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在民间文学领域，“神话”和“传说”是两个不同的概念。神话是古人创造的关于神仙或神化的英雄的故事，是生产力低下的原始社会人们对自然现象和社会生活的一种天真的解释和美丽的幻想。传说则是劳动人民创造的一种与历史人物、历史事件以及风物古迹有关的口头故事，是人们对历史的一种虚幻的解释。

Translate the underlined sentences into good Chinese.Homer’s two testaments, the “Iliad” and the “Odyssey”, remain the first and greatest epics of Western civilization. (1) Still, who Homer was, how Homer worked and how the stories were perpetuated has baffled scholarly detectives for 3000 years. From about 1200 B.C. and for 700 years until Plato’s time, these two epics were the basis of Greek religion and morals, the chief source of history and even of practical information on geography, metallurgy, navigation and shipbuilding.(2) Still more remarkable, for 2 1/2 millenniums after Plato, the Homeric epics as primordial works of the imagination reigned over the Western world of letters. Homer’s survival is a stark contrast to the fate of the Greeks’ other creations. The Acropolis lies in ruins, and there is probably not one complete free-standing statue surviving from the Great Age. We cannot hear Greek music. Their literary legacy, which has dominated Western culture, survives only in fragments.Why did Homer’s great epics survive? And how? There were some happy coincidences like the dry climate of Egypt that provided natural museum conditions for preserving fragile manuscripts. And Alexander the Great’s conquest of Egypt (332 B.C.) set the scene for Greek rulers to found the greatest of all ancient libraries at Alexandra. (3) In the Hellenistic Age, after the death of Alexandra the Great, educated Greeks continued to learn Homer by heart, much as the people in the West later would know their Bible, or as Muslims memorized their Koran.(4) Even after the rise of Christianity, the “Iliad” and the “Odyssey” remained the very model of the heroic epic, outstanding Christian classics. English critics who disagreed about everything else were all Homer’s acolytes.Walter Bagehot, the solemn editor from the heart of industrial England, declared that “a man who has not read Homer is like a man who has not seen the ocean.”The ancient Greeks had no doubt that Homer was a real person. Before the Great Age, until about 450 B.C., they put his birthplace on the little island of Chios, off the western coast of Asia Minor, where his epics were being sung by people who called themselves Homeridae, descendants of Homer. By the early fifth century B.C., Homer had already become so myth-herioc that several towns, including Athens, claimed to be his birthplace. (5) About 1200 B.C., in a rare example of lost technology, writing had disappeared from the Greek mainland, five hundred years passed before language was again written. It was during this interregnum of the spoken word, when there still was no way of writing Greek, that the “Iliad” and the “Odyssey” came into being.

Directions: Write a 100-120-word summary of the article in this part.

Directions: Some sentences have been removed in the following text. Choose the most suitable one from the list A-G to fit into each of the blanks. There are two extra choices which do not fit in any of the blanks.1. _________ The common life of every day, with its cares, necessities, and duties, affords ample opportunity for acquiring experience of the best kind; and its most beaten paths provide the true worker with abundant scope for effort and room for self-improvement. The road of human welfare lies along the old highway of steadfast well-doing; and they who are the most persistent, and work in the truest spirit, will usually be the most successful.Fortune has often been blamed for her blindness; but fortune is not so blind as men are. Those who look into practical life will find that fortune is usually on the side of the industrious, as the winds and waves are on the side of the best navigators.2. _Genius may not be necessary, though even genius of the highest sort does not disdain the use of these ordinary qualities. The very greatest men have been among the least believers in the power of genius, and as worldly wise and persevering as successful men of the commoner sort. Some have even defined genius to be only common sense intensified. 3. _ John Foster held it to be the strength of lighting one’s own fire. Buffon said of genius “it is patience”.Newton’s was unquestionably a mind of the very highest order, and yet when asked by what means he had worked out his extraordinary discoveries, he modestly answered, “By always thinking into them.”4. _ Voltair held that it is only a very slight line of separation that divides the man of genius from of ordinary mould.Locke believed that all men have an equal aptitude for genius, and that what some are able to effect, under the laws which regulated the operations of the intellect, must also be within the reach of others who, under like circumstances, apply themselves to like pursuit.5. ___________ Hence it happens that the men who have most moved to the world, have not been so much men of genius, strictly so called, as men of intense mediocre abilities, and untiring perseverance; not so often the gifted, or naturally bright and shining qualities, as those who have applied themselves diligently to their work, in whatsoever line that might lie.A great point to be aimed at is to get the working quality well trained. When that is done, the race will be found comparatively easy. We must repeat and again repeat: facility will come with labor. Not even the simplest art can be accomplished without it; and what difficulties it is found capable of achieving!A. A distinguished teacher and president of a college spoke of it as the power of making efforts.B. It is indeed marvelous what continuous application will effect in the commonest of things.C. The greatest results in life are usually attained by simple means, and the exercise of ordinary qualities.D. D’lsraeli the elder held that the secret of success consisted in being master of your subject, such mastery being attainable only through continuous application and study.E. The extraordinary results effected by dint of sheer industry and perseverance, have led many distinguished men to doubt whether the gift of genius be so exceptional an endowment as it is usually supposed to be.F. Great results cannot be achieved at once; and we must be satisfied to advance in life as we walk, step by step.G. In the pursuit of even the highest branches of human inquiry, commoner qualities are found the most useful—such as common sense, attention, application, and perseverance.

