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“In every known human society the male’s needs for achievement can be recognized. In a great number of human societies men’s sureness of their sex role is tied up with their right, or ability, to practice some activity that women are not allowed to practice. Their maleness in fact has to be underwritten by preventing women from entering some field or performing some feat.” This is the conclusion of the anthropologist Margaret Mead about the way in which the roles of men and women in society should be distinguished. If talk and print are considered it would seem that the formal emancipation of women is far from complete. There is a flow of publications about the continuing domestic bondage of women and about the complicated system of defences which men have thrown up around their hitherto accepted advantages, taking sometimes the obvious form of exclusion from types of occupation and sociable groupings, and sometimes the more subtle form of automatic doubt of the seriousness of women’s pretensions to the level of intellect and resolution that men, it is supposed, bring to the business of running the world. There are a good many objective pieces of evidence for the erosion of men’s status. In the first place, there is the widespread postwar phenomenon of the woman Prime Minister, in India, Sri Lanka and Israel. Secondly, there is the very large increase in the number of women who work, especially married women and mothers of children. More diffusely there are the increasingly numerous convergences between male and female behavior: the approximation to identical styles in dress and coiffure, the sharing of domestic tasks, and the admission of women to all sorts of hitherto exclusively male leisure-time activities. Everyone carries round with him a fairly definite idea of the primitive or natural conditions of human life. It is acquired more by the study of humorous cartoons than of archaeology, but that does not matter since it is not significant as theory but only as an expression of inwardly felt expectations of people’s sense of what is fundamentally proper in the differentiation between the roles of the two sexes. In this rudimentary natural society men go out to hunt and fish and to fight off the tribe next door while women keep the fire going. Amorous initiative is firmly reserved to the man, who sets about courtship with a club. 52. The phrase “men’s sureness of their sex role” in the first paragraph suggests that they( ).53. The third paragraph does NOT claim that men( ).54. The third paragraph( ).55. At the end of the last paragraph the author uses humorous exaggeration in order to( ).

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In his classic novel, “The Pioneers”, James Fenimore Cooper has his hero, a land developer, take his cousin on a tour of the city he is building. He describes the broad streets, rows of houses, a teeming metropolis. But his cousin looks around bewildered. All she sees is a forest. “Where are the beauties and improvements which you were to show me?” she asks. He’s astonished she can’t see them. “Where! Everywhere,” he replies. For though they are not yet built on earth, he has built them in his mind, and they as concrete to him as if they were already constructed and finished.Cooper was illustrating a distinctly American trait, future-mindedness: the ability to see the present from the vantage point of the future; the freedom to feel unencumbered by the past and more emotionally attached to things to come. “America is therefore the land of the future,” the German philosopher Hegel wrote. “The American lives even more for his goals, for the future, than the European.” Albert Einstein concurred. “Life for him is always becoming, never being.”In 2012, America will still be the place where the future happens first, for that is the nation’s oldest tradition. The early Puritans lived in almost Stone Age conditions, but they were inspired by visions of future glories, God’s kingdom on earth. The early pioneers would sometimes travel past perfectly good farmland, because they were convinced that even more amazing land could be found over the next ridge. The Founding Fathers took 13 scraggly Colonies and believed they were creating a new nation on earth. The railroad speculators envisioned magnificent fortunes built on bands of iron. It’s now fashionable to ridicule the visions of dot-com entrepreneurs of the 1990s, but they had inherited the urge to leap for the horizon. “The Future is endowed with such a life, that it lives to us even in anticipation,” Herman Melville wrote. “The Future is the Bible of the Free.”This future-mindedness explains many modern features of American life. It explains workaholism: the average American works 350 hours a year more than the average European. Americans move more, in search of that brighter tomorrow, than people in other land. They also, sadly, divorce more, for the same reason. Americans adopt new technologies such as online shopping and credit cards much more quickly than people in other countries Forty-five percent of world Internet use takes place in the United States. Even today, after the bursting of the stock-market bubble, American venture-capital firms—which are in the business of betting on the future—dwarf the firms from all other nations.Future-mindedness contributes to the disorder in American life, the obliviousness to history, the high rates of family breakdown, the frenzied waste of natural resources. It also leads to incredible innovations. According to the Yale historian Paul Kennedy, 75 percent of the Nobel laureates in economies and the sciences over recent decades have lived or worked in the United States. The country remains a magnet for the future-minded from other nations. One in 12 Americans has enjoyed the thrill and challenge of starting his own business. A study published in the Journal of International Business Studies in 2000 showed that innovative people are spread pretty evenly throughout the globe, but Americans are most comfortable with risk. Entrepreneurs in the U.S. are more likely to believe that they possess the ability to shape their own future than people in, say, Britain, Australia or Singapore.If the 1990s were a great decade of future-mindedness, we are now in the midst of a season of experience. I seems cooler to be skeptical, to pooh-pooh all those IPO suckers who lost their money betting on the telecom future. But the world is not becoming more French. By 2012, this period of chastisement will likely have run its course, and future-mindedness will be back in vogue, for better or worse.We don’t know exactly what the next future-minded frenzy win look like. We do know where it will take place: the American suburb. In 1979, three quarters of American office space were located in central cities. The new companies, research centers and entrepreneurs are flocking to these low buildings near airports, highways and the Wal-Mart malls, and they are creating a new kind of suburban life. There are entirely new metropolises rising boom suburbs like Mesa, Arizona, that already have more people than Minneapolis or St. Louis. We are now approaching a moment in which the majority of American office space, and the hub of American entrepreneurship, will be found in quiet office parks in places like Rockville, Maryland, and in the sprawling suburbosphere around Atlanta.We also know that future-mindedness itself will become the object of greater study. We are discovering that there are many things that human beings do easily that computers can do only with great difficulty, if at all. Cognitive scientists are now trying to decode the human imagination, to understand how the brain visualizes, dreams and creates.And we know, too, that where there is future-mindedness there is hope.47. The third paragraph examines America’s future-mindedness from the( )perspective.48. According to the passage, which of the following is NOT brought about by future-mindedness?49. The word “pooh-pooh” in the sixth paragraph means( ).50. According to the passage, people at present can forecast( )of a new round of future-mindedness.51. The author predicts in the last paragraph that the study of future-mindedness will focus on( ).

