单选题______, he is not a very bright pupil. A. As far as his intelligence is concerned B. As far his intelligence is concerned C. So his intelligence is concerned D. As far as his intelligence are concerned

单选题If you want to pass the exam, you should change your attitude ______ learning.

单选题Having come from an {{U}}affluent{{/U}} society, Dick found it difficult to adjust to a small, country town.

单选题General Wolfe died in ______.

单选题{{B}}Text 4{{/B}} Most of us have seen a dog staring at, sometimes snarling at, and approaching a reflection of itself. For most animals, seeing their own image in a mirror acts as a social stimulus. But does the dog recognize itself, or does the reflection simply signal a potential companion or threat? This question is interesting for a number of masons. Apart from curiosity about the level of animals' understanding, research on serf- recognition in animals has several benefits. It provides some insight into the evolutionary significance of this skill of serf-recognition and into the level and kinds of cognitive competence that the skill requires. Such research also indicates the kinds of learning experiences that determine the development of self-recognition. In addition, work with animals fosters the use of techniques that are not dependent on verbal responses and that may therefore be suitable for use with preverbal children. The evidence indicates that dogs and almost all other nonhumans do not recognize themselves. In a series of clever experiments, however, Gallup has shown that the chimpanzee does have this capacity. Gallup exposed chimpanzees in a small cage to a full-length mirror for ten consecutive days. It was observed that over this period of time the number of serf-directed responses increased. These behaviors included grooming parts of the body while watching the results, guiding fingers in the mirror, and picking at teeth with the aid of the mirror. Describing one chimp, Gallup said, "Marge used the mirror to play with and inspect the bottom of her feet; she also looked at herself upside down in the mirror while suspended by her feet from the top of the cage; she was also observed to stuff celery leaves up her nose using the mirror for purposes of visually guiding the stems into each nostril." Then the researchers devised a further test of serf-recognition. The chimps were anesthetized and marks were placed over their eyebrows and behind their ears, areas the chimps could not directly observe. The mirror was temporarily removed from the cage, and baseline data regarding their attempts in touch these areas were recorded. The data clearly suggest that chimps do recognize themselves, or are self-aware, for their attempts to touch the marks increased when they viewed themselves. Citing further evidence for this argument, Gallup noted that chimpanzees with no prior mirror experience did not direct behavior to the marks when they were first exposed to the mirror; that is, the other chimpanzees appeared to have remembered what they looked like and do have responded to the marks because they noticed changes in their appearance.

单选题Our point is that nuclear science should be developed to benefit people ______ harm them.

单选题— Your ______, please! — Why don't you ring and ask Mr. King inside the hall? It was he who asked me to come to the party.A. foodB. moneyC. invitationD. suggestion

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单选题Passage Four The frog is an amphibian, which means "double living" or both water and land living. That is, it is able to get oxygen from water at one stage in its life and from the air at another stage. Perhaps you have heard the term amphibian used for military vehicles which can travel on both land and water. Toads and salamanders, as well as frogs, are amphibians. In the development of animals over the world's history, amphibians were the first vertebrates to live at least part time on land. As a tadpole, the frog spends the beginning of its life living in the water. The tadpole breathes by means of tiny gills. When the lungs begin to develop, the gills disappear. By the time they are adults, all frogs have lungs for breathing while on land. In this way, the animal becomes essentially a land-adapted animal. In addition to having lungs, frogs and salamanders have a moist skin through which oxygen and carbon dioxide are exchanged. This moist skin is very important in the winter weather when amphibians hibernate in the mud at the bottom of ponds and lakes. They get what little oxygen they need through the skin. Like fish, amphibians are cold-blooded animals. This means that their body temperature rises and falls with that of their surroundings.

单选题The chairperson of a woman' s club being addressed by Adlai Stevenson during his campaign indulged in a lengthy introduction full of ______ remarks;

单选题English is as ______ as Chinese. You should learn it well. A. important B. more important C. the most important D. much more important

单选题He takes his ______ home to his wife every Friday.