Models of eudaimonia in psychology emerged out of early work on self-actualisation and the means of its accomplishment by researchers such as Erikson, Allport, and Maslow. The psychologist C. D. Ryff highlighted the distinction between eudaimonia wellbeing, which she identified as psychological well-being, and hedonic wellbeing or pleasure. Building on Aristotelian ideals of belonging and benefiting others, flourishing, thriving and exercising excellence, she conceptualised eudaimonia as a six-factor structure. Ryff’s six-factor model of eudaimonic well-being describes the six aspects of positive functioning that an individual who strives to lead a fulfilled life must endorse. She states that the pursuit and acquisition of positive relationships is an intrinsically motivated desire that is endorsed cross-culturally as a route to being void of ill-being as well as leading a meaningful life. The results of a study conducted in the early 90s exploring the relationship between well-being and those aspects of positive functioning that were put forth in Ryff’s model, indicate that persons who aspired more for financial success relative to affiliation with others or their community scored lower on various measures of well-being. Individuals that strive for a life defined by affiliation, intimacy and contributing to one’s community can be described as aspiring to fulfil their intrinsic psychological needs. In contrast those individuals who aspire for wealth and material, social recognition, fame, image or attractiveness can be described as aiming to fulfil their extrinsic psychological needs. The strength of an individual’s intrinsic (relative to extrinsic) aspirations as indicated by rankings of importance correlates with an array of psychological outcomes. Positive correlations have been found with indications of psychological well-being: positive affect, vitality, and self-actualization. Negative correlations have been found with indicators of psychological ill-being: negative affect, depression and anxiety. A more recent study confirming Ryff’s notion of maintaining positive relations with others as a way of leading a meaningful life involved comparing levels of self-reported life satisfaction and subjective well-being (positive/negative affect). Results suggested that individuals whose actions had underlying eudaimonic tendencies as indicated by their self-reports (e.g., I seek out situations that challenge my skills and abilities) were found to possess higher subjective well-being and life satisfaction scores compared to participants who did not. Individuals were grouped according to their chosen paths/strategies to happiness as identified by their answers on an Orientation to Happiness Questionnaire. The questionnaire describes and differentiates individuals on the basis of three orientations to happiness which can be pursued, though some individuals do not pursue any. The “pleasure” orientation describes a path to happiness that is associated with adopting hedonistic life goals to satisfy only one’s extrinsic needs. Engagement and meaning orientations describe a pursuit of happiness that integrates two positive psychology constructs “flow/engagement” and “eudaimonia/meaning”. Both of the latter orientations are also associated with aspiring to meet intrinsic needs for affiliation and community and were amalgamated by Anić and Tončić into a single “eudaimonic” path to happiness that elicited high scores on all measures of well-being and life satisfaction. The subject of eudaimonia and the link between one’s behavior from childhood and into adulthood is a new area of research in the field of positive psychology. In the last decade researchers have been interested in the link between the behavior of one’s parents and parenting techniques when one was a child; and if their parents had either verbally endorsed eudaimonia or actually role modeled it by pursuing eudaimonia themselves. Researchers implemented the Huta&Ryan Scale: Four Eudaimonic Measurement Questionnaire to analyze the participants eudaimonic motives, through motivation towards activities. The investigation was conducted on Canadian university undergraduates. The four eudaimonic pursuits as described by Huta&Ryan are: 1. “Seeking to pursue excellence or a personal ideal” 2. “Seeking to use the best in yourself” 3. “Seeking to develop a skill, learn, or gain insight into something” 4. “Seeking to do what you believe in”. The study determined that participants derived well-being from eudaimonic pursuits only if their parents had role modeled eudaimonia, but not if their parents had merely verbally endorsed eudaimonia.1.Typical of the social sciences the research methods used to determine the extent of an individual’s eudaimonia are .2.“Having led this empty life for over forty years, I can now pass that heritage on and ensure that the misery will continue for at least one more generation.” This statement would be typical of a guardian whose commitment to eudaimonia would be based on .3.“Passionate hatred can give meaning and purpose to an empty life.” This statement exemplifies the strong link between .4.According to the text, there is a low correlation between .5. Ryff’s six-factor model of eudaimonic well-being to lead a fulfilled life would unlikely endorse .

