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中等

阅读文章,回答问题。

Success 
1) A young man of humble origins came to New York from the Midwest to seek his fortune. He dreamed, in the American way, of becoming a millionaire. He tried his luck on Wall Street. He was diligent and shrewd and, when he had to be, devious. He put together the deal and he did some things with an electronics acquisition that wouldn’t bear explaining. He succeeded even beyond his dream: he made twelve million dollars.
2) At first the young man assumed that everything was working out splendidly. “Isn’t it grand?” he said to his wife, once it was apparent that he had made twelve million dollars. His wife told him that it wasn’t grand, and he was a nobody.
3) “But that’s impossible,” the young man said. “I’m a rich person. We live in an era that celebrates rich people. Rich people are shown in the newspapers in the company of movie stars and famous novelists and distinguished dress designers. The names of the richest corporate raiders are known to every schoolboy. There are rich real estate sharks whose faces appear on the covers of glossy magazines.” But his wife said that his face would not, because he was a nobody. When he stressed the fact that he had twelve million dollars, his wife retorted that a lot of people did, but they were still nobodies.
4) “I could buy our way onto the committees of important charity balls,” the young man said, “then we’d be mentioned in the columns.” “Don’t kid yourself,” his wife said. “The important committees are already filled up with people who are really rich. People like us would end up working on something like a dinner-dance to benefit the American Psoriasis (牛皮癣) Foundation.” The young man mentioned that he owned a co-op apartment on Fifth Avenue that was worth two million dollars. His wife argued that, to a certain extent, two million-dollar co-ops were a dime a dozen. Then the young man boasted of owning a stretch limousine and said it was twenty-one and a half feet long. His wife brushed the idea aside, saying that nobody famous had ever ridden in something like that ,and neither Henry Kissinger nor Calvin Klein had ever heard of him, so he was still a nobody.
5) The young man was silent for a while. “Are you disappointed in me?” he finally said to his wife. “Of course I’m disappointed in you,” she said. “When you asked me to marry you , you said you would surely amount to something. How was I to know that you’d turn out to be a nobody?”
6) For a moment the young man looked defeated. Then he squared his shoulders and cleared his throat. “I’ll make them pay attention, ” he said. “I’ll buy a professional football team and argue a lot with the coach in public. Celebrities will join me to watch big games from the owner’s box.” The wife ridiculed him, saying that nobody could buy a professional football team for twelve million dollars, because professional football teams cost big bucks.
7) “Then I’ll buy a magazine and appoint myself chief columnist,” the young man said. “A tiny but exceedingly flattering picture of me will run next to my column every week. The owners of professional football teams will invite me to watch big games from the owner’s box.” The wife believed that he might be able to buy one of those weekly-shoppers throwaways for twelve million dollars, but not a real magazine. One couldn’t buy a real magazine for chicken feed.
8) The young man was very much hurt and asked his wife whether twelve million dollars were chicken feed. But his wife insisted, “it’s not big bucks.”
9) “But that’s not fair,” the young man said. “I’m a young man of humble origins who made twelve million dollars. I succeeded even beyond my dream. ” “Some of those things you did with the electronics acquisition probably weren’t fair either,” his wife said. “Fair isn’t being measured these days. What they measure is money.” Then the young man said, if that was the case, he would get more money by going back to Wall Street and making fifty million dollars.
10) But before the young man could make fifty million dollars a man from the Securities and Exchange Commission came and arrested him for having committed insider-trading violations in the electronics acquisition.
11) The young man was taken away from his office in handcuffs. A picture on the front page of the afternoon paper showed him leaving his arraignment trying to hide his face behind an $850 Italian overcoat. A long article in the morning paper used him as an example of a new breed of Wall Street traders who were the victims of their own greed, probably because of their humble origins. His friends and associates avoided him.
12) Only his wife stuck by him. She tried to see the bright side. “For someone with only twelve million dollars,” she said to the young man, “you’re getting to be pretty well known.”

中等

(1) The car pulled up and its driver glared at us with such sullen intensity, such hatred, that I was truly afraid for our lives. He looked like the sort of young man who might kill a president.
(2) He was glaring because we had passed him and for that offensive action he pursued us to the next stoplight so as to express his indignation and affirm his masculinity. I was with two women and was afraid for all three of us. It was nearly midnight and we were in a small, sleeping town with no other cars on the road.
(3) When the light turned green I raced ahead. He didn’t merely follow, he chased and with his headlights turned off. No matter what sudden turn I took, he followed. My passengers were silent. I knew they were alarmed, and I prayed that I wouldn’t be called upon to protect them. In that cheerful frame of mind, I turned off my own lights so I couldn’t be followed. It was madness. I was responding to a crazy as a crazy.
(4) “I’ll just drive to the police station,” I finally said, and as if those were the magic words, he disappeared.
(5) It seems to me that there has recently been an epidemic of auto macho—a competition perceived and expressed in driving. People fight it out over parking spaces. A toll booth becomes a signal for elbowing fenders. And beetle-eyed drivers hunch over their steering wheels, squeezing the rims, glowering, preparing the excuse of not having seen you as they muscle you off the road. Approaching a highway on an entrance ramp recently, I was strong-armed by a trailer truck so immense that its driver all but blew me away by blasting his horn. The behemoth was just inches from my hopelessly mismatched vehicle when I fled for the safety of the shoulder.
(6) The odd thing is that long before I was even able to drive, it seemed to me that people were at their finest and most civilized when in their cars. They seemed so orderly and considerate, so reasonable, staying in the right-hand lane unless passing, signaling all intentions. In those days you really eased into highway traffic, and the long, neat rows of cars seemed mobile testimony to the sanity of most people. Perhaps memory fails, perhaps there were always testy drivers, perhaps—but everyone didn’t give you the finger.
(7) A most amazing example of driver rage occurred recently in Manhattan. We were four cars abreast, stopped at a traffic light. And there was no moving even when the light had changed. A bus had stopped in the cross traffic, blocking our paths: it was normal-for-New-York-City gridlock. Perhaps impatient, perhaps late for important appointments, three of us nonetheless accepted what, after all, we could not alter. One, however, would not. He would not be helpless. He would go where he was going even if he couldn’t get there. He got out of his car and strode toward the bus, rapping smartly on its doors. When they opened, he exchanged words with the driver. The doors folded shut. He then stepped in front of the bus, took hold of one of its large windshield wipers and broke it.
(8) The bus doors reopened and the driver appeared, apparently giving the fellow a good piece of his mind. If so, the lecture was wasted, for the man started his car and drove directly into the bus. He rammed it. Even though the point at which he struck the bus, the folding doors, was its most vulnerable point, ramming the side of a bus with your car has to rank very high on a futility index. My first thought was that it had to be a rental car.
(9) To tell the truth, I could not believe my eyes. The bus driver opened his doors as much as they could be opened and he stepped directly onto the hood of the attacking car, jumping up and down with both his feet. He then retreated into the bus, closing the doors behind him. Obviously a man of action, the car driver backed up and rammed the bus again.
(10) It is tempting to blame such aggressive, uncivil and even neurotic behavior, but in our cars we all become a little crazy. How many of us speed up when a driver signals his intention of pulling in front of us? Are we resentful and anxious to pass him? How many of us try to squeeze in, or race along the shoulder at a lane merger?
(11) What is it within us that gives birth to such antisocial behavior and why, all of a sudden, have so many drivers gone around the bend? My friend, a Manhattan psychiatrist, calls it“a Rambo pattern. People are running around thinking the American way is to take the law into your own hands when anyone does anything wrong. And what constitutes ‘wrong’? Anything that cramps your style.”
(12) It seems to me that it is a new America we see on the road now. It has the mentality of a hoodlum and the backbone of a coward. The car is its weapon and hiding place, and it is still a symbol even in this. Road Rambos no longer represent a self-reliant, civil people tooling around in family cruisers. In fact, there aren’t families in these machines that charge headlong with their brights on in broad daylight, demanding we get out of their way. Bullies are loners, and they have perverted our liberty of the open road into drivers’ license. They represent an America that derides the values of decency and good manners, then roam the highways riding shotgun and shrieking freedom. By allowing this to happen, the rest of us approve.

 Answer the following essay question in English within 80-100 words.

