。
Windows7之后的下一个版本应该为Windows8，这在亚洲是个吉祥数字。“8”是中国最吉利的数字，或刺激中国购买力。
苹果 *** 作系统采用的就是1-9的数字。等推出当前版本10时，苹果开始添加了大型猫科动物的名字：Cheetah、Puma、Jaguar、Panther、Tiger、Leopard和SnowLeopard。
Windows产品还面临许多挑战，Google也计划推自己的 *** 作系统。那时，苹果 *** 作系统命名时会锁定为猫科动物，微软 *** 作系统命名时则可能锁定为狗：WindowsGreyhound(速度快)、WindowsDachshund(紧凑、适合小型计算机)或WindowsCockerSpaniel(界面相当漂亮)。
Sex 色欲Gluttony 暴食
Greed 贪婪
Lazy 懒惰
Jealousy 嫉妒
Pride 傲慢
Rage 暴怒
七宗罪——饕餮、贪婪、懒惰、淫欲、傲慢、嫉妒和暴怒——被天主教认为是遭永劫的七种大罪，曾屡次出现在《圣经》、著名绘画作品及中世纪教会人士布道的题目中，特别是在托马斯·阿奎那的宗教著作、但丁的《神曲》和乔叟的《坎特伯雷故事集》中的论述犹为著名。
“Seven”在宗教上是个神秘的数字，这一点在旧约中有最充分的表现。上帝用七天造亚当，取出亚当的第七根肋骨造了夏娃。撒旦的原身是有七个头的火龙（《启示录》第十二章第三节写道:“有一条大红龙，七头，也戴着冠冕……火龙就是那古蛇，名叫魔鬼，又叫撒旦，是迷惑普天下的……”），撒旦也是地狱中最大的魔王，共有七名堕落天使被称为撒旦，其中最有名的莫过于路西法 (Lurifer)，《失乐园》记述的其实就是路西法，其余六名被称为撒旦魔王的堕落天使是：何撒兹勒 (Azazel，电影《驱魔人》中提及的恶魔。) 、别西人(Beelzubub)、彼列 (Beliel)、亚巴顿 (Abadon)、莫斯提马 (Mastema)、萨麦尔 (Samael)。到十六世纪后，基督教更直接用撒旦的七个恶魔的形象来代表七种罪恶（七宗罪，the seven deadly sins）：傲慢 (Pride)，嫉妒(Envy)，暴怒(Wrath)，懒惰(Sloth)，贪婪(Greed)，饕餮(Gluttony)，以及贪欲(Lust)。
七宗罪
七宗罪属于人类恶行的分类，并由13世纪神道会神父圣多玛斯?阿奎纳列举出各种恶行的表现。天主教教义中提出‘按若望格西安和教宗额我略一世的见解，分辨出教徒常遇到的重大恶行’。‘重大’在这里的意思在于这些恶行属于原罪，例如盗贼的贪婪源于欲望。
这些恶行最初是由希腊神学修道士庞义伐草撰出8种损害个人灵性的恶行，分别是贪食、好色、贪财、伤悲、愤怒、懒惰、自负及骄傲。庞义伐观察到当时的人们逐渐变得自我中心，尤以骄傲为甚。懒惰在这里是指‘精神上懒惰’。
六世纪后期，教宗额我略一世将那8种罪行减至7项，将自负归并入骄傲，懒惰归并入伤悲，并加入妒忌。他的排序准则在于对爱的遗背程度。其顺次序为：骄傲、妒忌、愤怒，伤悲、贪婪、贪食及好色。较后期的神学家如圣多玛斯?阿奎纳则对这个排序方式抱有不同的意见。
相对于七宗罪，天主教列出了七德行（谦卑，温纯，善施，贞洁，适度，热心及慷概）。
‘重大恶行’与不可饶恕的大罪是不可混而一谈。
但丁在神曲里根据恶行的严重性顺序排列七宗罪，其次序为：
一）好色－不合法礼的性欲，例如通奸。（但丁的标准是‘过份爱慕对方’，而这样便会贬低了神对人们的爱）。
二）贪食－浪费食物，或是过度放纵食欲、酗酒或屯积过量的食物（但丁的观点是‘过份贪图逸乐’）。
三）贪婪－希望占有比所需更多为之贪婪（或是以但丁的观点，贪婪是‘过度热衷于寻求金钱上或权力上的优越’）。
四）懒惰－懒惰及浪费时间
懒惰被宣告为有罪是因为：
其他人需更努力工作以填补缺失
因应该的事情还没有做好，对自己是百害而无一利
均衡：一方比另一方付出更多（从但丁的神学观念上去看，懒惰是‘未能全心爱上帝，未能全副精神爱上帝，未能全人之心灵爱上帝’－具体来说包括懒惰、怯懦、缺乏想像力、满足及无责任心。
五）愤怒－源自憎恨而起的不适当（邪恶的）感觉，复仇或否定他人，在律法所赋与的权力以外，行使惩罚他人的意欲亦被归作愤怒（但丁描述为"love of justice perverted to revenge and spite"）。
六）妒忌－因对方所拥有的资产比自己丰富而心怀怨怒（但丁说：‘Love of one's own good perverted to a desire to deprive other men of theirs’）。
七）骄傲－期望他人注视自己或过度爱好自己（因拥有而感到比其他人优越）(holding self out of proper position toward God or fellowsDante's definition was "love of self perverted to hatred and contempt for one's neighbor")。
各种罪行其实环环相扣，and various attempts at causal hierarchy have been made。例如骄傲（过度迷恋自己）其实暗示了贪食（过份消耗或浪费食物），其余各种罪行亦有相同的连系。每种罪行其实在表现出自视比神更重要，因而未能全心全意全神地投入去爱神。The Scholastic theologians developed schema of attribute and substance of will to explain these sins.