Lucretius is known to us today for his great Epicurean poem On the Nature of Things. In ancient Rome, Stoicism had the upper hand among what we might call the literary and philosophical establishment. The Stoics bashed the Skeptics, the Skeptics bashed the Stoics, and they both, as well as the the Christian fathers, bashed the Epicureans to the degree that very little is extant today of the writings of Epicurus himself. Probably the most coherent statement of Epicurean thought that we have is to be found in Lucretius’ 7,000 line poem, which in the year 1400 had been lost to posterity for at least a thousand years.Stephen Greenblatt is the main proponent of New Historicism, the branch of literary criticism which argues that a literary work must be studied and interpreted while analyzing the history of its author. In contrast with Historical Criticism, which only aims to demonstrate how a work reflects the time in which it was created, New Historicism “evaluates how the work is influenced by the time in which the author wrote it. It also examines the social sphere in which the author moved, the psychological background of the writer, and the books and theories that may have influenced him or her. Beyond that, many critics also look at the impact a work had and consider how it influenced other.”In The swerve. How the world became modern, Greenblatt applies the principles of New Historicism to the evaluation of De Rerum Natura by Lucretius. The description of the life and ideas of its author, the social circles he (may have) moved in, particularly describing the history of the Villa of the papyri in Herculaneum make for very interesting reading. There are descriptions of the history of books, and an extensive biography of the Renaissance notary Poggio Bracciolini and how he rediscovered the single extant manuscript of De Rerum Natura in a German monastery in 1417. Subsequent chapters describe the significance of the text and its impact, particularly in terms of the transition from the Middle Ages to the Renaissance, suggesting that it was the cornerstone to the development of the modern world.What exactly is “the swerve” that Greenblatt is referring to? It refers to the belief that the discovery of a complete copy of Lucretius after having been lost to posterity for a thousand years was so influential during the Renaissance that it moved the trajectory of humanism and subsequent scientific theory in unexpected ways. How, you may ask, could an ancient philosophical poem have such an effect? It turns out that Epicureanism posed a considerable threat to the Church in three important ways.First, there was the pleasure principle, which flew in the face of the doctrine of original sin and the concomitant guilt it imposed which was designed to make worship the focal point of people’s lives. Anything espousing pleasure outside of church doctrine was blasphemous or worse.Second, Epicureanism is not only concerned with the pleasure principle. It posited a theory of “atomism” first described by Democritus but fleshed out by Epicurus and then Lucretius and traceable through the Enlightenment to the breakthroughs in physics during the twentieth century. While the atomism of the ancients is much different than what is understood by scientists today, it provided the spark of inspiration that resulted in our modern scientific understanding of the physical world. And there was nothing in church doctrine that supported such an idea.Third, and probably most important, while Epicurus believed there were gods, he was certain they had no interest in human affairs, that for them to involve themselves in our world would in fact detract from their own pursuit of pleasure. Belief in this idea qualified one for burning at the stake.Common knowledge sees the beginning of the Renaissance in the early 1340s with Petrarca. Rather than suggesting that De Rerum Natura was a contributing factor, or katalysator of a movement which had already begun, Greenblatt’s book suggests that Petrarca was a precursor of that movement. Other authors of political movements, such as the revolt of the Ciompi in 1378 are marginalized and downplayed. The most important omission is the revolt of Cola di Rienzo in 1347, which suggests that Greenblatt is selective in his choice of sources and facts to the extent of distortion or oversimplification. Long before Poggio Bracciolini expeditions to hunt for ancient texts, Francesco Petrarca and Giovanni Boccacio were contemporaries and friends who collected and studied ancient texts.The swerve. How the world became modern has many characteristics of a work of popular science. Sources and references are not noted in the text, but listed as end notes, however, without clear reference in the text. Although not explicit in the text, the book suggests that the turn from the Middle Ages to the Renaissance can be pinpointed to a particular year, and even a particular moment, namely the moment Poggio picked up the book from the shelf. This type of suggestion is very reminiscent of recent history bestsellers such as 1434: The Year a Magnificent Chinese Fleet Sailed to Italy and Ignited the Renaissance by Gavin Menzies.1.The difference between New Historicism and Historical Criticism lies in the fact that latter is mainly based on .2. According to the text, the Italian Renaissance began in .3.“The swerve” in the title of Greenblatt’s book refers to .4. Lucretius’ De Rerum Natura was a threat to the medieval Church establishment because essentially it was based on a philosophy of .5. In his book review, the author suggests Renaissance scholar Greenblatt, winner of both the Pulitzer Prize and National Book Award should be read with .

In linguistics, prosody is concerned with those elements of speech that are not individual phonetic segments but are properties of syllables and larger units of speech. These contribute to linguistic functions such as intonation, tone, stress, and rhythm. Prosody may reflect various features of the speaker or the utterance: the emotional state of the speaker; the form of the utterance; the presence of irony or sarcasm; emphasis, contrast, and focus. In the study of prosodic aspects of speech it is usual to distinguish between auditory and acoustic measures. Auditory and acoustic measures of prosody do not correspond in a linear way. The majority of studies of prosody have been based on auditory analysis using auditory scales. There is no agreed number of prosodic variables. In auditory terms, the major variables are the pitch of the voice, length of sounds, prominence and timbre. In acoustic terms, these correspond reasonably closely to fundamental frequency, duration, intensity and spectral characteristics. Different combinations of these variables are exploited in the linguistic functions of intonation and stress, as well as other prosodic features such as rhythm, tempo and loudness. Additional prosodic variables have been studied, including voice quality and pausing. Prosodic features are said to be suprasegmental, since they are properties of units of speech larger than the individual segment. It is necessary to distinguish between the personal, background characteristics that belong to an individual’s voice and the independently variable prosodic features that are used contrastively to communicate meaning. Personal characteristics are not linguistically significant. It is not possible to say with any accuracy which aspects of prosody are found in all languages and which are specific to a particular language or dialect. Intonation is occasionally described entirely in terms of pitch, while at other times it is proposed as being in fact an amalgam of several prosodic variables. The form of English intonation is often said to be based on three aspects: tonality, tonicity and tone. An additional pitch-related variation is pitch range: speakers are capable of speaking sometimes with a wide range of pitch, at other times with a narrow range. English has been said to make use of changes in key: shifting one’s intonation into the higher or lower part of one’s pitch range is believed to be meaningful in certain contexts. From the perceptual point of view, stress functions as the means of making a syllable prominent; stress may be studied in terms of lexical stress, or in relation to larger units of speech, traditionally referred to as prosodic stress. Stressed syllables are made prominent by several variables, singly or in combination. Stress is typically associated with pitch prominence, increased length, increased loudness and differences in timbre. In English and some other languages, stress is associated with aspects of vowel quality whose acoustic correlate is the formant frequencies or spectrum of the vowel. Unstressed vowels tend to be centralized relative to stressed vowels, which are normally more peripheral in quality. These cues to stress are not equally powerful. Cruttenden, for example, writes “Perceptual experiments have clearly shown that, in English at any rate, the three features (pitch, length and loudness) form a scale of importance in bringing syllables into prominence, pitch being the most efficacious, and loudness the least so”. When pitch prominence is the major factor, the resulting prominence is often called accent rather than stress. There is considerable variation from language to language concerning the role of stress in identifying words or in interpreting grammar and syntax.1.Some elements of language that may not be encoded by grammar or by choice of vocabulary are .2.Measures that may objectively quantify the physical properties of sound are referred to as .3. In spite of the suprasegmental nature of prosodic features, exceptionally a single segment may constitute a syllable, or even a whole utterance. A good illustration would be the expression .4. In a research paradigm, a person’s habitual pitch range would constitute one of the .5. In the reading passage above, “tonicity” means .