中等

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Is Education Still an Important Part of Youth Athletics? 
(1)Education is an important theme in youth athletics in the US. Young kids, energetic, noisy, uncontrollable, confined to class, yearn for the relative freedom of the football field, the basketball court, the baseball diamond. They long to kick and throw things and tackle each other, and the fields of organized play offer a place in which to act out these impulses. Kids are basically encouraged, after all, to beat each other up in the football field. Yet for all the chaos, adult guidance and supervision are never far off, and time spent on the athletic fields is meant to be productive. Conscientious coaches seek to impart lessons in teamwork, self-sacrifice competition, gracious winning and losing, Teachers at least want their pupils worn out so they'll sit still in reading class.
(2)By the time children start competing for spots on junior high soccer teams or tennis squads, the kid gloves have come off to some extent. The athletic fields become less a place to learn about soft values like teamwork than about hard self-discipline and competition. Competitive, after all, is prized highly by Americans, perhaps more so than by other peoples. For a child, being cut from the hockey team or denied a spot on the swimming is a grave disappointment—
and perhaps an opportunity for emotional or spiritual growth.
(3)High school basketball or football teams are places where the ethos of competition is given still stronger emphasis. Although high school coaches still consider themselves educators, the sports they oversee are not simple extensions of the classroom. They are important social-institutions, for football games bring people together. In much of the US they are events where young people and their elders mingle and see how the community is evolving.
(4)For the best players, the progression from little league to junior high to high school leads to a scholarship at a famous college and maybe, one day, a shot at the pros. To all appearances, college athletes are student-athletes, an ideal that suggests a balance between the intellectual rigors of the university and the physical rigors of the playing field. The reality is skewed (倾斜)heavily in favor of athletics. One would have difficulty showing that major US college sports are about education. Coaches require far too much of players' time to be truly concerned with anything other than performance in sport. Too often. the players they recruit seem to care little about school themselves.
(5)This was not always the case. Universities--Princeton, Harvard, Rutgers, Yale—were the birthplaces of American football and baseball; education— the formation of"character"—was an important part of what those coaches and players thought they were achieving. In 1913, when football was almost outlawed in the US, the game’s most prominent figures traveled to Washington and argued successfully that football was an essential part of the campus experience and that the nation would be robbed of its boldest young men, its best potential leaders, if the game were banned.
(6)The idea that competitive sports build character, a western tradition dating from ancient Greece, has evidently fallen out of fashion in today’s US. Educators, now prone to see the kind of character shaped by football and basketball in dark light, have challenged the notion that college sports produce interesting people. Prominent athletes, such as boxer Muhammad Ali and basketball star Charles Markley, deliberately distanced themselves from the earlier ideal of the athlete as a model figure. Today's US athlete is thus content to be an entertainer. Trying to do something socially constructive,like being a role model, will make you seem over-earnest and probably hurt your street credibility.
(7)When I was a kid, my heroes played on Saturdays: they were high school players and college athletes. Pro play games, broadeast on Sunday afternoons, were dull and uninspiring by comparison. After all, why would God schedule anything important for Sunday? You've got school the next day.
(8)Although I certainly couldn't have articulated it at the time, I think I must already have sensed that throwing a ball or catching passes was a fairly pointless thing to be good at. In the grand scheme, it was a silly preparation for a job. Yet playing sports was not pointless; the point, however, was that you were learning something—a disposition, a certain virtue, a capacity of arduous endeavor —that might be of value when you later embarked upon a productive career as a doctor or a schoolteacher or a businessman.The optimism of those Saturday afternoons was infectious. I still feel that way today.

中等

阅读下文,并回答问题。

ANC Reform: Alaska Natives Battle for Change 
(1) They gathered in an office building behind closed doors, a dozen executives of Alaska native corporations (ANCs) considering how to proceed in the face of threats to a government program that had given them a shortcut to billions in income from federal contracts. For years, the leaders of ANCs had maintained a united front of support for the ANC program, despite news accounts and audits that turned up allegations of abuses.
(2) In August 2009, just weeks after an especially critical congressional hearing,officials from three of the ANCs proposed a major break in the long-held habit of keeping native problems to themselves. They wanted the group to acknowledge the problems and adopt radical reforms. The room went silent when the officials announced their key proposal: a cap on contracts that would end their ability to get deals of any size without competition.
(3) “The reaction was surprisingly muted,” said a person who was there that day who spoke on the condition of anonymity because of the nature of the meeting. “It was obvious there was discomfort, but no one raised their voices or pounded the table.”
(4) One of the reformers, Tara Sweeney, a vice president at Arctic Slope based in Barrow, said in a recent interview that advocating a position with implied criticism of Alaska natives was “not an easy path to take.” But she said that she and others could not stand by and do nothing. “We need to do the right thing,” she said.
(5) Executives at Doyon Limited and Cook Inlet Region Inc. joined those at Arctic Slope in calling for fundamental changes in the program, which has opened the way for $29 billion to Alaska native corporations over the past decade, most of it through set-aside deals or contracts awarded without competition.
(6) In a proposal handed over to the Small Business Administration (SBA) last month, the three companies called for better tracking and reporting of benefits to Alaska native shareholders and their communities. They reiterated their call for limits on the size of contracts awarded without competition, requiring additional justification for contracts of more than $100 million. They called for new limits on how ANC subsidiaries could operate and for better enforcement “of program rules to ensure the integrity” of small-business contracting.
(7) “Our proposed reforms will improve the program by increasing accountability, decreasing the potential for abuse while continuing to encourage the growth of sustainable businesses that raise the standard of living for Alaska native people,” the three reformers said in a letter to the SBA.
(8) In the Alaska native community, the proposals are a source of intense, debate.
(9) Sarah Lukin, executive director of the Native American Contractors Association; said the ANC program as it currently is benefits Alaska natives and taxpayers. She said the three reformers, who are not members of her association, “can afford to do business” without the set-aside program
because of their natural resources and real estate holdings.
(10) Lukin said critics have taken ANC problems out of context, ignoring the fact that the same issues, such as the use of contracts without competition, are widespread across the government. “The scrutiny on ANCs is disproportionate,” she said.
(11) An unlikely set of allies has joined the reformers.
(12) In an interview, Sen. Lisa Murkowski, one of the most adamant ANC boosters, applauded the idea of more transparency and accountability. “In order to continue the good for which this program was intended, we have to pursue the reforms that allow for appropriate oversight,” she said. “I have defended this program, but I do not defend the program unconditionally.”
(13) Sen. Claire McCaskill, chairman of a contracting oversight subcommittee that held the ANC hearing last year, said the contracting privileges ought to be rescinded altogether. “If you really understand what is going on with Alaska native corporations, your heart breaks for the many poor natives who are suffering still. They’re being used,” she said. “Two groups of people are getting screwed by the program. Many Alaska natives who are not getting their fair share, and the American taxpayers.”
(14) She suggested that the government make direct payments to the native shareholders. “I would much prefer that the American government help Alaska natives directly than through ridiculously over-priced, noncompete government contracts,” she said.
(15) Sheri Buretta, chairman of the board of the Chugach Corp., said that the government needs to keep giving ANCs room to improve and grow. “There’s no doubt in my mind there are abuses.” Until now, native executives have been afraid to speak up because of fears “it will be used against us. We’re trying as hard as we can,” she said. “It’s an evolutionary process.” 

中等

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(1) “During the whole of a dull, dark and soundless day in the autumn of the year, when the clouds hung oppressively low in the heavens, I had been passing alone, on horseback, through a singularly dreary tract of country; and at length found myself, as the shades of the evening drew on, within view of the melancholy House of Usher.” Thus Edgar Allan Poe opened his story of “The Fall of the House of Usher” in 1839. In this beautifully crafted sentence he captured so much that is essential to the horror story—darkness, ominous solitude, foreboding calm, apprehension and uncertainty, and a deep feeling of melancholy that could soon turn to fear.
(2) Many kinds of fiction are self-explanatory: mysteries, westerns, love stories, spy thrillers, and science fiction define themselves by the terms used to name them. The horror story is less easily defined, perhaps because other types of fiction so often use the trappings of terror to enhance their plots. Charles Dickens used the vehicle of an old-fashioned ghost Story to tell “A Christmas Carol”, but that book is not a horror story. Nor does a Grimm brothers fairy tale such as “Hänsel and Gretel,” with its child-devouring witch, belong to the genre.
(3) The nature of the horror story is best indicated by the title of the 1990s television series Tales from the Dark Side. Human beings have always acknowledged that there is evil in the world and a dark side to human nature that cannot be explained except perhaps in religious terms. This evil may be imagined as having an almost unlimited power to inspire anxiety, fear, dread, and terror in addition to doing actual physical and mental harm.
(4) In the tale of horror quite ordinary people are confronted by something unknown and fearful, which can be neither understood nor explained in reasonable terms. It is the emphasis on the unreasonable that lies at the heart of horror stories.
(5) This kind of literature arose in the 18th century at the start of a movement called Romanticism. The movement was a reaction against a rational, ordered world in which humanity was basically good and everything could be explained scientifically. The literary type that inspired the horror story is Gothic fiction, tales of evil, often set in sinister medieval surroundings. This original kind of horror fiction has persisted to the present. An early 20th-century master of the type was H.P. Lovecraft, most of whose stories appeared in the magazine Weird Tales. A more recent writer was Stephen King, author of Carrie (1974), The Shining (1977), Pet Sematary (1984), Misery (1987), and Rose Madder (1995).
(6) Much horror literature is grounded in superstition, fear of demons, and the dread of death. No single tale brings all of these elements together so well as the vampire legend, an ancient folk superstition. The vampire is described as undead, an entombed individual who rises each night to feed on the blood of the living. In literature its best representation is Dracula (1897) by Bram Stoker. The legend was retold in Interview with the Vampire (1976) by Anne Rice. The Dracula story was eagerly taken up by Hollywood in the 1931 film that starred Bela Lugosi, and numerous movies on the theme have been made since.
(7) Similar to the vampire legend is the story of the wolfman, the human being under a curse who turns into a half man, half wolf presumably when the moon is full. This creature prowls around, devouring animals, people, or corpses, but he returns to human form by day. As with Dracula, the wolfman became a popular subject for movies, beginning with The Werewolf of London (1935) and the wolfman films of the 1940s. According to one superstition the werewolf, after being killed, turns into a vampire.
(8) The belief that the dead can return to haunt and harm the living has long been an element of fiction. Ghost stories are at least as old as the Bible: in the Old Testament, King Saul calls up the ghost of Samuel to foretell the outcome of a battle. In Shakespeare’s Hamlet, the ghost of the slain king provides the information from which Hamlet plots revenge for his father’s murder. One of the masters of the modern ghost story was Ambrose Bierce, some of whose stories were collected in Ghost and Horror Stories of Ambrose Bierce (1964). A variation on the ghost theme is the haunted house, about which hundreds of stories have been written.
(9) Between the vampires and the ghosts are creatures called the living dead and zombies who return from the grave to devour the living. Hollywood celebrated this story in Night of the Living Dead (1968) and other films. In literature one of the best examples is the intriguing book The Beast with Five Fingers (1928; film version 1946) by W.F. Harvey. It is the story of a severed hand that goes on living after its owner dies. The movie Friday the 13th (1980) and its sequels also used the revived corpse as villain. In the 1986 film Trick or Treat, a dead rock music star is called back to life.