四世纪当时的埃及僧侣 Evagrius Ponticus defined the sins as eight deadly "passions", and in 东正教，these impulses are still characterized as "deadly passions" rather than sins in and of themselves. Instead, to invite and entertain or to refuse to attempt resistance against these passions is considered sinful in Orthodox Christian moral theology.
在天主教教义, consisting of 2,865 numbered sections and first published in 1992 by order of 教宗若望·保禄二世, the seven deadly sins are dealt with in one paragraph. The principal codification of 道德 transgression for Christians continues to be the 十诫 and the 至福, which are a positive statement of morality.
四种基本美德和神学三美德合称为七德行。
As was previously mentioned, the Latin words for the sins are: superbia, invidia, ira, accidia, avaritia, gula and luxuria. The first letters of these words (with the order changed) form the medieval Latin word saligia, whence the verb saligiare (to commit a deadly sin) is taken.
与恶行相呼应的恶魔
1589年Peter Binsfeld把每种罪行配对各个恶魔，who tempted people by means of the associated sin. 根据 Binsfeld 的分类，其配对如下：
Lucifer：骄傲
Mammon：贪婪
Asmodai：好色
Satan：愤怒
Beelzebub：贪食
Leviathan：妒忌
Belphegor：懒惰
Main article: Lust
Lust or lechery, is usually thought of as excessive thoughts or desires of a sexual nature. Aristotle's criterion was excessive love of others, which therefore rendered love and devotion to God as secondary.
Giving in to lusts can lead to sexual or sociological compulsions and/or transgressions including (but not limited to) sexual addiction, fornication, adultery, bestiality, rape, perversion, and incest. In Dante's Purgatorio, the penitent walks within flames to purge himself of lustful/sexual thoughts and feelings. In Dante's "Inferno" unforgiven souls of the sin of lust are blown about in restless hurricane like winds symbolic of their own lack of self control to their lustful passions in earthly life.
[edit] Gluttony
Main article: Gluttony
"Excess"
(Albert Anker, 1896)Derived from the Latin gluttire, meaning to gulp down or swallow, gluttony (Latin, gula) is the over-indulgence and over-consumption of anything to the point of waste. In the Christian religions, it is considered a sin because of the excessive desire for food, or its withholding from the needy.[7]
Depending on the culture, it can be seen as either a vice or a sign of status. Where food is relatively scarce, being able to eat well might be something to take pride in (although this can also result in a moral backlash when confronted with the reality of those less fortunate). Where food is routinely plentiful, it may be considered a sign of self-control to resist the temptation to over-indulge.
Medieval church leaders (e.g., Thomas Aquinas) took a more expansive view of gluttony,[7] arguing that it could also include an obsessive anticipation of meals, and the constant eating of delicacies and excessively costly foods.[8] Aquinas went so far as to prepare a list of six ways to commit gluttony, including:
Praepropere - eating too soon.
Laute - eating too expensively (washedly).
Nimis - eating too much.
Ardenter - eating too eagerly (burningly).
Studiose - eating too daintily (keenly).
Forente - eating wildly (boringly).
[edit] Greed
Main article: Greed
Greed (Latin, avaritia), also known as avarice or covetousness, is, like lust and gluttony, a sin of excess. However, greed (as seen by the church) is applied to the acquisition of wealth in particular. St. Thomas Aquinas wrote that greed was "a sin against God, just as all mortal sins, in as much as man condemns things eternal for the sake of temporal things." In Dante's Purgatory, the penitents were bound and laid face down on the ground for having concentrated too much on earthly thoughts. "Avarice" is more of a blanket term that can describe many other examples of greedy behavior. These include disloyalty, deliberate betrayal, or treason,[citation needed] especially for personal gain, for example through bribery . Scavenging[citation needed] and hoarding of materials or objects, theft and robbery, especially by means of violence, trickery, or manipulation of authority are all actions that may be inspired by greed. Such misdeeds can include simony, where one profits from soliciting goods within the actual confines of a church.