Giacomo Casanova (1725-1798) may be one of several cultural icons who gave Venetian carnival and masking a bad name. He claimed to hate deceit, but everyone knows that his life consisted of little else. Thanks to him and other chroniclers of the 18th and 19th centuries, wearing masks has been associated exclusively with secrecy, disguise, deception and an excuse for petty criminality. But in Venice Incognito, James H. Johnson attempts to set the record straight, and in the process presents a much broader understanding of how and why masking came to be much more than a device donned during the two months of carnival, and surprisingly became part of everyday attire for members of all levels of society, from doge to drifter. This is not to say there was no hanky-panky at all underneath the guise of the mask, but there was much else besides.Masks have a long history. The first masks were associated with Dionysus. And Greek and Roman performers used masks in the belief that they amplified the voice. Early on, masks were linked with the devil and, by extension, with commonplace dishonesty, which in turn linked masking to disguise and deception.Carnival—and with it the wearing of masks—traditionally began in Venice on December 26 and concluded at the beginning of Lent. During this two-month period, Piazza San Marco became a cross between a country fair, an elegant masked ball and, during the day, a bull hunt. “For visitors especially, carnival was a season outside of time when roles were suspended, taboos relaxed and life’s practical concerns set aside.”The clamor of dozens of side shows dominated—acrobats, dancers, exotic animals, human deformities, impromptu performers, con men with petty scams, professional card sharks, prostitutes, pickpockets, beggars and fortunetellers were everywhere; vendors sold sweets and charlatans and mountebanks hawked elixirs and ointments. “In 1750 a lady led a lioness through the piazza, caressing it and periodically putting her hand into its mouth.”Maskers traveled in packs, sometimes with a common theme such as the seven deadly sins, or characters from commedia dell’arte. Women dressed as nymphs and shepherdesses, men as Scaramouches and Punchinellos, and both male and female cross-dressers were to be seen.Venetians eventually began wearing masks six months out of the year, corresponding with the theater season, which began in October and ended with Lent. Venetian masking consisted of an entire covering, not merely a facial disguise. The tabàro and baùta eventually became the city’s uniform. The baùta was a full-length cloak, often gray, and the tabàro was an elbow-length hooded cape that was worn on top, usually black. The hood was close fitting, and the three-quarter length mask allowed the wearer to eat or drink.Such general masking was at first rejected by the aristocracy but was eventually embraced wholeheartedly to the extent that at state occasions masks were de rigueur. Nobles wore masks at receptions for foreign heads of state and ambassadors. The reasons for this were complex and evolved out of the rigidities of Venetian society.However, in Venice at the peak of the Inquisition, masks were actually a defensive tool intended less for deception than for survival. In the 1600s when Venice adopted the mask as common attire, it did so under an accepted premise: “that masks were not always sinful or demonic, that their use extended beyond commedia and carnival and that they served purposes other than disguise.” The notion of the mask as a defender of rank was and still is foreign to anyone outside Venice. But the principal purpose of masks for most Venetians was not disguise. They represented “ritualized reserve rather than concealment”. And, as a character in a play by Carlo Goldoni remarked, “masks permit women to go everywhere honestly.”It was in fact during the theatrical boom in the mid 1600s that spectators took to wearing masks in public. Again, disguise was not the main purpose. It was to preserve “a measure of liberty by dispensing with ceremony”. Masks also maintained the illusion of equality.In a city as small as Venice (150,000 pop. in 1750) everyone knew everyone else, and recognition was based on more than facial features—i.e., stature, build, gait, voice, mannerisms and even clothes underneath the tabàro and baùta.What was the point of wearing masks if others could figure out who you were? It allowed nobles to go to a casino or the theater or a café “anonymously” and off the record. Café society was developing at the time, and cafes permitted exchanges of opinion and conversation among people who would not otherwise have spoken to each other. Masks allowed for the preservation of distance and reserve.Before everyday masking became widespread among the nobility, dress codes in Venice were as rigid as the social and political stratification they reflected. Gentlemen wore togas, and women were always veiled and wore black in public. Sumptuary laws prohibiting public flaunting of furs, jewelry and imported brocades played a small but contributing role in the prevalence of masks in an otherwise rigidly stratified society. The tabàro functioned as a cover-up allowing people to dress as they pleased. The Venetian mask became more of a convention than an embellishment.1.According to the author, the origins of the Venetian carnival was .2.According to the text, sumptuary laws were laws which .3.Typically, a Venetian mask covered .4. What was the point of wearing masks if others could figure out who you were?5. The phrase “no hanky-panky at all underneath the guise of the mask” in the first paragraph refers to .

