Is it any wonder that America is also a country of dangerously overweight people? According to a recent study by the National Center for Health Statistics, the number of adults characterized as overweight in the United States has jumped to an astonishing one-third of the population. Overweight in this case means being about 20 percent or more above a person"s desirable weight. Since the figures for "desirable weight" have moved upward over the last decade or so, total poundage—even at 20 percent over—may be considerable. So are the attendant health risks. Excess weight has been linked to cardiovascular disease, hypertension, adult-onset diabetes and some forms of cancer, among other diseases. Once, when work and school and the grocery store were a two-mile hike away, Americans could afford the calories they consume. But not now, not when millions spend four or five hours a day in front of a TV set—along with a bag of chips, a bowl of buttered popcorn and a six-pack—and there"s a car or two in every driveway. "There is no commitment to obesity (肥胖) as a public health problem," said Dr. William Dietz, director of clinical nutrition at the New England Medical Center in Boston. "We"ve ignored it, and blamed it on gluttony and sloth." If one definition of a public health problem is its cost to the nation, then obesity qualifies. According to a study done by Dr. Graham a Colditz, who teaches at Harvard Medical School, it cost America an estimated $68.8 billion in 1990. But what"s wrong blaming it on gluttony and sloth? True, some unfortunate overweight people have an underlying physical or genetic problem. But for most Americans, the problem is with two of the seven deadly sins. Losing weight is a desperately difficult business. Preventing gain, however, is not. Consumer information is everywhere, and there can be few adults who truly believe that hot dogs, fries, a soda and a couple of Twinkies make a good lunch. But they eat them anyway. As more and more Americans became educated to the risks of smoking, more and more Americans gave up the habit. Now it appears that Americans need an intensive education in the risks of stuffing themselves and failing to exercise as well. Given the seductiveness of chocolate and cheese, the couch and the car, that habit will be hard to break. But if an ounce of prevention can obviate a pound of fat, it is well worth the struggle.

The Ethics of Foreign Policy By Felix Morley 1. The architects of foreign policy throughout the ages have frequently asserted that morality plays an important part in their official planning and conduct. 2. This dubious claim has received much partisan support, but relatively little objective examination. The failure to exercise~ the critical faculty toward the acts of one"s own government, while readily believing the worst in respect to the acts of other governments, is a tribute to the virtue of patriotism rather than to the quality of scientific analysis. The law of averages alone would indicate, without reference to cases, that in countless number of disputes between sovereignties, no single government is likely to have demonstrated superior morality consistently, except in the opinion of its own adherents. 3. The logical assumption would be that the foreign policy of any government is seldom completely "good", in the sense of being a perfect exponent of the moral code of its time and place, and equally seldom is it absolutely "evil", in the sense of being wholly oblivious to current moral standards. 4. From the ethical viewpoint the complexion of foreign policy would seem to be a habitual, though not uniform, gray. It is therefore the more desirable to indicate precisely why moral considerations, while seldom altogether ignored, are nevertheless of wholly secondary importance in determining the relations of governments. 5. Men are endowed by their Creator with a moral sense. They possess an intangible organ, to which we give the name "conscience", that distinguishes between the more and the less admirable choices in all the countless occasions of decision that occur in an individual lifetime. 6. Conscience may be strong to the extreme of obduracy or weak to the point of impotence, but it is seldom altogether non-existent. Men have this inborn sense of "knowing with", or being privy to, a code of moral conduct. Without conscience, all aspects of social life would be far more chaotic than is actually the case. To the degree that men will not obey natural law, it is therefore reasonable to subject them to the artificial law that the state imposes. 7. But the state, which is the most complicated product of social development as yet folly achieved, has no moral sense; and, in spite of its law courts and enforcement agencies, it possesses no organ that can be compared with the human conscience. The church, as distinct from the state, is of course deeply and continuously concerned with moral issues. The church, however, no longer dominates the state, even in countries where a particular religion is legally "established". 8. Of course, the state as an instrument may be utilized to forward morality and to oppose immorality. And in doing this whether by legislative action or executive fiat, it reflects both the influence of the individual conscience and the prevalent morality of a particular time and place. Nevertheless, it remains true that the state can achieve good only by the application of coercion to its subjects. It substitutes the rigid compulsion of man-made law for the less well codified but morally more impelling influence of the natural law. 9. The state, in short, is the repository of physical rather than moral power. While this physical strength can be used for moral ends, it can equally well be, and often has been, placed at the service of an immoral philosophy. The American case against Soviet Russia rests on the evidence that this distortion is currently dominant there. 10. Although the state has no conscience, its so-called welfare aspects substitute for the function of this organ in the social activities of the individual. To the extent that the welfare state deprives the individual of power to do good or evil as he sees fit, there is, of course, encroachment on the sphere of personal morality, in behalf of governmentally defined morality. 11. In Soviet Russia, where God is virtually outlawed, this encroachment of positive law on natural law has reached the stage of almost complete substitution. In the United States, there is still a valiant and partially successful effort to oppose socialism, which may be accurately defined as the political system that seeks to take the right of moral decision from free individuals in order to vest it in officials serving the state. 12. It is frequently, and often persuasively, argued that the increasing complexity of human life and the growing interdependence of men in modem society make the expansion of state authority inevitable and indeed imperative. 13. Much that is specious can be detected in this argument, but even if it were wholly conclusive, an issue of great political and moral moment would still remain to be reconciled. Whenever and however the state assumes the power of decision, there must be an equivalent surrender of power on the part of the subjects. Encroachment may be on the freedom of the market, in the economic sphere; on the freedom of worship, in the religious sphere; on the freedom of criticism, in the political sphere. But fundamentally, the encroachment is always on freedom, in one or another aspect of this condition for which the human being has not merely a biological but also an often passionate and deeply spiritual yearning. 