Answer the following essay question in English within 80-100 words.

中等

Waiting as a Way of Life 
(1)Waiting is a kind of suspended animation, a feeling that one can’t do anything because one is waiting for something to happen. Waiting casts one’s life into a little hell of time. It is a way of being controlled, of being rendered immobile and helpless. One can read a book or sing (odd looks from the others) or chat with strangers if the wait is long enough to begin forming a bond of shared experience, as at a snowed-in airport. But people tend to do their waiting impassively. When the sound system went dead during the campaign debate in 1976, Jerry Ford and Jimmy Carter stood in mute suspension for 27 minutes, looking lost.
(2)To enforce a wait, of course, is to exert power. To wait is to be powerless. Consider one minor, almost subliminal form. The telephone rings. One picks up the receiver and hears a secretary say, “Please hold for Mr. Green.” One sits for perhaps five seconds, the blood pressure just beginning to cook up toward the red line, when Green comes on the line with a hearty “How are ya?” and business proceeds and the moment passes, Mr. Green having established that he is (subtly) in control, that his time is more precious than his callee’s.
(3)Waiting is a form of imprisonment. One is doing time—but why? One is being punished not for an offense of one’s own but often for the inefficiencies of those who impose the wait. Hence the peculiar rage that waits cause, the sense of injustice. Aside from boredom and physical discomfort, the subtler misery of waiting is the knowledge that one’s most precious resource, time, a fraction of one’s life, is being stolen away, irrecoverably lost.
(4)Americans have enough miseries of waiting, of course—waits sometimes connected with affluence and leisure. The lines to get a passport in Manhattan last week stretched around the block in Rockefeller Center. Travelers waited four and five hours just to get into bureaucracy’s front door. A Washington Post editorial writer reported a few days ago that the passengers on her 747, diverted to Hartford, Connecticut, on the return flight from Rome as a result of bad weather in New York City, were forced to sit on a runway for seven hours because no customs inspectors were on hand to process them.
(5)The great American waits are often democratic enough, like traffic jams. Some of the great waits have been collective, tribal — waiting for the release of the American hostages in Iran, for example. But waiting often makes class distinctions. One of the more depressing things about being poor in America is the endless waiting in welfare or unemployment lines. The waiting rooms of the poor are often in bad conditions, but in fact almost all waiting rooms are spiritless and blank-eyed places where it always feels like 3 in the morning.
(6)One of the inestimable advantages of wealth is the immunity that it can purchase from serious waiting. The rich do not wait in long lines to buy groceries or airplane tickets. The help sees to it. The limousine takes the privileged right out onto the tarmac, their shoes barely grazing the ground.
(7)People wait when they have no choice or when they believe that the wait is justified by the reward—a concert ticket, say. Waiting has its social orderings, its rules and assumptions. Otherwise peaceful citizens explode when someone cuts into a line that has been waiting a long time. It is unjust; suffering is not being fairly distributed. Oddly, behavioral scientists have found that the strongest protests tend to come from the immediate victims, the people directly behind the line jumpers. People farther down the line complain less or not at all, even though they have been equally penalized by losing a place.
(8)Waiting can have a delicious quality (“I can’t wait to see her.” “I can’t wait for the party”), and sometimes the waiting is better than the event awaited. At the other extreme, it can shade into terror: when one waits for a child who is late coming home or—most horribly—has vanished. When anyone has disappeared, in fact, or is missing in action, the ordinary stress of waiting is overlaid with an unbearable anguish of speculation: Alive or dead?
(9)Waiting can seem an interval of nonbeing, the blank space between events and the outcomes of desires. It makes time maddeningly elastic: it has a way of seeming to compact eternity into a few hours. Yet its brackets ultimately expand to the largest dimensions. One waits for California to drop into the sea or for the Messiah. All life is a waiting, and perhaps in that sense one should not be too eager for the wait to end. The region that lies on the other side of waiting is eternity.

中等

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The Lost Art of Conversation 
(1) What has happened to the art of conversation? By conversation I am not thinking merely of words between individuals. I am thinking of one of the highest manifestation of the use of human intelligence —the ability to transform abstractions into language; the ability to convey images from one mind to another; the ability to build a mutual edifice of ideas. In short, the ability to engage in a civilizing experience...
(2)But where does one find good conversation these days? Certainly not in the presence of the television set, which consumes half the average American's nonsleeping, nonworking hours. Much of the remaining free time is given to games, No matter how rewarding"bridge talk"may be, it is not conversation. Neither is chatter.
(3)What makes good conversation? In the first place, it is essentially a mutual search for the essence of things. It is a zestful transaction, not a briefing or a lecture, Pushkin correctly identified the willingness to listen as one of the vital ingredients of any exchange. When two people are talking at the same time, the result is not conversation hut a collision of decibels.
(4) Nothing is more destructive of good talk than for one participant to hold the ball too long, like an overzealous basketball dribbler playing to the gallery and keeping it away from everyone else. Pity the husband or wife with a garrulous mate who insists on talking long past the point where he or she has anything to say.
(5)To be meaningful, a conversation should head in a general direction. It need not to be artfully potted to arrive at a predetermined point, but it should be gracefully kept on course—guided by many unforeseen ideas.
(6)It has been said that if speech is silver, silence is golden. Certainly silence is preferable, under most circumstances, to inconsequential chitchat. Why is it then that so many people, when they are with others, are discomfited by the absence of human sound waves? Why are they not willing merely to sit with each other, silently enjoying the unheard but real linkages of congeniality and understanding? Why aren't people content to contemplate a lovely scene or read together in silence?"Made conversation"should not be a necessity among intimates. They know whether the weather is good or bad; are as well or poorly informed about current events. If there is nothing to say—don't say it.
(7)It is true that strangers meeting for the first time seem to feel uncomfortable if they do not engage in small talk to relieve their mutual awkwardness. This is the scourge of the cocktail party, but is necessary if strangers are to size each other up.Usually, however, this is harmless .In desperation one seeks an artificial gambit. I remember one from an English girl: "Oh, I say, are you frightfully keen on cats and dogs? " Unfortunately I wasn't.
(8)There is disease shared by many, particularly with new acquaintances, that leads to"dropping names"or"colleges". This is often a useful device, since a common friend or university experience can be a helpful point of departure for conversation leading to better understanding. It is, however, more often woefully abused as a means of showing off...
(9)Genealogical topics should also be avoided.The danger of boring one's conversation partner and of becoming self-serving is far too great. In the first place, others don't really care about your ancestors, They Know, as you should, that everyone has quite a variety ranging all the way from bums to princes. If one goes back 8 generations, one has 256 forebears. How easy to pick out the one who glitters most as your claim to fame. Even the one who gave you your name is still only one in 256.
(10) Cocktail-party necessities aside, however, some elementary rules for conversation are well worth our consideration. In the first place, certain subjects should he taboo in any general conversation. Kitchen topics—the best cleansers, recipes, and troubles with servants—should certainly be limited to interested women. Straight man-talk such as business, golf, and hunting exploits, may be permissible in board or locker rooms but should be taboo in general discussion, along with bus schedules and all other dull or specialized things. One does not mention precise figures descriptive of one 's wealth or income —not even an artful"The idea netted me something in six figures."The first digit was probably I.
(11)People even forget, I'm afraid, that their illness and operations should be outlawed as conversational topics. Only if some relative asks you on a need-to- know basis, or a doctor is interested from a professional standpoint, should you ever volunteer anything about your ailments. Everyone understands this; yet it never seems to apply to you. Remember, even if it's the most dramatic operation ever performed, it is not something to be offered gratuitously to friends at conversation time. They really don't want to hear about it.
(12)There is also the conversationalist who must under every circumstance be right--- who al ways has to win the game. There are those of us who want to moralize. There is the intruder into emotional subjects like religion or personalities, the malicious gossip. All should be inadmissible by any rules of good conversation. Vulgar words, even the four-letter words, can sometimes be effective—as in the English use of bloody. More often, however, they are in bad tastes—particularly when they conjure up a revolting image at mealtime. Shouldn't there be some law against sonic pollution?