I have a friend who is a member of the medical community. It does not say that, of course, on the _1_ that bears her home address. This membership comes from her hospital work.I have another friend who is a member of the computer community. This is a fairly new subdivision of our economy, and yet he finds his sense of place in it.Other friends and acquaintances of mine are members of the academic community, of the business community, or the journalistic community.Though you cannot find these on any map, we know where we _2_.None of us, _3_, was born into these communities. Nor _4_ into them, U-hauling our _5_ along with us. None has papers to prove we are card-carrying members of one such group or another. Yet it seems that more and more of us are _6_ by work these days, rather than by street.In the past, most Americans lived in neighborhoods. We were members of precincts or parishes or school districts. My dictionary still defines community, first of all in _7_ terms, as “a body of people who live in one place.”But today fewer of us do our _8_ in that one place; more of us just use it for sleeping. Now we call our towns “bedroom suburbs”, and many of us, _9_ small children as icebreakers, would have trouble _10_ all the people on our street.It’s not that we are more _11_ today. It’s that many of us _12_ a chunk of our friendships, a major portion of our everyday social lives, from home to office. As more of our neighbors work away from home, the work place becomes our neighborhood.As one woman told me recently, she knows _13_ about the people she passes on the way to her desk than on her way around the block. Our new sense of community hasn’t just moved from house to office building. The labels that we wear connect us with members from _14_ companies, cities, and states. We assume that we have something “in common” with other teachers, nurses, city planners.It’s not _15_ the experience of our immigrant grandparents. They sought out and assumed connections with people from the old country. Many of them have replaced ethnic identity _16_ professional identity. This whole _17_ of community is surely most obvious among the mobile professions. People who move from city to city seem to put roots down into their professions.I don’t think that there is _18_ massively disruptive about this shifting sense of community. The continuing search for _19_ and shared enterprise is very human. But I do feel uncomfortable with our shifting identity. The balance has _20_, and we seem increasingly dependent on working for our sense of self.

我们也清醒地看到，我国经济社会发展仍然面临不少困难和挑战。从国际看，世界经济复苏进程艰难曲折，国际金融危机还在发展，一些国家主权债务危机短期内难以缓解。主要发达经济体失业率居高难下，增长动力不足，新兴经济体面临通货膨胀和经济增速回落的双重压力。

在美丽的西子湖畔，我们举办了二十国集团领导人第十一次峰会，向世界贡献了中国智慧、中国方案，也向世界展示了美轮美奂的中国印象、中国风采。“一带一路”建设快速推进，亚洲基础设施投资银行正式开张。我们坚持和平发展，坚决捍卫领土主权和海洋权益。

我们积极推进全面深化改革，供给侧结构性改革迈出重要步伐，国防和军队改革取得重大突破，各领域具有四梁八柱性质的改革主体框架已经基本确立。我们积极推进全面依法治国，深化司法体制改革，全力促进司法公正、维护社会公平正义。

(1) I do not wish to treat friendships daintily, but with roughest courage. When they are real, they are not glass threads or frostwork, but the solidest thing we know. For now, after so many ages of experience, what do we know of nature, or of ourselves? Not one step has man taken toward the solution of the problem of his destiny. In one condemnation of folly stand the whole universe of men. But the sweet sincerity of joy and peace, which I draw from this alliance with my brother’s soul, is the nut itself, whereof all nature and all thought is but the husk and shell. (2) Happy is the house that shelters a friend! It might well be built, like a festal bower or arch, to entertain him a single day. Happier, if he know the solemnity of that relation, and honor its law!There are two elements that go to the composition of friendship, each so sovereign that I can detect no superiority in there, no reason why either should be first named. One is Truth. A friend is a person with whom I may be sincere. Before him I may think aloud. I am arrived at last in the presence of a man so real and equal, that I may drop even those undermost garments of dissimulation, courtesy, and second thought, which men never put off, and may deal with him with the simplicity and wholeness with which one chemical atom meets another. (3) Sincerity is the luxury allowed, but diadems and authority, only to the highest rank, that being permitted to speak truth as having none above it to court or conform unto.(4) Every man alone is sincere. At the entrance of a second person, hypocrisy begins. We parry and fend the approach of our fellow-man by compliments, by gossip, by amusements, by affairs. We cover up our thought from him under a hundred folds. We can seldom go erect. (5) Almost every man we meet requires some civility—requires to be humored; he has some fame, some talent, some whim of religion or philanthropy in his head that is not to be questioned, and which spoils all conversation with him. But a friend is a sane man who exercises not my ingenuity, but me.My friend gives me entertainment without requiring any stipulation on my part. A friend, therefore, is a sort of paradox in nature. I who alone am, I who see nothing in nature whose existence I can affirm with equal evidence to my own, behold now the semblance of my being, in all its height, variety and curiosity, reiterated in a foreign form; so that a friend may well be reckoned the masterpiece of nature.

Directions: Write a 100-120-word summary of the article in this part.

Directions: Some sentences have been removed in the following text. Choose the most suitable one from the list A-G to fit into each of the blanks. There are two extra choices which do not fit in any of the blanks.It is uncomfortable to be told to get in touch with your inner psychopath, that life is a catastrophe and that the aim of living is not to be happy. 1. And yet, superficially at least, a self-help book containing these messages is what the Canadian psychologist Jordan B Peterson has written.His book 12 Rules for Life: An Antidote to Chaos is an ambitious, some would say hubristic, attempt to explain how an individual should live their life, ethically rather than in the service of self. 2. I doubt it has the commercial appeal of The Secret (wish for something and it will come true) and it certainly strays markedly from the territory of How to Win Friends and Influence People. 3. Camille Paglia estimates him to be “the most important Canadian thinker since Marshall McLuhan”.Peterson, 55, is a psychology professor at the University of Toronto who shot into the headlines in 2016 after refusing to use gender-neutral pronouns at the university which new legislation, Bill C-16, compelled him legally to. 4. Demonstrations broke out on campus, and he has been the subject of a campaign of protest by trans activists. More controversy followed when he publicly defended James Damore, the sacked Google employee who suggested there were innate gender differences, as being no more than the scientific consensus.He certainly doesn’t sit well with the usually left-leaning academic establishment. Apart from anything else, he believes most university humanities courses should be defunded because they have been “corrupted by neo-Marxist postmodernists”—particularly women’s studies and black studies. 5. He defines himself as a “classic British liberal”. But he also says—when challenged for being a reactionary—that “being reactionary is the new radicalism”.Peterson has largely been in the news for his blazing, outspoken opposition to much of the far-left political agenda, which he characterises as totalitarian, intolerant and a growing threat to the primacy of the individual—which is his core value and, he asserts, the foundation of western culture.A. This has led him to be branded a member of the alt-right—although his support for socialized healthcare, redistribution of wealth towards the poorest and the decriminalisation of drugs suggests this is far from the whole story.B. His online videos contain extensive deconstructions of narratives and myths, both ancient and modern.C. It is informed by the Bible, Nietzsche, Freud, Jung and Dostoevsky—again, uncommon sources for the genre.D. But then Peterson is in a different intellectual league from the authors of most such books.E. Peterson’s worldview is complex, although 12 Rules makes a heroic attempt to simplify it into digestible material.F. Following this he was either hailed as a free-speech martyr or castigated as anti-transgender.G. This is hardly the staple of most self-help books.

