单选题There is growing interest m East Japan Railway Co. , one of the six companies, created out of the (1) national railway system. In an industry lacking exciting growth (2) , its plan to use real-estate assets in and around train stations (3) is drawing interest. In a plan dubbed "Station Renaissance" that it (4) in November, JR East said that it would (5) . using its commercial spaces for shops and restaurants, extending them to (6) more suitable for the information age. It wants train stations as pick-up (7) for such goods as books, flowers and groceries purchased (8) the Internet. In a country (9) urbanites depend heavily on trains (10) commuting, about 16 million people a day go to its train stations anyway, the company (11) . So, picking up purchases at train stations spare (12) extra travel and missed home deliveries. JR East already has been using its station (13) stores for this purpose, but it plans to create (14) spaces for the delivery of Internet goods. The company also plans to introduce (15) cards—known in Japan as IC cards because they use integrated (16) for hold information— (17) train tickets and commuter passes (18) the magnetic ones used today, integrating them into a single pass. This will save the company money, because (19) for IC cards are much less expensive than magnetic systems. Increased use of IC cards should also (20) the space needed for ticket vending.

单选题{{B}}Text 1{{/B}} What is time? Is it a thing to be saved or spent or wasted, like money? Or is it something we have no control over, like the weather? Is time the same all over the world? That's an easy question, you say. Wherever you go, a minute is 60 seconds, an hour is 60 minutes, a day is 24 hours, and so forth. Well, maybe. But in America, time is more than that. Americans see time as a very valuable resource. Maybe that's why they are fond of the expression, "Time is money." Because Americans believe time is a limited resource, they try to conserve and manage it. People in the U.S. often attend seminars or read books on time management. It seems they all want to organize their time better. Professionals carry around pocket planners-some in electronic form-to keep track of appointments and deadlines. People do all they can to squeeze more life out of their time. The early American hero Benjamin Franklin expressed this view best: "Do you love life.'? Then do not waste time, for that is the stuff life is made of." To Americans, punctuality is a way of showing respect for other people's time. Being more than 10 minutes late to an appointment usually calls for an apology, and maybe an explanation. People who are running late often call ahead to let others know of the delay. Of course, the less formal the situation, the less important it is to be exactly on time. At informal get-togethers, for example, people often arrive as much as 30 minutes past the appointed time. But they usually don't try that at work. To outsiders, Americans seem tied to the clock, People in other cultures value relationships more than schedules. In these societies, people don't try to control time, but to experience it. Many Eastern cultures, for example, view time as a cycle. The rhythm of nature-from the passing of the seasons to the monthly cycle of the moon- shapes their view of events. People learn to respond to their environment. As a result, they find it easier to "go with the flow" than Americans, who like plans to be fixed and unchangeable. Even Americans would admit that no one can master time. Time-like money- slips all too easily through our fingers. And time-like the weather-is very haut to predict. Nevertheless, time is one of life's most precious gifts. And unwrapping it is half the fun.

单选题Modern artists often need financial support but they have difficulty in finding wealthy______.

单选题All cultures have some system of measuring duration, or keeping time, but in Western industrialized societies, we keep track of time in what seems to other peoples almost an obsessive fashion. We view time as motion on a space, a kind of linear progression measured by the clock and the calendar. This perception contributes to our sense of history and the keeping of records, which are typical aspects of Western cultures. Although our perceptions of time seem natural to us, we must not assume that other cultures operate on the same time system. For instance, why should we assume that a Hopi raised in the Hopi culture would have the same intuitions about time that we have? In Hopi history, if records had been written, we would find a different set of cultural and environmental influences working together. The Hopi people are a peaceful agricultural society isolated by geographic feature and nomad enemies in a land of little rainfall. Their agriculture is successful only by the greatest perseverance. Extensive preparations are needed to ensure crop growth. Thus the Hopi value persistence and repetition in activity. They have a sense of the cumulative value of numerous, small, repeated movements, for to them such movements are not wasted but are stored up to make changes in later events. The Hopi have no intuition of time as motion, as a smooth flowing line on which everything in the universe proceeds at an equal rate away from a past, through a present, into a foreseeable future. Long and careful study of the Hopi language has revealed that it contains no words, grammatical forms, constructions, or expressions that refer to what we call time-the past, present, or future-or to the duration or lasting aspect of time. To the Hopi, "time" is a "getting later" of everything that has been done, so that past and present merge together. The Hopi do not speak, as we do in English, of a "new day" or "another day" coming every twenty-four hours; among the Hopi, the return of the day is like the return of a person, a little older but with all the characteristics of yesterday. This Hopi conception, with its emphasis on the repetitive aspect of time rather than its onward flow, may be clearly seen in their ritual dances for rain and good crops, in which the basic step is a short, quick stamping of the foot repeated thousands of times, hour after hour. Of course, the American conception of time is significantly different from that of the Hopi. Americans" understanding of time is typical of Western cultures in general and industrialized societies in particular. Americans view time as a commodity, as a "thing" that can be saved, spent, or wasted. We budget our time as we budget our money. We even say, "Time is money", We are concerned in America with being "on time"; We don"t like to "waste" time by waiting for someone who is late or by repeating information; and we like to "spend" time wisely by keeping busy. These statements all sound natural to a North American. In fact, we think, how could it be otherwise? It is difficult for us not to be irritated by the apparent carelessness about time in other cultures. For example, individuals in other countries frequently turn up an hour or more late for an appointment-although "being late" is at least within our cultural framework. For instance, how can we begin to enter the cultural world of the Sioux, in which there is no word for "late" or "waiting". Of course, the fact is that we have not had to enter the Sioux culture; the Sioux have had to enter ours. It is only when we participate in other cultures on their terms that we can begin to see the cultural patterning of time.