单选题 This time last year three out of four 16 to 24-year-olds were wearing the white band of Make Poverty History. Whatever the campaign may or may not have achieved in Africa, it briefly inspired millions in Britain. A joy, but also a revelation, for this was the moment when I saw how ready people were to take a little bit of action for a big cause. It may also explain how the small movement I helped to found has become a rather large phenomenon. Don't think changing the world can start by something as simple as shutting down your computer at night? Those marching were different crowds from 20 years ago. Make Poverty History made few formal demands. No slogans, no forms, not even meetings if you didn't fancy them. It was activism lite-more a brand than an organization. Show solidarity wherever you go-fashionably of course-do more, if and when you can. The future of active citizenship may depend on understanding why it ignited a generation. If social engagement is a funnel (a tube or pipe that is wide at the top and narrow at the bottom) turned on its side, about a quarter of a million people in the UK are at the narrow end, serial activists, responsible for 80 per cent of our community action. Most charities are here, focusing their efforts on these committed citizens. Our organization, We Are What We Do, is at the mouth of the funnel targeted at people who don't recycle or think about fair trade. It is styled as a brand, inspiring people to make the small changes that will make a big difference if enough of us do the same. Our first book-Change the World for a Fiver-featured 50 simple actions, from not spitting out your gum to declining plastic bags. All began by doing something small. Some of the 800 who are buying the book every day remain usefully but lightly engaged. For our new book, Change the World 9 to 5, we decided to focus on the workplace, where most of us spend most of our waking hours. Actions range from the entertaining (smile!); the symbolic (turn off your phone charger when not in use) and the serious (learn to save a life). In working with We Are What We Do I have moved from the view that the sum of individual actions can help to make a difference to the belief that ultimately it is the only thing that ever does. The smallest act has a value of its own.

单选题A little learning is a dangerous thing, for you might as well not know a thing______know it only imperfectly.

单选题People have wondered for a long time how their personalities and behaviors are formed. It is not easy to explain why one person is intelligent and another is not, or why one is cooperative and another is competitive. Social scientists are, of course, extremely interested in these types of questions. They want to explain why we possess certain characteristics and exhibit certain behaviors. There are no clear answers yet, but two distinct schools of thought on the matter have developed. As one might expect, the two approaches are very different from one another, and there is a great deal of debate between proponents of each theory. The controversy is often referred to as "nature/nurture". Those who support the "nature" side of the conflict believe that our personalities and behavior patterns are largely determined by biological and genetics(遗传学) factors. That our environment has little, if anything, to do with our abilities, characteristics, and behavior is central to this theory. Taken to an extreme, this theory maintains that our behavior is predetermined to such a degree that we are almost completely governed by our instincts. Proponents of the "nurture" theory, or, as they are often called, behaviorists, claimed that our environment is more important than our biologically based instincts in determining how we will act. A behaviorist, B. F. Skinner, sees humans as beings whose behavior is almost completely shaped by their surroundings. The behaviorists" view of the human being is quite mechanistic; they maintain that, like machines, humans respond to environmental stimuli(刺激) as the basis of their behavior. Either of these theories cannot yet fully explain human behavior. In fact, it is quite likely that the key to our behavior lies somewhere between these two extremes. That the controversy will continue for a long time is certain.

单选题At the present time, 98 percent of the world energy consumption comes from stored sources, such as fossil fuels or nuclear fuel. Only hydroelectric and wood energy represent completely renewable sources on ordinary time scales. Discovery of large additional fossil fuel reserves, solution of the nuclear safety and waste disposal problems, or the development of controlled thermonuclear fusion will provide only a short-term solution to the world"s energy crisis. Within about 100 years, the thermal pollution resulting from our increased energy consumption will make solar energy a necessity at any cost. Man"s energy consumption is currently about one part in ten thousand that of the energy we receive from the sun. However, it is growing at a 5 percent rate, of which about 2 percent represents a population growth and 3 percent a per capita energy increase. If this growth continues, within 100 years our energy consumption will be about 1 percent of the absorbed solar energy, enough to increase the average temperature of the earth by about one degree centigrade if stored energy continues to be our predominant source. This will be the point at which there will be significant effects in our climate, including the melting of the polar ice caps, a phenomenon which will raise the level of the oceans and flood parts of our major cities. There is positive feedback associated with this process, since the polar ice cap contributes to the partial reflectivity of the energy arriving from the sun. As the ice caps begin to melt, the reflectivity will decrease, thus heating the earth still further. It is often stated that the growth rate will decline or that energy conservation measures will preclude any long-range problem. Instead, this only postpones the problem by a few years. Conservation by a factor of two together with a maintenance of the 5 percent growth rate delays the problem by only 14 years. Reduction of the growth rate to 4 percent postpones the problem by only 25 years; in addition, the inequities in standards of living throughout the world will provide pressure toward an increase in growth rate, particularly if cheap energy is available. The problem of a changing climate will not be evident until perhaps ten years before it becomes critical due to the nature of an exponential growth rate together with the normal annual weather variations. This may be too short a period to circumvent the problem by converting to other energy sources, so advance planning is a necessity. The only practical means of avoiding the problem of thermal pollution appears to be the use of solar energy. Using the solar energy before it is dissipated to heat does not increase the earth"s energy balance. The cost of solar energy is extremely favorable now, particularly when compared to the cost of relocating many of our major cities.