As a stimulus for debate, the week-long removal of John William Waterhouse’s “Hylas and the Nymphs” from the walls of the Manchester Art Gallery certainly did the trick. After its exile to the museum store hit the news, the air became thick with protest and cries of “censorship”. Its banishment was regarded as dangerous political correctness, and the thin end of the wedge. If Waterhouse’s image of a youth surrounded by naked young women was to be taken down, where would it end? Would all our museums and galleries be dismantled, their “offensive” works, a.k.a. most Old Masters, locked away from the gaze of the public?The painting’s week-long absence (it is back in its place by popular demand) probably focused more attention and thought upon it than it would have received over six months on the wall. Its removal was part of a project by artist Sonia Boyce, an exhibition of whose work opens at the museum in March. The action had arisen from discussions between the artist and staff about power and taste, about who decides what is seen and not seen on the walls of museums and galleries.Cries of censorship have tended to obscure the complexities of this case. Works of art, after all, do not exist in isolation from the conditions in which they are viewed. Standards and tastes constantly change. Artists overlooked in their own time have belatedly found their place in the canon. Sometimes work valued in one period has lost currency in another. That is not to say that “Hylas and the Nymphs” should not be on show, but, rather, to suggest that the way we look at art is a dynamic process. In practice, curators make decisions about what is seen all the time. This should not disturb us. This is their job.The painting itself, first shown in 1896, deserves more attention. The story of Hylas is told by Theocritus, Apollonius of Rhodes and Propertius, among others. It is Theocritus’s 13th Idyll that Waterhouse follows most closely. Heracles and his lover, the young Hylas, are among the Argonauts, the heroes intent on stealing the Golden Fleece. En route to Colchis, while their ship is moored, Hylas goes inland for water. Finding a spring, he plunges his pitcher into the water—but nymphs, desiring the young man, grab hold of his arm, dragging him under. The women are the predators, not Hylas. At the same time, the painting clearly invites the viewer to enjoy the nymphs’ naked breasts, while betraying more than a little anxiety about female sexuality. There is a tragic homoerotic story latent in the work, for Theocritus tells how Heracles deserts the Argonauts to wander the land, seeking his lover.Taking down a Waterhouse for a week need not send anyone to the barricades. It was not censorship. A critical, self-reflective, open-eyed relationship with the past is a good thing (just as denying, or attempting to tidy up the past, is a bad thing). It was a clumsy gesture by Manchester Art Gallery, perhaps. But one that was neither repressive nor merely a stunt.1.What is the purpose of Paragraph 3?2.Why did the author write this article?3.Which of the following is NOT true?4. An idiom that would make a useful title for this article could be ________.5.What do we know about the author?

With nearly every utterance, Donald Trump affirms the conclusion we reached two years ago that he is temperamentally and intellectually unfit to serve as president of the United States. But there he is, a year after his inauguration, waging a war of words with the world from behind the Resolute desk in the Oval Office. He has denigrated fellow citizens and international allies; threatened nuclear war; undermined public faith in the judiciary, Congress, and the media; found some “very fine people” at a gathering of neo-Nazis; and dispensed utterly with the idea of presidential gravitas.In fact, there’s been so much public attention paid to his tweets, to his character and temperament, to the ongoing investigations into how he came to power, that close scrutiny has sometimes lagged into what this administration has actually done.In brief, it’s bad. Here’s a quick look.Internationally, Trump has only partly translated his narrow and historically fraught “America first” campaign rhetoric into policy. Despite some early drama over NATO’s budget, Trump has followed a fairly traditional policy of supporting the postwar alliance. His oft-stated desire for better relations with Vladimir Putin stalled over broad condemnation of Russian meddling in the 2016 election, and Trump signed legislation imposing sanctions on Russia (with some reservations) and also approved selling lethal weapons to help Ukraine fend off pro-Russia separatists.The president no doubt deserves some of the credit for routing Islamic State from strongholds in Iraq and Syria, although those victories were built on decisions made by military planners during the Obama administration.But Trump has rattled sabers with North Korea (bragging about the size of his “nuclear button”), threatened the international deal to limit Iranian nuclear development, and withdrawn the U.S. from a Pacific Rim trade pact (and now has his sights set on NAFTA, a function of his ill-advised protectionist views of trade). He has been less than supportive of the United Nations, withdrawing the U.S. from UNESCO and cutting aid to the agency that works with Palestinian refugees, among other things. His decision to recognize Jerusalem as Israel’s capital seems certain to damage the prospects for peace in the region.Domestically, Trump has embraced a scorched-earth attitude toward regulations on businesses. He has failed to fill positions across his administration while simultaneously appointing foxes to oversee such henhouses as the Environmental Protection Agency, the Department of Education and the Consumer Financial Protection Bureau. He has sought to weaken worker and consumer protections, to end policies aimed at reducing greenhouse gas emissions, to shrink public lands (including slashing the size of national monuments), while seeking to open more federally controlled land and waters to oil, gas and other exploitative industries. His nationalistic opposition to immigration, his decision to end the Deferred Action for Childhood Arrivals program and his draconian approach to immigration enforcement have made a broken system worse.Trump inherited an economy that, while growing slowly, was fundamentally strong, with steadily rising consumer and business confidence, an epic bull run in the stock market, low unemployment, rebounding median incomes and modestly improving wages. Those trends have continued on his watch, boosted by his business-friendly agenda, but so has the grossly unequal distribution of gains that has sustained wide income inequality. Trump’s policies have exacerbated those problems—the tax cut the championed disproportionately favored high-income families and businesses, and his administration’s relentless attacks on the Affordable Care Act helped cause millions more Americans to go uninsured in 2017—the biggest increase since the ACA passed in 2010.Trump has been successful in quietly reshaping the judiciary. The Senate has confirmed 23 judicial nominees, including Supreme Court Justice Neil M. Gorsuch. Although the American Bar Assn. rated a handful of the nominees not qualified, most are the sort of well-credentialed conservative jurists that any Republican president would be likely to appoint. But Trump has also pushed a racially tinged and outmoded view of law and order, which has played out with directives by Atty. Gen. Jeff Sessions to end federal oversight of troubled police departments, endorse asset forfeiture from people not convicted of crimes and reverse Obama administration sentencing reforms by seeking harsher sentences for drug crimes.So where is the nation after the first year of President Trump? Paying attention, in some cases, to the wrong things. Lies and provocations and Twitter rants are only one part of this presidency. Another is the ongoing effort to dismantle not just government agencies but the mission of government itself.1. Which of the following statements is true?2. Which of the following is an embodiment of Trumps’ scorched-earth attitude toward regulations on businesses?3. It can be inferred from the passage ________.4. Which of the following might undermine public faith in the judiciary?5. What is the author’s attitude toward the first year of President Trump?