中等

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Opportunity to Back Fair Trade 
(1) Perhaps the defining moment of Tony Blair's premiership was the speech that he gave to the Labour Party conference in October 2001. In June his party had returned to office with a huge majority. In September two planes were flown into the World Trade Centre in New York. The speech appeared to mark his transition from the insecure prime minister to a visionary and a statesman, determined to change the world. The most memorable passage was his declaration on Africa. "The state of Africa", he told us, "is a scar on the conscience of the world. But if the world as a community focused on it, we could heal it. And if we don't, it will become deeper and angrier."
(2) This being so, I would like to ask Britain's visionary prime minister to explain what he thinks he was doing at the G8 summit in France. A few weeks ago President Jacques Chirac did something unprecedented. After years of opposing any changes to European farm subsidies(补贴), he approached the US government to suggest that Europe would stop subsidising its exports of food to Africa if America did the same.
(3) His offer was significant, not only because it represented a major policy reversal for France, but also because it provided an opportunity to abandon the perpetual agricultural arms race between the European Union and the US, in which each side seeks to offer more subsidies than the other. The West's farm subsidies, as Blair has pointed out, are a disaster for the developing world, and particularly for Africa.
(4) Farming accounts for some 70% of employment on that continent, and most of the farmers there are desperately poor. Part of the reason is that they are unfairly undercut by the subsidised products dumped on their markets by exporters from the US and the EU. Chirac' s proposals addressed only part of the problem, but they could have begun the process of dismantling the system that does so much harm to the West's environment and the lives of some of the world's most vulnerable people.
(5) We might, then, have expected Blair to have welcomed Chirac's initiative. Instead the prime minister has single-handedly destroyed it. The reason will by now be familiar. George Bush, who receives substantial political support from US agro-industrialists, grain exporters and pesticide manufacturers, was not prepared to make the concessions required to match Chirac's offer. If the EU, and in particular the UK, had supported France, the moral pressure on Bush might have been irresistible. But as soon as Blair made it clear that he would not support Chirac's plan, the initiative was dead.
(6) So, thanks to Mr Blair and his habit of doing whatever Bush tells him to, Africa will continue to suffer. Several of the food crises from which that continent is now suffering are made worse by the plight of its own farmers. The underlying problem is that the rich nations set the global trade rules. The current world trade agreement was supposed to have prevented the EU and the US from subsidising their exports to developing nations. But, as the development agency Oxfam has shown, the agreement contains so many loopholes that it permits the two big players simply to call their export subsidies by a different name.
(7) So, for example, the EU has, in several farm sectors, stopped paying farmers according to the amount they produce and started instead to give them direct grants, based on the amount of land they own and how much they produced there in the past. The US has applied the same formula, and added a couple of tricks of its own. One of these is called "export credit": the state reduces the cost of US exports by providing cheap insurance for the exporters. These credits, against which Chirac was hoping to trade the European subsidies, are worth some $'7.7bn to US grain sellers. In combination with other tricks, they ensure that American exporters can undercut the world price for wheat and maize by between 10% and 16%, and the world price for cotton by 40%. But the ugliest of its hidden export subsidies is its use of aid as a means of penetrating the markets of poorer nations. While the other major donors give money, which the World Food Programme can use to buy supplies in local markets, thus helping farmers while feeding the starving, the US insists on sending its own produce, stating that this programme is "designed to develop . " and expand commercial outlets for US products".
(8) The result is that the major recipients are not the nations in greatest need, but the nations that can again in the words of the US department of agriculture,. "demonstrate the potential to become commercial markets" for US farm products. This is why, for example, the Philippines currently receives more US food aid than Mozambique, Malawi, Zambia and Zimbabwe put together, all of which, unlike the Philippines, are currently suffering from serious food shortages.
(9) But US policy also ensures that food aid is delivered just when it is needed least. Oxfam has produced a graph plotting the amount of wheat given to developing nations by the US against world prices. When the price falls the volume of "aid" rises. This is as clear a demonstration of agricultural dumping as you could ask for. The very programme that is meant to help the poor is in fact undermining them.
(10) So, when faced with a choice between saving Africa and saving George Bush from a mild diplomatic embarrassment, Blair has, as we could have predicted, done as his master bids. The scar on the conscience of the world has just become deeper and angrier.


中等

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Why Go to Canada? 
(1) Huge, scenic and sparsely populated, Canada was rated by the United Nations Human Development Index as the best country to live in. The land of new hopes and opportunities attracts people worldwide.
(2) Very few people really understand or know anything about the process of immigration application. First of all a potential immigrant needs to know something about the rules and regulations. The Canadian Government has designed a point system to assess potential independent immigrants. Emphasis is placed on education, practical training, experience and the likelihood of successful settlement in Canada. This means that people with a bachelor degree of some kind and advanced technical or other skills that are in demand in Canada are more likely to be accepted. The Government also adds weight to an application if the individual is fluent in Canada’s official languages, English and French. Therefore someone with a good command of either English or French will have a better chance. Another way to immigrate to Canada is via the immigrant investor program. This provides an opportunity for experienced business persons to immigrate to Canada after making a substantial investment in a provincial government-administered venture capital fund.
( 3 ) If you think you fulfill all the criteria you can easily apply for immigration by yourself. The Canadian Government clearly states: “Any one can apply without the help of a third party”. As often happens in these situations, unscrupulous agents can take advantage of people who think that the only way they can immigrate is by paying huge amounts of money. People who want to become immigrants should carefully investigate the reputation and qualifications of third parties who offer their services for a fee. So why bother to use an immigration agent if application is easy?
( 4 ) Actually there are many good reasons why so many intending migrants use such services. What the least competent and reliable professionals do is simply fill out forms and send them to the Canadian Embassy with the required fees and documents! Some individuals (who can be referred to as “unscrupulous agents”) may fail to send in the correct documents, delay the clients’ application delivery, talk an unqualified candidate into buying their services despite the high possibility that the visa application will be refused or even suggest their clients supply fraudulent documents that are often discovered by the Canadian Embassy. Conversely, a highly qualified and reliable professional service justifies its costs for the comprehensive services it provides. A professional and reliable immigration firm should provide these services for its clients:
(5) Firstly, an intending immigrant must first be well aware of his chances of success. A substantial amount of necessary payment and the potential impact on an applicant’s life can be avoided. A highly experienced immigration professional is capable of assessing a client’s chances of success with an extremely high degree of certainty. In the case of a most unfavorable application, he discourages the client’s application.
(6) Secondly, depending on an effective interpretation of the selection rules as well as accumulated experiences, an experienced immigration professional highlights the applicant’s qualities and helps persuade visa officials that the applicant is worthy of selection and meets all the selection criteria. If a person doesn’t seem qualified, the adviser tries to find out other alternatives that may exist to make him a successful applicant. Such instances where qualified persons were discouraged from making applications are numerous. For example, a computer programmer whose professional skills are highly sought after in the Canadian labor market may be considered unqualified by the variance of their job description to the specifications in the National Occupational Descriptions published by the Canadian Government. An experienced immigration professional avoids areas of potential misunderstanding and best ensures that all the documents submitted and answers given at an interview will support a successful application.
(7) Thirdly, the presentation or package of the application often makes a decisive impression on the visa officer. An experienced immigration professional identifies what type of information can be supplied that is most likely to favorably impress the visa officer considering the application.
( 8 ) Fourthly, in the case of a person who simply does not qualify, an immigration professional indicates the reasons that may lead to their visa application refusal and tries to find out ways to improve their circumstances so they become qualified.
( 9 ) Fifthly, sometimes even highly qualified candidates finally end up in dismay for want of knowledge on migration affairs or misinterpretation of Canadian migration rules. In many cases, due to unnecessary concealing of certain facts that often lead to discovery, a supposedly successful application will be rejected and the applicant’s personal credibility in future applications is ruined. A migration professional explains and convinces the visa officers that a person is highly qualified despite some minor factors that may be unfavorable to his application.
(10) Sixthly, a seasoned immigration professional helps identify potential problems and provides advice in advance. An immigration professional is expected to be familiar with immigration law, she/he advises the applicant whether or not to submit certain complimentary documents, what evidence needs to be acquired to help support the candidate, and what should be avoided that may cause a negative impact on the application.