14. Properly speaking, there is no such thing as freedom from something. Freedom, being the political condition in which the individual retains his natural power of choice, must always be for something. The choice of the free individual may be neither intelligent nor moral, but it is always a definite choice in behalf of some selected course out of many that are usually available. 15. The socialist believes that it is socially advantageous when the state assumes the power of choice for the individual. Sometimes the argument is that the average person has no opportunity, and sometimes that he has no capacity, to choose wisely and well. But whether the emphasis in the argument is humanitarian or autocratic, the net result of its successful application is the same. The power in the people is contracted and the power of the state is enlarged. 16. Much more is involved here than the amount of spending power left to the taxpayer after Big Government has taken its ever-increasing slice. The power of the individual to act as his conscience dictates is also taken from him by the state. Government may, because of the heritage of freedom, be patient and relatively gentle with the conscientious objector. It may, when the political heritage is tyrannical, dispose of him by firing squad. But either way, his right to follow the dictates of conscience is called in question. 17. Since the state does not and cannot possess the organ of conscience, and since the individual conscience alone gives human life a moral direction, it follows that the enlargement of state power is necessarily at the expense not only of freedom, but also of morality. This means that the socialist, whether he realizes it or not, has actually a very low regard for the human race. The criticism that he lavishes on "Wall Street" or other products of free enterprise system is basically criticism of the concept of freedom. 18. Although the state is an amoral instrumentality, without a conscience and with no inherent sense of right and wrong, its actions towards its subjects are always to some extent restrained and guided by the prevalent morality of the people. The most complete autocrat must give consideration to the inborn sense of justice and decency among those over whom he rules. 19. In dealing with other sovereignties, however, political rules have never been and are not now much influenced by ethical considerations as such. Rulers raise no taxes from those outside the area Of their control and therefore have no politically compelling reason to treat the subjects of other sovereignties with respect. It is not that the ruler is less humanitarian in his instincts or more immoral in his behavior than any other individual, but that, having the responsibility of the state on his shoulders, the ruler tends to put what seems to be the state"s immediate interest above all other considerations, including those of an ethical nature. In time of war, of course, this subordination of ethical considerations is especially pronounced. 20. The absence of any ethical content in foreign policy during time of war is too obvious to need much citation or emphasis. Many would be inclined to discount this characteristic, however, by saying that war represents a break-down rather than an aspect of forging policy, and by asserting further that even in wartime the chief executive of a democratic nation is under constitutional restraints which tend to check immoral conduct on his part. 21. Unfortunately, both qualifications are more apparent than real. The President of the United States is nominally subject to many Constitutional restraints, in time of war as well as in time of peace. However, aside from the indication that the United States can now be plunged into a major war by Presidential edict, it is also clear that during the fighting, foreign policy decisions of the greatest moment will be made by the President alone. 22. As against the theory that war is a mere interruption of the normal conduct of foreign policy, one recalls the aphorism of von Clausewitz, to the effect that war has always been definitely an instrument of national policy and that peacetime diplomacy only fills in the chinks until the time has come for the state to strike with military force. Certainly in the Prussian tradition, from Hegel on, there is little to indicate that peace is the normal condition of a nation; war a mere unfortunate aberration. Though Prussia is destroyed, the "Prussian doctrine" of Nietzsche—that the state is "beyond good and evil", determining morals for itself—is stronger than ever before. 23. Because individuals for the most part possess a moral sense, there has been, usually under religious leadership, a long and valiant effort to introduce an ethical content into the theory and practice of foreign policy. This effort has taken two distinct forms. One is the long-standing attempt to make those who control foreign policy strictly accountable to elected representatives of the people. The other is the more recent endeavor to establish an enforceable international law, involving the creation of an international political authority empowered and competent to take preventive action against a government whose foreign policy threatens a breach of peace. 24. The latter effort was obviously impractical until nations as we know them today had taken form as disciplined political units, with government competent to keep order at home as a preliminary to making international commitments. Also, there had to be development of communications, trade, and travel on a large scale before the need for any international political authority became apparent to people as a whole. 25. Aside from these positive factors, two of a negative nature helped pave the way for interest in world government. One was the decline of vital religious interest, which followed the fragmentizing of the Christian church throughout the European counties that once had recognized the spiritual supremacy of Rome. The other was the increasing destructiveness of war. With no universally recognized religious authority and with all existing political authorities seriously menaced by the effects of scientific war, argument for international organization was greatly strengthened. 26. The effort to establish popular control over the forging policy of an individual sovereign, however, had made great headway long before concerts, or leagues, or unions of nations had become more substantial than the dreams of idealistic philosophers. Instances of this effort that could be cited from many countries would be found to rest on the principle that arbitrary executive authority in this field is an intolerable infringement of "the liberty of the subjects". 27. Liberty, of course, is an ethical concept based on the religious belief that men "are endowed by their Creator with certain inalienable Rights", as the Declaration of Independence asserts. And it is in no way accidental that the endeavor to give an ethical content to foreign policy has made the most headway under representative government, especially in those countries where men with a deep religious faith are willing to challenge the authority of the state. For questions 1 to 10, choose the best answer according to the passage you have just read.