单选题I don't like him because he always______when other people are talking.

单选题The best information par

单选题The quotation of Skinner's words(Lines 7—8, Paragraph 3) is used to show that

单选题He speaks the language so well he could easily______ a German.

单选题Most patients respond to the awareness that they have a terminal illness with the statement, "Oh no, this can"t happen to me." After the first shock, numbness, and need to deny the reality of the situation, the patient begins to send out cues that he is ready to "talk about it". If we, at that point, need to deny the reality of the situation, the patient will often feel deserted, isolated, and lonely and unable to communicate with another human being what he needs so desperately to share. Most patients who have passed the stage will become angry as they ask the question, "Why me?" Many look at others in their environment and express envy, jealousy, anger, and rage toward those who are young, healthy, and full of life. These are the patients who make life difficult for nurses, physicians, social workers, clergymen, and members of their families. Without justification they criticize everyone. What we have to learn is that the stage in terminal illness is a blessing, not a cure. These patients are not angry at their families or at the members of the helping professions. Rather, they are angry at what these people represent: health and energy. Without being judgmental, we must allow these patients to express their anger and dismay. We must try to understand that the patients have to ask, "Why me?" and that there is no need on our part to answer this question concretely. Once a patient has ventilated his rage and his envy, then he can arrive at the bargaining stage. During this time, he"s usually able to say, "Yes, it is happening to me—but". The "but" usually includes a prayer to God: "If you give me one more year to live, I will be a good Christian."

单选题Although the end of the term was close______, Jim had not completed all of the projects he had hoped to finish. A. on hand B.b.y hand C. at hand D. in hand

单选题By the end of the nineteenth century, cities were reimbursing private hospitals for their care of ______ patients and the public hospitals remained dependent on the tax dollars.

单选题Dr. White, who is ______ to be one of the best surgeons in London, performed the operation and successfully removed the tumor in her lungs.

单选题In a ______ of inspiration, I decided to paint the whole house white. A. flame B. flight C. flavor D. flash

单选题The author does not directly state, but implies that

单选题The Prime Minister explained the new policy of his government {{U}}in great detail{{/U}} so as to win the support of his people.

单选题In bringing up children, every parent watches eagerly the child's acquisition (学会) of each new skill the first spoken words, the first independent steps, or the beginning of reading and writing. It is often tempting to hurry the child beyond his natural learning rate, but this can set up dangerous feelings of failure and states of worry in the child. This might happen at any stage. A baby might be forced to use a toilet too early, a young child might be encouraged to learn to read before he knows the meaning of the words he reads. On the other hand, though, if a child is left alone too much, or without any learning opportunities, he loses his natural enthusiasm for life and his desire to find out new things for himself. Parents vary greatly in their degree of strictness towards their children. Some may be especially strict in money matters. Others are sever over times of coming home at night or punctuality for meals. In general, the controls imposed represent the needs of the parents and the values of the community as much as the child's own happiness. As regards the development of moral standards in the growing child, consistency is very important in parental teaching. To forbid a thing one day and excuse it the next is no foundation for morality (道德). Also, parents should realize that "example is better than precept". If they are not sincere and do not practise what they preach (说教), their children may grow confused, and emotionally insecure when they grow old enough to think for themselves, and realize they have been to some extent fooled. A sudden awareness of a marked difference between their parents' principles and their morals can be a dangerous disappointment.

单选题I'd like to go with you. ______, I have to finish the report now.A. HoweverB. ButC. AndD. So