中等

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(1)Big houses in Ireland are, I am told, very isolated. I say “I am told" because the isolation, or loneliness of my own house is only borne in on me, from time to time, by the exclamations of travelers when they arrive. “Well,” they exclaim with a hint of denunciation, "you are a long way from everywhere!” I suppose I see this the other way round: everywhere seems to have placed itself a long way from me-if "everywhere" means shopping towns, railway stations or Ireland's principal through roads . But one's own point of departure always seems to one normal. I have grown up accustomed to seeing out of my windows nothing but grass, sky, tree, to being enclosed in a ring of almost complete silence and to making journeys for anything that I want. Actually, a main road passes my gates(though it is a main road not much travelled), my post village, which is fairy animated, is just a mile up the hill, and daily bus, now, connects this village with Cork. The motor car demolishes distances, and the telephone and wireless keep the house knit up, perhaps too much with the world. The loneliness of my house, as of many others, is more an effect than a reality. But it is the effect that is interesting.
(2)When I visit other big houses I am struck by some quality that they all have not so much isolation as mystery. Each house seems to live under its own spell, and that is the spell that falls on the visitor from the moment he passes in at the gates. The ring of woods inside the territory wall conceals, at first, the whole territory from the eye: this looks, from the road, like the woods in sleep, with a great glade inside. Inside the gates the avenue often describes loops, to make itself of still more extravagant length; it is sometimes arched by beeches, sometimes silent with moss. On each side lie those tree-studded grass spaces we Anglo-Irish call lawns and English people puzzle us by speaking of as "the park”. On these browse cattle or there may be horses out on grass. A second gate—(generally white-painted, so that one may not drive into it in the dark)-keeps these away from the house in its inner circle of trees. Having shut this clanking white gate behind one, one takes the last reach of avenue and meets the faded, dark-windowed and somehow hypnotic stare of the big house. Often a line of mountains rises above it, or a river is seen through a break in woods. But the house in its silence, seems to be fall of its own lawns.
(3)The paradox of these big houses is that often they are not big at all. Those massive detached villas outside cities probably have a greater number of rooms. We have of course in Ireland the great houses---houses Renaissance uses with superb facades, colonnades, pavilions and, inside, chains of plastered, painted saloons but the houses, that I know best, and write of, would be only called "big” in Ireland—in England they would be "country houses”, no more. They are of adequate size for a family, its dependants, a modest number of guests. They gave few annexes, they do not ramble; they are nearly always compactly square. Much of the space inside (and there is not so much space) has been sacrificed to airy halls and lobbies and to the elegant structure of staircases. Their facades (very often in the Italian manner) are not lengthy though they may be high. Is it height-in this country of otherwise low building-that got these Anglo-Irish houses their “big" name? Or have they been called "big” with a slight inflection—that of hostility, irony? One may call a man "big" with just that inflection because he seems to think the hell of himself.
(4)These houses, however, are certainly not little. Let us say that their size, like their loneliness, is an effect rather than a reality. Perhaps the wide, private spaces they occupy throw a distending reflection on to their walls. And, they were planned for spacious living for hospitality above all. Unlike the low, warm, ruddy French and English manors, they have made no natural growth from the soil-the idea that begot them was a purely social one. The functional parts of them-kitchens and offices, farm-buildings, outbuildings--were sunk underground, concealed by walls or by trees; only stables ( for horses ranked very highly) emerged to view, as suavely planned as the house. 

中等

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(1) Freedom’s challenge in the Atomic Age is a sobering topic. We are facing today a strange new world and we are all wondering what we are going to do with it. What are we going to do with one of our most precious possessions, freedom? The world we know, our Western world, began with something as new as the conquest of space.
(2) Some 2,500 years ago Greece discovered freedom. Before that there was no freedom. There were great civilizations, splendid empires, but no freedom anywhere. Egypt, Babylon, Nineveh, were all tyrannies, one immensely powerful man ruling over helpless masses. In Greece, in Athens, a little city in a little country, there were no helpless masses, and a time came when the Athenians were led by a great man who did not want to be powerful. Absolute obedience to the ruler was what the leaders of the empires insisted on. Athens said no, there must never be absolute obedience to a man except in war. There must be willing obedience to what is good for all. Pericles, the great Athenian statesman, said: “We are a free government, but we obey the laws, more especially those which protect the oppressed, and the unwritten laws which, if broken, bring shame.”
(3) Athenians willingly obeyed the written laws which they themselves passed, and the unwritten, which must be obeyed if free men live together. They must show each other kindness and pity and the many qualities without which life would be intolerable except to a hermit in the desert. The Athenians never thought that a man was free if he could do what he wanted. A man was free if he was self-controlled. To make yourself obey what you approved was freedom. They were saved from looking at their lives as their own private affair. Each one felt responsible for the welfare of Athens, not because it was imposed on him from the outside, but because the city was his pride and his safety. The creed of the first free government in the world was liberty for all men who could control themselves and would take responsibility for the state. This was the conception that underlay the lofty reach of Greek genius.
(4) But discovering freedom is not like discovering atomic bombs. It cannot be discovered once for all. If people do not prize it, and work for it, it will depart. Eternal vigilance is its price. Athens changed. It was a change that took place unnoticed though it was of the utmost importance, a spiritual change which penetrated the whole state. It had been the Athenians’ pride and joy to give to their city. That they could get material benefits from her never entered their minds. There had to be a complete change of attitude before they could look at the city as an employer who paid her citizens for doing her work. Now instead of men giving to their state, the state was to give to them. What the people wanted was a government which would provide a comfortable life for them; and with this as the foremost object, ideas of freedom and self-reliance and responsibility were obscured to the point of disappearing. Athens was more and more looked on as a cooperative business possessed of great wealth in which all citizens had a right to share.
(5) She reached the point when the freedom she really wanted was freedom from responsibility. There could be only one result. If men insisted on being free from the burden of self-dependence and responsibility for the common good, they would cease to be free. Responsibility is the price every man must pay for freedom. It is to be had on no other terms. Athens, the Athens of Ancient Greece, refused responsibility, she reached the end of freedom and was never to have it again.
(6) But, “the excellent becomes the permanent,” Aristotle said. Athens lost freedom forever, but freedom was not lost forever for the world. A great American statesman, James Madison, in or near the year 1776 A.D. referred to “the capacity of mankind for self-government”. No doubt he had not an idea that he was speaking Greek. Athens was not in the farthest background of his mind, but once a great and good idea has dawned upon man, it is never completely lost. The Atomic Age cannot destroy it. Somehow in this or that man’s thought such an idea lives though unconsidered by the world of action. One can never be sure that it is not on the point of breaking out into action, only sure that it will do so sometime.

中等

(1) Why do the Chinese dislike milk and milk products? Why do some nations trace descent through the father, others through the different instincts? Not because they were destined by God or Fate to different habits not because the weather is different in China and the United States. Sometimes keen common sense has an answer that is close to that of the anthropologist: "Because they were brought up that way." By "culture" anthropology means the total life way of a people, the social legacy the individual acquires from his group. Or culture can be regarded as that part of the environment that is the creation of man.
(2) This technical term has a wider meaning than the “culture” of history and literature. A humble cooking pot is as much a cultural product as is a Beethoven sonata. In ordinary speech a man of culture is a man who can speak languages other than his own, who is familiar with history, literature, philosophy, or the fine arts. In some circles that definition is still narrower. The cultured person is one who can talk about James Joyce, Scarlatti, and Picasso. To the anthropologist, however, to be human is to be cultured. The general abstract notion serves to remind us that we cannot explain acts solely in terms of the biological properties of the people concerned, their individual past experience, and the immediate situation. The past experience of other men in the form of culture enters into almost every event. Each specific culture constitutes a kind of blueprint for all of life's activities.
(3) One of the interesting things about human beings is that they try to understand themselves and their own behavior. While this has been particularly true of Europeans in recent times, there is no group which has not developed a scheme or schemes to explain man's actions. To the insistent human question “Why?” the most exciting illumination anthropology has to offer is that of the concept of culture. Its explanatory importance is comparable to categories such as evolution in biology, gravity in physics, disease in medicine. A good deal of human behavior can be understood, and indeed predicted, if we know a people's design for living. Many acts are neither accidental nor due to personal peculiarities nor caused by supernatural forces nor simply mysterious. Even those of us who pride ourselves on our individualism follow most of the limes a pattern not of our own making. We brush our teeth on arising. We put on pants – not a loincloth or a grass skirt. We eat three meals a day – not four or five or two. We sleep in a bed - not in a hammock or on a sheep pelt. I do not have to know the individual and his lift history to be able to predict these and countless other regularities, including many in the thinking process, of all Americans who are not locked up in jails or hospitals for the insane.
(4) To the American woman a system of plural wives seems “instinctively” hateful. She cannot understand how any woman can fail to be jealous and uncomfortable if she must share her husband with other women - She feels it “unnatural” to accept such a situation. On the other hand, a Koryak woman of Siberia, for example, would find it hard to understand how a woman could be so selfish and so undesirous of feminine companionship in the home as to wish to restrict her husband to one mate.
(5) Some years ago I met in New York City a young man who did not speak a word of English and was obviously bewildered by American ways. By “blood” he was an American, for his parents had gone from Indiana to China as missionaries. Orphaned in infancy, he was reared by a Chinese family in a remote village. All who met him found him more Chinese than American. The facts of his blue eyes and light hair were less impressive than a Chinese manner of walking, Chinese arm and hand movements, Chinese facial expression, and Chinese modes of thought. The biological heritage was American, but the cultural training had been Chinese. He returned to China.
(6) A highly intelligent teacher with long and successful experience in the public schools of Chicago was finishing her first year in an Indian school. When asked how her Navaho pupils compared in intelligence with Chicago youngsters, she replied, “Well, I just don't know. Sometimes the Indians seem just as bright. At other times they just act like dumb animals. The other night we had a dance in the high school. I saw a boy who is one of the best students in my English class standing off by himself. So I took him over to a pretty girl and told him to dance. But they just stood there with their heads down. They wouldn't even say anything." I inquired if she knew whether or not they were members of the same clan. “What difference would that make?”
(7) "How would you feel about getting into bed with your brother?" The teacher walked off in a fit of anger, but, actually, the two cases were quite comparable in principle. To the Indians the type of bodily contact involved in our social dancing has a directly sexual connotation. The incest taboos between members of the same clan are as severe as between true brothers and sisters. The shame of the Indians at the suggestion that a clan brother and sister should dance and the indignation of the white teacher at the idea that she should share a bed with an adult brother represents equally nonrational responses, culturally standardized unreason.