The Earth Charter (EC) is an invaluable resource for Education for Sustainable Development (ESD), which outlines global values and principles for a sustainable peaceful earth. For these values and principles to be adopted and for action to be taken, however, people need to root them in their own context and local culture.The Shangri-la Institute for Sustainable Communities (SISC) has been working with local communities in different parts of China to facilitate ESD by reconnecting with local culture and engaging with the principles of the Earth Charter. Through a range of project activities communities are engaged in cultural preservation and re-connection with local traditional culture. The Earth Charter can be used as a tool in this process. Assessment and evaluation of the principles outlined in the Earth Charter encourages communities to contemplate and confirm their traditional cultural values. By situating these individual or community values within the scope of global values for Sustainable Development (SD), communities assess the relevance of traditional knowledge, and consider how to update or adapt values and practices in order to live more sustainable lives.The integration of local and global principles for sustainability into all aspects of education and learning is necessary if we are to make the changes needed for global sustainability. The learning should not just occur in schools, but in formal, non-formal and informal learning settings and should involve all sectors of society: teachers and community educators, community members, young people, governments, monasteries or other community organizations, businesses and corporations—all need to participate for the changes in thinking and action to be meaningful and effective at a local, regional and global level. This integration requires the facilitation of a learning process that develops the values, knowledge and skills needed for sustainable development. The learning needs to take a global perspective and also link to the local context so that localized and appropriate action can be taken on a global scale. By considering traditional Eastern cultural values, belief systems and traditional knowledge and combining these with global values, we can also find a new approach: one which balances the individualism, and rights based approach of the West, with the more collective mindset, and responsibilities based approach of Eastern philosophies and cultures.In the face of the current global social and ecological crises caused by modernity, local culture and traditions offer inspiration for us to find solutions to many of the problems. Although this wisdom and philosophy was realized thousands of years ago, much remains relevant to the crisis the world faces today. The emphasis in traditional Chinese philosophy on harmony with nature, with our surroundings and within ourselves, our families, our communities and as one interconnected Earth, provides a useful way of understanding the worldview embedded in ESD and the Earth Charter. The emphasis on the collective and individual learning for the good of the collective, contrasts with the importance of the individual and emphasis on the self in modern society, and can be valuable to the implementation of the ESD and EC principles, which need a collective effort. By taking a balanced approach between the two worldviews, ESD can be facilitated. Individuals are given opportunities to fulfill their potential and nurture the knowledge, skills and values needed to become informed, responsible, active and capable citizens of the earth, whilst at the same time keeping a global perspective and contributing to collective learning and action.Reconnecting with local culture not only allows people to better understand their heritage and where they come from, but also provides a basis for linking to the global community. By reconnecting with local culture and by learning about other cultures and traditions, the principles embedded in ESD and the EC can be strengthened, and methods for implementing these principles within the local and global context can be harnessed, providing spiritual and moral education for sustainable living.1. When the writer discusses the “rooting of global values”, the writer is thinking that .2. When the writer encourages communities to “confirm” and “reconnect” with their local traditional cultures, the writer is attempting to .3.The writer believes that traditional Chinese culture is of great benefit to Education for Sustainable Development because .4.The learning process of education for sustainable development involves .5. The main thesis of this essay is that to succeed in Education for Sustainable Development, societies need to .