单选题 Yet the difference in tone and language must strike us, so soon as it is philosophy that speaks: that change should remind us that even if the function of religion and that of reason coincide, this function is performed in the two cases by very different organs. Religions are many, reason one. Religion consists of conscious ideas, hopes, enthusiasms, and objects of worship; it operates by grace and flourishes by prayer. Reason, on the other hand, is a mere principle or potential order, on which indeed we may come to reflect but which exists in us ideally only, without variation or stress of any kind. We conform or do not conform to it; it does not urge or chide us, nor call for any emotions on our part other than those naturally aroused by the various objects which it unfolds in their true nature and proportion. Religion brings some order into life by weighting it with new materials. Reason adds to the natural materials only the perfect order which it introduces into them. Rationality is nothing but a form, an ideal constitution which experience may more or less embody. Religion is a part of experience itself, a mass of sentiments and ideas. The one is an inviolate principle, the other a changing and struggling force. And yet this struggling and changing force of religion seems to direct man toward something eternal. It seems to make for an ultimate harmony within the soul and for an ultimate harmony between the soul and all that the soul depends upon. Religion, in its intent, is a more conscious and direct pursuit of the Life of Reason than is society, science, or art, for these approach and fill out the ideal life tentatively and piecemeal, hardly regarding the goal or caring for the ultimate justification of the instinctive aims. Religion also has an instinctive and blind side and bubbles up in all manner of chance practices and intuitions; soon, however, it feels its way toward the heart of things, and from whatever quarter it may come, veers in the direction of the ultimate. Nevertheless, we must confess that this religious pursuit of the Life of Reason has been singularly abortive. Those within file pale of each religion may prevail upon themselves to express satisfaction with its results, thanks to a fond partiality in reading the past and generous draughts of hope for the future; but any one regarding the various religions at once and comparing their achievements with what reason requires, must feel how terrible is the disappointment which they have one and all prepared for mankind. Their chief anxiety has been to offer imaginary remedies for mortal ills, some of which are incurable essentially, while others might have been really cured by well-directed effort. The Greek oracles, for instance, pretended to heal our natural ignorance, which has its appropriate though difficult cure, while the Christian vision of heaven pretended to be an antidote to our natural death--the inevitable correlate of birth and of a changing and conditioned existence. By methods of this sort little can be done for the real betterment of life. To confuse intelligence and dislocate sentiment by gratuitous fictions is a short-sighted way of pursuing happiness. Nature is soon avenged. An unhealthy exaltation and a one-sided morality have to be followed by regrettable reactions. When these come, the real rewards of life may seem vain to a relaxed vitality, and the very name of virtue may irritate young spirits untrained in any natural excellence. Thus religion too often debauches the morality it comes to sanction and impedes the science it ought to fulfill. What is the secret of this ineptitude? Why does religion, so near to rationality in its purpose, fall so short of it in its texture and in its results? The answer is easy: religion pursues rationality through the imagination. When it explains events or assigns causes, it is an imaginative substitute for science. When it gives precepts, insinuates ideals, or remolds aspiration, it is an imaginative substitute for wisdom-I mean for the deliberate and impartial pursuit of all good. The condition and the aims of life are both represented in religion poetically, but this poetry tends to arrogate to itself literal truth and moral authority, neither of which it possesses. Hence the depth and importance of religion becomes intelligible no less than its contradictions and practical disasters. Its object is the same as that of reason, but its method is to proceed by intuition and by unchecked poetical conceits.

单选题Elizabeth Dole was ______.