Answer the following essay question in English within 80-100 words.

中等

Answer the following essay question in English within 80-100 words.

(1) When Linda Spangler asked her mother, in a video chat, what she would like as gift for her 92nd birthday, the response came promptly. "I'd like a dog." Charlene Spangler said. "Is Wolfgang dead?" Wolfgang, a family dachshund, had indeed died long ago; so had all his successors. Ms. Spangler, who lives in a dementia (痴呆症) care facility in California, has trouble recalling such history. Her daughter, a doctor, considered the request. Before visitors were barred from the residence because of the Covid-19 pandemic, Dr. Spangler had seen her mother every other day, often taking her to Lake Merritt in her wheelchair to see the ducks and to pat passing dogs.
(2) In her facility, Charlene Spangler had eaten meals with several other residents, joined art classes and listened to visiting musicians. Now activities and communal meals have vanished. Aside from one quick visit in the lobby, she has not seen her daughter in person in six months; they communicate through 15-minute video calls when staff members can arrange them. "She's more isolated in her room now," Dr. Spangler said. "And she misses having a dog." Knowing that her mother couldn't manage pet care, even if the residence had permitted animals, Dr. Spangler looked online for the robotic pets she had heard about. She found a fluffy puppy with sensors that allow it to pant, woof, wag its tail, nap and awaken; a user can feel a simulated heartbeat. Unable to deliver the robot personally, she asked a staff member to take it inside. In a subsequent video chat, Dr. Spangler learned that her mother had named the robot dog Dumbo. Such devices first appeared in American nursing homes and residences for seniors several years ago. A Japanese company began distributing an animatronic baby seal called PARO (a term meaning "personal robot") in 2009.
(3) But the isolation caused by the coronavirus, not only in facilities but also among seniors living alone in their homes, has intensified interest in these products and increased sales, company executives said. It has also led to more public money being used to purchase them. Long before the pandemic, loneliness and social disconnection were acknowledged public health problems for older people, linked to measurably poorer mental and physical health. Now, their risk for serious illness from the coronavirus has denied many seniors the stimulation and comfort of personal visits, cultural events, volunteering, even grocery shopping. Isolation particularly threatens people with dementia, who are less able to embrace online diversions and communication. "Covid has created a bizarre world where nobody can hug anybody," said Laurie Orlov, a veteran industry analyst. "The idea of a pet you can hold transcends that somewhat."
(4) In part because of its $6,120 price tag, PARO has primarily been adopted by institutions: hospitals, nursing homes, assisted living facilities. Because the Food and Drug Administration classifies the robot as a biofeedback device, Medicare will cover its purchase and use by therapists. Since the pandemic, "we' re seeing a lot of interest," said Tom Turner, general manager of PARO Robots, which sells about 50 robot seals annually but expects a big increase as insurance coverage broadens. Researchers have reported benefits from interacting with PARO, although the studies were often small and short-term. At facilities in Texas, for instance, investigators followed 61 residents with dementia who had 20-minute group sessions with PARO three days a week for three months. Their stress and anxiety decreased, and they needed less medication for pain and problem behaviors.
(5) All the seniors suffered from loneliness, according to a screening questionnaire. At 30 and 60 days, "there was improvement in their mental well-being, in sense of purpose and optimism," said Dr. Yeh, a chief medical officer. The study also found "a reduction in loneliness," Dr. Yeh said, although the questionnaires showed that participants remained lonely. Armed with such findings, Ageless Innovation has been offering discounted robots to state agencies working with seniors. New York State ordered and distributed 1,100 pets after a pilot study found that participants reported less isolation and loneliness.
(6) The idea of a robot, however fuzzy, as an antidote to loneliness produces both enthusiasm and revulsion. "These animals are helping people," said Ms. Preve, a fan. But Sherry Turkle, a psychologist who has long studied how older people use technology, objected. "The promise is that it becomes a companion and you have a relationship with it," she said of a robotic animal. "As though there's mutuality. There's not mutuality. It's a bunch of bits and bytes." Ms. Maurer, who has long been involved with elder care, dislikes the notion of deceiving people who have dementia and may think robots are actual pets. "There's an element of ethical dishonesty about it," she said. Both she and Dr. Turkle pointed out that the enthusiasm for robots spotlighted the many failings in the way our society cares for older people.
(7) Moreover, how seniors will react is unpredictable. Emily White, a social work consultant, watched in amazement as her 96-year-old mother, who had dementia and depression and had largely stopped eating, warmed up to a Joy for All cat-and promptly asked for a piece of cake. But Timothy Livengood, a scientist, said his 80-year-old mother, who has dementia and lives in a facility largely ignored a robotic cat, "She never really attached to it," he said. "It didn't have a personality." 

中等

(1) Why do the Chinese dislike milk and milk products? Why do some nations trace descent through the father, others through the different instincts? Not because they were destined by God or Fate to different habits not because the weather is different in China and the United States. Sometimes keen common sense has an answer that is close to that of the anthropologist: "Because they were brought up that way." By "culture" anthropology means the total life way of a people, the social legacy the individual acquires from his group. Or culture can be regarded as that part of the environment that is the creation of man.
(2) This technical term has a wider meaning than the “culture” of history and literature. A humble cooking pot is as much a cultural product as is a Beethoven sonata. In ordinary speech a man of culture is a man who can speak languages other than his own, who is familiar with history, literature, philosophy, or the fine arts. In some circles that definition is still narrower. The cultured person is one who can talk about James Joyce, Scarlatti, and Picasso. To the anthropologist, however, to be human is to be cultured. The general abstract notion serves to remind us that we cannot explain acts solely in terms of the biological properties of the people concerned, their individual past experience, and the immediate situation. The past experience of other men in the form of culture enters into almost every event. Each specific culture constitutes a kind of blueprint for all of life's activities.
(3) One of the interesting things about human beings is that they try to understand themselves and their own behavior. While this has been particularly true of Europeans in recent times, there is no group which has not developed a scheme or schemes to explain man's actions. To the insistent human question “Why?” the most exciting illumination anthropology has to offer is that of the concept of culture. Its explanatory importance is comparable to categories such as evolution in biology, gravity in physics, disease in medicine. A good deal of human behavior can be understood, and indeed predicted, if we know a people's design for living. Many acts are neither accidental nor due to personal peculiarities nor caused by supernatural forces nor simply mysterious. Even those of us who pride ourselves on our individualism follow most of the limes a pattern not of our own making. We brush our teeth on arising. We put on pants – not a loincloth or a grass skirt. We eat three meals a day – not four or five or two. We sleep in a bed - not in a hammock or on a sheep pelt. I do not have to know the individual and his lift history to be able to predict these and countless other regularities, including many in the thinking process, of all Americans who are not locked up in jails or hospitals for the insane.
(4) To the American woman a system of plural wives seems “instinctively” hateful. She cannot understand how any woman can fail to be jealous and uncomfortable if she must share her husband with other women - She feels it “unnatural” to accept such a situation. On the other hand, a Koryak woman of Siberia, for example, would find it hard to understand how a woman could be so selfish and so undesirous of feminine companionship in the home as to wish to restrict her husband to one mate.
(5) Some years ago I met in New York City a young man who did not speak a word of English and was obviously bewildered by American ways. By “blood” he was an American, for his parents had gone from Indiana to China as missionaries. Orphaned in infancy, he was reared by a Chinese family in a remote village. All who met him found him more Chinese than American. The facts of his blue eyes and light hair were less impressive than a Chinese manner of walking, Chinese arm and hand movements, Chinese facial expression, and Chinese modes of thought. The biological heritage was American, but the cultural training had been Chinese. He returned to China.
(6) A highly intelligent teacher with long and successful experience in the public schools of Chicago was finishing her first year in an Indian school. When asked how her Navaho pupils compared in intelligence with Chicago youngsters, she replied, “Well, I just don't know. Sometimes the Indians seem just as bright. At other times they just act like dumb animals. The other night we had a dance in the high school. I saw a boy who is one of the best students in my English class standing off by himself. So I took him over to a pretty girl and told him to dance. But they just stood there with their heads down. They wouldn't even say anything." I inquired if she knew whether or not they were members of the same clan. “What difference would that make?”
(7) "How would you feel about getting into bed with your brother?" The teacher walked off in a fit of anger, but, actually, the two cases were quite comparable in principle. To the Indians the type of bodily contact involved in our social dancing has a directly sexual connotation. The incest taboos between members of the same clan are as severe as between true brothers and sisters. The shame of the Indians at the suggestion that a clan brother and sister should dance and the indignation of the white teacher at the idea that she should share a bed with an adult brother represents equally nonrational responses, culturally standardized unreason.