Picture a coffee shop in a big city almost anywhere on earth. It is filled with stylish, firm-bodied people aged under 50 drinking $5 coffees. Fresh from yoga class, they are reading New Yorker magazine articles about inequality before returning to their tiny $1.5m apartments. This is the cultural elite—or what Elizabeth Currid-Halkett, professor of public policy at the University of Southern California, calls the “aspirational class”. Her book The Sum of Small Things anatomises it using fascinating American consumption data. Currid-Halkett herself is a class member, and yet she helps explain why the cultural elite is so despised as to have generated a global political movement against it. Though Trump is the unmentioned elephant in the room in her book, you think of him on almost every page as the antithesis of this class—indeed, in the minds of his supporters, as the antidote to it.Trump likes to tag the cultural elite as “the elite” but not all class members are rich. Adjunct professors, NGO workers and unemployed screenwriters belong alongside Mark Zuckerberg. Rather, what defines the cultural elite is education. Most of its members went to brand-name universities, and consider themselves deserving rather than entitled. They believe in facts and experts. Most grew up comfortably off in the post-1970s boom. Their education is their insurance policy and, so almost whatever their income, they suffer less economic anxiety than older or lesser educated people. Their political utopia is high-tax, egalitarian, feminist and green. They aim to be “better humans” rather than simply rich, writes Currid-Halkett. Though often too busy to be happy, they feel good about themselves. The inequality they see everywhere is never their fault.When it comes to consumption, the cultural elite’s core belief is a scorn for stuff. Branded goods no longer convey status now that any old oaf can buy them. The top 10 per cent of American earners (which includes most of the cultural elite) spends a shrinking slice of its income on cars, TVs and household items, things that the middle class still values. With the sharing economy taking off, hipsters barely own anything at all. Forget shared bikes—Americans can now rent designer dresses.What stuff the cultural elite does buy is used to adorn their bodies. Living in dense cities where everyone is on display, they need expensive clothes. New Yorkers in particular also have watch fetishes. In 2010 they “spent about 27 times more on watches as a share of total expenditures than everyone else—no city even compares”, writes Currid-Halkett in a typically delicious titbit.The cultural elite spends relatively little on beauty products, but splurges on exercise, because it thinks that bodies (like food) should look natural. The thin, toned body expresses this class’s worldview: even leisure must be productive. Instead of trawling shopping malls, class members narrate their family hikes on Facebook.These people maximise what Currid-Halkett calls “inconspicuous consumption”: things you cannot see. They buy nannies to save time, elite magazines to feed their brains and status, and education to propel their children upwards. “The top 1-5 per cent [of American earners] spend on average 5 per cent of their total expenditures on education, while the middle class barely spends 1 per cent,” writes Currid-Halkett. Her intellectual ancestor Thorstein Veblen, in his 1899 study The Theory of the Leisure Class, portrayed WASPs frittering away money, but today’s cultural elite is engaged in a ruthless project to reproduce its social position. Barring some huge economic shift, today’s breastfed elite toddlers will be the elite of 2050. The meritocracy is becoming hereditary.This is where the cultural elite’s self-image diverges from the view held by its critics. Trump voters see a class that talks equality while living privilege and exuding contempt. Here are Greenpeace members who are always on planes, proclaiming their goodness instead of improving the world. Maybe if everyone shopped at Whole Foods (the upscale grocery chain nicknamed “Whole Paycheck”) the world would improve, suggests Currid-Halkett. But there’s a counterargument: if everyone shopped at Whole Foods, it would lose its status, and the cultural elite would have to shop elsewhere.These people live in places and ways that hardly anyone else can afford. The only poor people they know are their nannies. Their New Yorker subscriptions might cost just $90, but are usually premised on expensive educations.Though Currid-Halkett is too polite to do more than hint at this, class members regard outsiders with either scorn or pity. Overproductive themselves, they look down on iPad parents, the obese and the uninformed. Many even mock their own parents as kitsch provincials. In fact, long before Trump became president, he was the exemplar of everything the cultural elite abhors. His hair and orange skin scream artificiality. He loves buying stuff. He is fat and ignorant. He thinks exercise depletes the body. He gets his information from cable TV.No wonder the key rite of cultural-elite conversation has become Trump-dissing. And so the cultural wars that got him elected rage on.1.What is Professor Currid-Halkett’s book The Sum of Small Things about?2. Which of the following statements about the cultural elite is true?3. According to Currid-Halkett, which of the following can be seen as inconspicuous consumption?4.Trump voters think the cultural elite are people who .5. The author’s attitude toward the cultural elite can best be described as .

There is a curious ambivalence around. Complaints are made about children’s _1_ literacy, and then, when a technology arrives _2_ provides fresh and motivating opportunities to read and write, such as email, chat, blogging, and texting, complaints are made _3_ it. The problems associated with the new medium—such as new abbreviation styles—are highlighted and the potential benefits _4_. I heard someone recently _5_ that “children don’t keep diaries any more”. The speaker was evidently _6_ that the online diary—the blog—is one of the most popular areas of internet activity among young people.A couple of axioms might be usefully _7_ at this point. I believe that any form of writing exercise is good for you. I also believe that anything which _8_ your awareness of different properties, styles, and effects of writing is good for you. It helps you become a better reader, _9_ nuance, and a better writer, more sensitive to audience. Texting language is _10_ other innovative forms of written expression that have emerged in the past. It is a type of language _11_ communicative strengths and weaknesses need to be appreciated. If it _12_ take its place alongside other kinds of writing in school curriculums, students would soon develop a strong sense of _13_ it is appropriate to use it and when it is not. It is not _14_ the school would be teaching them something totally new. Many Web sites are already making texters aware that there are some situations _15_ it is inappropriate to use texting abbreviations, _16_ they might not be understood.This might seem self-evident, yet when a text-messaging unit was included as an option in the English curriculum in schools in Victoria, Australia, for eighth-to tenth-grade students, it was condemned by _17_ a person than the federal minister of education. The students were being taught to translate text messages, write glossaries of abbreviations, and compare the language of texting _18_ of formal English. Stylistic comparisons of this kind have long proved their worth in English classes. The minister was reported as _19_ a return to “basics”. But what could be more basic, in terms of language acquisition, _20_ focus on students’ developing sense of linguistic appropriateness?

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