[edit] Acedia
Main article: Acedia
Acedia (Latin, acedia) (from Greek ακηδία = neglect to take care of something - and in this case neglect to do whatever one should do in order to be saved) is apathetic listlessnessdepression without joy. It is similar to melancholy, although acedia describes the behaviour, while melancholy suggests the emotion producing it. In early Christian thought, the lack of joy was regarded as a wilful refusal to enjoy the goodness of God and the world God createdby contrast, the apathy was regarded as a spiritual affliction that discouraged people from their religious work.
When Thomas Aquinas described acedia in his interpretation of the list, he described it as an uneasiness of the mind, being a progenitor for lesser sins such as restlessness and instability. Dante refined this definition further, describing acedia as the failure to love God with all one's heart, all one's mind and all one's soulto him it was the middle sin, the only one characterised by an absence or insufficiency of love.
[edit] Despair
Main article: Despair
Despair (Latin, Tristitia) describes a feeling of dissatisfaction or discontent, which causes unhappiness with one's current situation. Since unhappiness inherently results from the sin, the sin was sometimes referred to as sadness. Since sadness often results in acedia, Pope Gregory's revision of the list subsumed Despair into Acedia.
This section requires expansion.
[edit] Sloth
Main article: Sloth (deadly sin)
Gradually, the focus came to be on the consequences of acedia, rather than the cause, and so, by the 17th century, the exact deadly sin referred to was believed to be the failure to utilize one's talents and gifts.[citation needed] In practice, it came to be closer to sloth (Latin, Socordia) than acedia. Even in Dante's time there were signs of this changein his Purgatorio he had portrayed the penance for acedia as running continuously at top speed.
The modern view goes further, regarding laziness and indifference as the sin at the heart of the matter. Since this contrasts with a more wilful failure to, for example, love God and his works, sloth is often seen as being considerably less serious than the other sins, more a sin of omission than of commission.
[edit] Wrath
Main article: Wrath
Wrath (Latin, ira), also known as anger or "rage", may be described as inordinate and uncontrolled feelings of hatred and anger. These feelings can manifest as vehement denial of the truth, both to others and in the form of self-denial, impatience with the procedure of law, and the desire to seek revenge outside of the workings of the justice system (such as engaging in vigilantism) and generally wishing to do evil or harm to others. The transgressions born of vengeance are among the most serious, including murder, assault, and in extreme cases, genocide. Wrath is the only sin not necessarily associated with selfishness or self-interest (although one can of course be wrathful for selfish reasons, such as jealousy, closely related to the sin of envy). Dante described vengeance as "love of justice perverted to revenge and spite". In its original form, the sin of wrath also encompassed anger pointed internally rather than externally. Thus suicide was deemed as the ultimate, albeit tragic, expression of wrath directed inwardly, a final rejection of God's gifts.
[edit] Envy
Main article: Envy
Like greed, Envy (Latin, invidia) may be characterized by an insatiable desirethey differ, however, for two main reasons. First, greed is largely associated with material goods, whereas envy may apply more generally. Second, those who commit the sin of envy resent that another person has something they perceive themselves as lacking, and wish the other person to be deprived of it. Dante defined this as "love of one's own good perverted to a desire to deprive other men of theirs." In Dante's Purgatory, the punishment for the envious is to have their eyes sewn shut with wire because they have gained sinful pleasure from seeing others brought low. Aquinas described envy as "sorrow for another's good".[9]
[edit] Pride
Main article: Pride
In almost every list Pride (Latin, superbia), or hubris, is considered the original and most serious of the seven deadly sins, and indeed the ultimate source from which the others arise. It is identified as a desire to be more important or attractive than others, failing to acknowledge the good work of others, and excessive love of self (especially holding self out of proper position toward God). Dante's definition was "love of self perverted to hatred and contempt for one's neighbor." In Jacob Bidermann's medieval miracle play, Cenodoxus, pride is the deadliest of all the sins and leads directly to the damnation of the titulary famed Parisian doctor. In perhaps the best-known example, the story of Lucifer, pride (his desire to compete with God) was what caused his fall from Heaven, and his resultant transformation into Satan. In Dante's Divine Comedy, the penitents were forced to walk with stone slabs bearing down on their backs in order to induce feelings of humility.
[edit] Vainglory
Main article: Vainglory
Vainglory (Latin, vanagloria) is unjustified boasting. Pope Gregory viewed it as a form of pride, so he folded vainglory into pride for his listing of sins.
The Latin term gloria roughly means boasting, although its English cognate - glory - has come to have an exclusively positive meaninghistorically, vain roughly meant futile, but by the 14th century had come to have the strong narcissistic undertones, of irrelevant accuracy, that it retains today[10]. As a result of these semantic changes, vainglory has become a rarely used word in itself, and is now commonly interpreted as referring to vanity (in its modern narcissistic sense).
更详细资料，就要参考《圣经》中原罪体系论。
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