Answer the following essay question in English within 80-100 words.

中等

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Why I Came to College 
(1) Why have I chosen to attend college? I have put this question to myself at many times and in various forms during the past three and a half months which have constituted the first semester of my freshman year. Have I come because of parental influence, or because I have some goal of my own that I wish to pursue? After pondering these questions on many occasions, I have finally reached the conclusion that I have come to college not for one single reason, but for many, and that it is something that I truly want to do.
(2) Originally, my parents did influence my opinions about education in general. My mother, an elementary school teacher, was always proud of my academic successes, but she never really pushed me or demanded that I achieve excellent grades. However, from the beginning of my schooling, my parents seemed to assume that I would attend college, and by the time I reached high school, I had become accustomed to that idea as well.
(3) When I entered high school, I enrolled in the college preparatory program offered there, looking ahead four years to college attendance. However, as I proceeded further through high school into my junior and senior years, I became genuinely interested in many of the subjects which I was studying. Chemistry, physics, and calculus were the courses which held my interest most strongly and I felt that I wanted to continue to study those areas beyond the high school level. Up to that point in my life, I had always claimed that I wanted to attend college. but didn’t realize why until my high school career drew to a close.
(4) Finally, I began to recognize in myself a strong drive to obtain knowledge. I knew that I would not be content to simply end my educational career with high school and enter the working world. I truly felt a need to continue learning in order to gain a better understanding of the world around me. My final decision to attend college seemed a natural one, and my choice of engineering as a field of study came easily as well, since the profession fit well with my academic preferences.
(5) The fact that I enjoy learning and gaining knowledge was my main reason for choosing to enter college, but I must admit that it was not the sole reason. In today’s world, a college education has become almost essential if one wishes to compete in the job market. In the next several years, this trend will surely continue, with a Bachelor’s degree becoming almost indispensable if one wishes to find a worthwhile position, and a Master’s degree becoming highly desirable for advanced positions. Although it may sound materialistic, I felt that attending college was a practical and necessary step which I took to ensure a secure future for myself and my family. I made my choice to study engineering primarily on the basis of my love of mathematics and the physical sciences; however, the fact that it is a well-paid and respected profession did have some influence on my final decision to study engineering, rather than a pure science curriculum. Either field would have allowed me to study those subjects which hold my interest, but the decision to pursue the one which would ultimately be more profitable was not a difficult choice to make.
(6) A third reason that I am attending college is that I have always hoped that I could make a contribution to the world. I knew that a career involving science and technology would give me the best opportunity to do this. I also knew that in order to pursue such a career, I would be required to go through college. Hopefully, this will enable me to someday make a contribution to the expansion of the frontiers of society’s knowledge, and to in some way benefit mankind.
(7) Finally, I chose to attend a diversified college, as opposed to a purely technical institute, because I feel that college should allow a person to grow in areas other than pure academics. It should also expose that student to a variety of social and political ideas, helping to expand his mental horizons. Attending Rutgers University has definitely allowed me to come into contact with a wide variety of lifestyles which could only be found together on a collegiate campus. Additionally, while I am able to major in a scientific field at Rutgers, I am able to simultaneously take courses which explore other fields of study and allow me to become a more diversified and well-rounded person. This overall gain of general knowledge which is available only to the college student is another reason that I was lured toward the pursuit of a higher education.
(8) Thus, I came to college not for one reason, but for several different ones. It was something that I had planned, even without fully knowing why, for several years. It was certainly the next logical step in my educational career after the completion of high school. However, only in my final two years of high school did I actually begin to recognize in myself the inherent desire to obtain information and learning which pursue the other goals which I had set for myself. I also knew that I wanted to become a more diversified person, and that a college education was the best means to attain that end.
(9) Why have I chosen to attend college? Sometimes I am unsure of the exact reason myself. I am sure, however, that it is what I should do and what I want to do with the next four years of my life.

中等

Answer the following essay question in English within 80-100 words. 

(1) The man had never believed in mere utility.
(2) Having had no useful work, he indulged in mad whims. He made little pieces of sculpture—men, women and castle, quaint earthen things dotted over with sea-shells. He painted. Thus he wasted his time on all that was useless, needless. People laughed at him. At times he vowed to shake off his whims, but they lingered in his mind.
(3) Some boys seldom ply their books and yet pass their tests. A similar thing happened to this man. He spent his earth life in useless work and yet after his death the gates of Heaven opened wide for him.
(4) But mistakes are unavoidable even in Heaven. So it came to pass that the aerial messenger who took charge of the man made a mistake and found him a place in Workers’ Paradise.
(5) In this Paradise you find everything except leisure.
(6) Here men say: “God! We haven’t a moment to spare.” Women whisper: “Let’s move on, time’s a-flying.” All exclaim: “Time is precious.” “We have our hands full, we make use of every single minute,” they sigh complainingly, and yet those words make them happy and exalted.
(7) But this newcomer, who had passed all his life on Earth without doing a scrap of useful work, did not fit in with the scheme of things in Workers’ Paradise. He lounged in the streets absently and jostled the hurrying men. He lay down in green meadows, or close to the fast flowing streams, and was taken to task by busy farmers. He was always in the way of others.
(8) A hustling girl went every day to a silent torrent (silent, since in the Workers’ Paradise even a torrent would not waste its energy singing) to fill her pitcher.
(9) The girl’s movement on the road was like the rapid movement of a skilled hand on the strings of a guitar. Her hair was carelessly done; inquisitive wisps stooped often over her forehead to peer at the dark wonder of her eye.
(10) The idler was standing by the stream. As a princess sees a lonely beggar and is filled with pity, so the busy girl of Heaven saw this one and was filled with pity.
(11 ) “A—ha !” she cried with concern. “You have no work in hand, have you?”
(12) The man sighed, “Work! I have not a moment to spare for work.”
(13) The girl did not understand his words, and said: “I shall spare some work for you to do, if you like.”
(14) The man replied: “Girl of the silent torrent, all this time I have been waiting to take some work from your hands.”
(15) “What kind of work would you like?”
(16) “Will you give me one of your pitchers, one that you can spare?”
(17) She asked: “A pitcher? You want to draw water from the torrent?”
(18) “No, I shall draw pictures on your pitcher.”
(19) The girl was annoyed.
(20) “Pictures, indeed! I have no time to waste on such as you. I am going.” And she walked away.
(21) But how could a busy person get the better of one who had nothing to do? Every day they met, and every day he said to her: “Girl of the silent torrent, give me one of your clay pitchers. I shall draw pictures on it.”
(22) She yielded at last. She gave him one of her pitchers. The man started painting. He drew line after line; he put color after color.
(23) When he had completed his work, the girl held up the pitcher and stared at its sides, her eyes puzzled. Brows drawn, she asked: “What do they mean, all those lines and colors? What is their purpose?”
(24) The man laughed.
(25) “Nothing. A picture may have no meaning and may serve no purpose.”
(26) The girl went away with her pitcher. At home, away from prying eyes, she held it in the light, turned it round and round and scanned the painting from all angles. At night she moved out of bed, lighted a lamp and scanned it again in silence. For the first time in her life she had seen something that had no meaning and no purpose at all.
(27) When she set out for the torrent the next day, her hurrying feet were a little less hurried than before. For a new sense seemed to have wakened in her, a sense that seemed to have no meaning and no purpose at all.
(28) She saw the painter standing by the torrent and asked in confusion: “What do you want of me?”
(29) “Only some more work from your hands.”
(30) “What kind of work would you like?”
(31) “Let me make a colored ribbon for your hair,” he answered.
(32) “And what for?”
(33) “Nothing.”
(34) Ribbons were made, bright with colors. The busy girl of Workers’ Paradise had now to spend a lot of time every day tying the colored ribbon around her hair. The minutes slipped by, unutilized. Much work was left unfinished.
(35) In Workers’ Paradise work had of late begun to suffer. Many persons who had been active before were now idle, wasting their precious time on useless things such as painting and sculpture. The elders became anxious. A meeting was called. All agreed that such a state of affairs had so far been unknown in the history of Workers’ Paradise.
(36) The aerial messenger hurried in, bowing before the elders and made a confession.
(37) “I brought a wrong man into this Paradise,” he said. “It is all due to him.”
(38) The man was summoned. As he came the elders saw his fantastic dress, his quaint brushes, his paints, and they knew at once that he was not the right sort for Workers’ Paradise.
(39) Stiffly the President said: “This is no place for the like of you. You must leave.”
(40) The man sighed in relief and gathered up his brush and paint. But as he was about to go, the girl of the silent torrent came up tripping and cried: “Wait a moment. I shall go with you.”
(41) The elders gasped in surprise. Never before had a thing like this happened in Workers’ Paradise—a thing that had no meaning and no purpose at all.