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Sending a child to school in England is a step which many parents do not find easy to take. In theory, at least, the problem is that there are very many choices to make.Let us try to list some of the alternatives between which parents are forced to decide. To begin with, they may ask themselves whether they would like their child to go to a single-sex school or a co-educational school. They may also consider whether he should go to a school which is connected to a particular church or religious group, or whether the school should have no such connections. Another decision is whether the school should be one of the vast majority financed by the State or one of the very small but influential minority of private schools, though this choice is, of course, only available to the small number of those who can pay. Also connected with the question of money is whether the child should go to a boarding school or live at home. Then there is the question of what the child should do at school. Should it be a school whose curriculum lays emphasis, for instance, on necessary skills, such as reading, writing and mathematics, or one which pays more attention to developing the child’s personality, morally, emotionally and socially. Finally, with dissatisfaction with conventional education as great as it is in some circles in England and certainly in the USA, the question might even arise in the parents’ minds as to whether the child should be compelled to go to school at all. Although in practice, some parents may not think twice about any of these choices and send their child to the only school available in the immediate neighbourhood,any parent who is interested enough can insist that as many choices as possible be made open to him, and the system is theoretically supposed to provide them.44. Parents find choosing a school hard because( ).45. According to the passage, some parents, if allowed, might let their children stay at home because they( ).46. What is implied at the very end of the passage?

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Traditionally, the woman has held a low position in marriage partnerships. While her husband went his way, she had to wash, stitch and sew. Today the move is to liberate the woman, which may in the end strengthen the marriage union.Perhaps the greatest obstacle to friendship in marriage is the amount a couple usually see of each other. Friendship in its usual sense is not tested by the strain of daily, year-long cohabitation. Couples need to take up separate interests (and friendship) as well as mutually shared ones, if they are not to get used to the more attractive elements of each other’s personalities.Married couples are likely to exert themselves for guests—being amusing, discussing with passion and point— and then to fall into dull exhausted silence when the guests have gone.As in all friendship, a husband and wife must try to interest each other, and to spend sufficient time sharing absorbing activities to give them continuing common interests. But at the same time they must spend enough time on separate interests with separate people to preserve and develop their separate personalities and keep their relationship fresh.For too many highly intelligent working women, home represents chore obligations, because the husband only tolerates her work and does not participate in household chores. For too many highly intelligent working men, home represents dullness and complaints—from an over-dependent wife who will not gather courage to make her own life.In such an atmosphere, the partners grow further and further apart, both love and liking disappearing. For too many couples with children, the children are allowed to command all time and attention, allowing the couple no time to develop liking and friendship, as well as love, allotting them exclusive parental roles.41. According to the passage, which of the following statements is correct?42. The passage suggests that married couples become( ).43. The passage seems to indicate at the end that children( ).

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