中等

Read the following passage carefully and answer the following essay question in English within 80~1 00 words.

​(1) It's easy to keep your aging brain as nimble as it was in college. Log on to a website full of brain games or download the right apps, and within 20 minutes you'll be doing your part to sharpen your memory and slow the inexorable decline of your mental functions. At least that's what the companies behind this booming industry would have you believe. But is it true? 

(2) Concrete proof about the benefits of brain games is hard to come by, experts say, when it comes to measurably improving aspects of mental fitness, like having a good memory or sound reasoning. "People would really love to believe you could do something like this and make your brain better, make your mind better, "says Randall W. Engle, a primary investigator at the Attention and Working Memory Lab at the Georgia Institute of Technology "There’s just no solid evidence.” 

(3)That's not to say brain games are without benefit. Experts say these kinds of mental exercises can change your brain-just not in a way that necessarily slows its aging. The brain changes with just about everything you do, including mental training exercises. But numerous studies have shown that brain games lack what researchers call "transfer" In other words, repeating a game over and over again teaches you how to play the game and get better at it but not necessarily much else.
(4)"It's like, you walk through fresh snow, you leave a trace. If you walk the same route again, the trace gets deeper and deeper," says Ursula Staudinger, director of the Butler Columbia Aging Center at Columbia University. The fact that structural changes occur [in the brain] does not imply that in general this brain has become more capable. It has become more capable of doing exactly the tasks it was practicing.
(5)Brain-game designers, not surprisingly, disagree. Michael Scanlon, chief scientific officer at Lumosity, a large brain-game company, refers to a 2007 study he led as support for his company's getting into the brain-game business in the first place. "Our basic intention was to release a product that helps people improve cognitive abilities," he says. Scanlon says the research, which Lumosity funded and conducted, found that online-based brain training can improve thinking. The small study of 23 people is one of several studies Lumosity has performed, though most have not been peer-reviewed.
(6)As the brain-game industry has grown-revenue topped $I billion in 2012 and is projected to hit $6 billion by 2020, according to a report from neuroscience market-research firm Sharp Brains--so has the criticism. More than 70 prominent brain scientists and psychologists signed a withering statement on the subject last year. The open letter, organized by the Stanford Center on Longevity and covered by media outlets across the world argued that claims on behalf of brain games about improved cognition were "frequently exaggerated and at times misleading." The scientists also laid out criteria that the games would have to meet to convince them of their merit. It's a tough list.
(7)Still, Staudinger allows that brain games do have the benefit of being fun-which may make them a worthwhile way for people of any age to spend time. There's no question that many consumers have become devoted to them. Lumosity, which offers some games free and a premium membership at a cost, says it reached 50 million members in 2013.
(8)The issue most scientists have with people playing the games frequently is the opportunity cost: you could be doing something else that actually would improve your cognitive ability. Most researchers agree that the activity most clearly proven to slow aging in the brain is aerobic exercise. Other factors that sound scientific research has shown to help an aging brain include healthy dietary choices, regular meditation and learning new things.
(9)As brain games evolve and new, impartial research conducted, it's possible that the scientific consensus about their impact on the brain will change. But Engle doesn't think it's likely. "I need fairly substantial evidence that it's not kind of a gimmick," he says. "I'm a scientist.” 

中等

阅读下文,并回答问题。

(1)Toward the end of the nineteenth century, a small group of artists working in France and Germany began to re-evaluate the meaning and function of art. In the preceding century, art had lost many of its traditional functions. It had ceased to be an important method for recording the way things look because that job had been taken over by the camera. Artists now sought to isolate the special province of art, to define its own particular essence. Painters and sculptors joined other intellectuals in questioning classical standards based on rationalized patterns and generalized ideals. The world view of the 1890s had been so altered by the tumultuous changes of the nineteenth century that the cool, orderly classical figure style and static Renaissance compositions no longer seemed appropriate forms of expression.
(2)In 1886 the painter Vincent van Gogh(1853-1890) came from Holland to France, where he produced a revolution in the use of color. He used purer, brighter colors than artists had used before he also recognized that color, like other formal qualities, could act as a language in and of itself. He believed that the local or "real" color of an object does not necessarily express the artist's experience. Artists, according to van Gogh, should seek to paint things not as they are, but as the artists feel them. In Public garden at Arles, the colors of the pathway, the trees, and the sky are all far more intense and pure than the garden's real colors. Thus, van Gogh captures the whole experience of walking alone in the stillness of a hot afternoon.
(3) Practically unknown in his lifetime, van Gogh's art became extremely influential soon after his death in 1890. One of the first artists to be affected by his style was a Norwegian artist named Edward Munch(1863-1944), who discovered van Gogh's use of color in Paris. In The Dance of Life, Munch used strong, simple line and intense color to explore the unexpressed sexual stresses and conflicts that Sigmund Freud's studies were bringing to light. In Germany the tendency to use color for its power to express psychological forces continued in the work of artists known as the German Expressionists.
(4) Alongside the revolution in color, another revolution was occurring in the use of space. Ever since the Renaissance, European artists had treated the outside edges of paintings as window frames. The four sides of a frame bounded an imaginary cube of space--a three dimensional world-in which figures and background were presented. From about 1880 on, Paul Cezanne(1839-1906) explored a new way of expressing the experience of seeing. He sought to create painting with perfectly designed compositions, true both to the subject matter and to his own perceptions. He also wanted to include and build upon tradition.
(5)Between 1909 and 1914, Pablo Picasso( 1881-1973)and Georges Braque (1882-1963) worked together to develop a new style that is called cubism. Like Cezanne, they explored the interplay between the flat world of the art of painting and the three-dimensional world of visual perception. The two worlds influence each other, so that in art as in life. one confuses symbols or painted representations with the objects in the real world for which they stand. This observation about experience is explicit in a cubist work like The Violin. Illustrations of fruit cut from an actual book are pasted in the corner. These sheets are real objects introduced into a drawing or symbol, but the illustrations are also printed reproductions of drawings that were based on real fruit.
(6)In a typical Renaissance or baroque painting, objects are set inside an imaginary block of space, and they are represented from a single stationary point of view. A cubist work is constructed on a different system, so that it re-creates the experience of seeing in a space of time. One can only know the nature of a volume by seeing it from many angles. Therefore, cubist art presents objects from multiple viewpoints. Furthermore, vision is conditioned by context, memories, and events in time. In The violin, some of the words cut from real newspapers refer ironically to an artist's life. The numerous fragmentary images of cubist art make one aware of the complex experience of seeing.
(7)The colors used in early cubist art are deliberately banal, and the subjects represented are ordinary objects from everyday life. Picasso and Braque wanted to eliminate eye-catching color and intriguing subject matter so that their audiences would focus on the process of seeing itself.
(8)Throughout the period from 1890 to 1914, avant-garde artists were de-emphasizing subject matter and stressing the expressive power of such formal qualities as line, color, and space. It is not surprising that some artists finally began to create work that did not refer to anything seen in the real world. Piet Mondrian( 1872-1944), a Dutch artist, came to Paris shortly before World War I. There he saw the cubist art of Picasso and Braque. The cubists had compressed the imaginary depth in their paintings so that all the objects seemed to be contained within a space only a few inches deep. They had also reduced subject matter to insignificance. It seemed to Mondrian that the next step was to eliminate illusionistic space and subject matter entirely. His painting Composition 7, for example, seems entirely flat.
(9)Mondrian, like several other early masters of modern art, was a philosophical idealist. He held that the objects of perception are actually manifestations of another independent and changeless realm of essences. Art, he believed should take its audience beyond the world of appearances into the other, more real" reality. Logically, he eliminated from his paintings any references to the visible world.
(10)The revolution in art that took place near the turn of the twentieth century is reverberating still. After nearly a hundred years, these masters of modern art continue to inspire their audiences with their passion and vision.