In the 1950s, the pioneers of artificial intelligence (AI) predicted that, by the end of this century, computers would be conversing with us at work and robots would be performing our housework. But as useful as computers are, they are nowhere close to achieving anything remotely resembling these early aspirations for humanlike behavior. Never mind something as complex as conversation: the most powerful computers struggle to reliably recognize the shape of an object, the most elementary of tasks for a ten-month-old kid. A growing group of AI researchers think they know where the field went wrong. The problem, the scientists say, is that AI has been trying to separate the highest, most abstract levels of thought, like language and mathematics, and to duplicate them with logical, step-by-step programs. A new movement in AI, on the other hand, takes a closer look at the more roundabout way in which nature came up with intelligence. Many of these researchers study evolution and natural adaptation instead of formal logic and conventional programs. Rather than digital computers and transistors, some want to work with brain cells and proteins. The results of these early efforts are as promising as they are peculiar, and the new nature-based AI movement is slowly but surely moving to the forefront of the field. Imitating the brains" neural network is a huge step in the right direction, says computer scientist and biophysicist Michael Conrad, but it still missed an important aspect of natural intelligence. "People tend to treat brain as if it were made up of color-coded transistors." He explains, "But it"s not simply a clever network of switches. There are lots of important things going on inside the brain cells themselves." Specifically, Conrad believes that many of the brains" capabilities stem from the pattern- recognition proficiency of the individual molecules that make up each brain cell. The best way to build an artificially intelligent device, he claims, would be to build around the same sort of molecular skills. Right now, the notion that conventional computers and software are fundamentally incapable of matching the processes that take place in the brain remains controversial. But if it proves true, then the efforts of Conrad and his fellow AI rebels could turn out to be the only game in town.

THE INTERNATIONAL LANGUAGE OF GESTURES On his first trip to Naples, a well-meaning American tourist thanks his waiter for a good meal well-served by making the "A-Okay" gesture with his thumb and forefinger. The waiter pales and heads for the manager. They seriously discuss calling the police and having the hapless tourist arrested for obscene and offensive public behavior. What happened? Most travelers wouldn"t think of leaving home without a phrase book of some kind, enough of a guide to help them say and understand "là," "Nein," "Grazie" and "Où se trouvent les toilettes?" And yet, while most people are aware that gestures are the most common form of cross-cultural communication, they don"t realize that the language of gestures can be just as different, just as regional and just as likely to cause misunderstanding as the spoken word. Consider our puzzled tourist. The thumb-and-forefinger-in-a-circle gesture, a friendly one in America, had an insulting meaning in France and Belgium: "You"re worth zero," while in Greece and Turkey it is an insulting or vulgar sexual invitation. There are, in fact, dozens of gestures that take on totally different meanings as you move from one country or region to another. Is "thumbs up" always a positive gesture? Absolutely not. Does nodding the head up and down always mean "Yes"? No! To make matters even more confusing, many hand movements have no meaning at all, in any country. If you watch television with the sound turned off, or observe a conversation at a distance, you become aware of almost constant motion, especially with the hands and arms. People wave their arms, they shrug, they waggle their fingers, they point, they scratch their chests, they pick their ROSES. These various activities can be divided into three major categories: manipulators, emblems, and illustrators. In a manipulator, one part of the body, usually the hands, rubs, picks, squeezes, cleans or otherwise grooms some other part. These movements have no specific meaning. Manipulators generally increase when people become uncomfortable or occasionally when they are totally relaxed. An emblem is a physical act that can fully take the place of words. Nodding the head up and down in many cultures.is a substitute for saying "Yes". Raising the shoulders and turning the palms upward clearly means "I don"t know", or "I"m not sure". Illustrators are physical acts that help explain what is being said but have no meaning on their own. Waving the arms, raising or lowering the eyebrows, snapping the fingers and pounding the table may enhance or explain the words that accompany them, but they cannot stand alone. People sometimes use illustrators as a pantomime or charade, especially when they can"t think of the right words, or when it"s simply easier to illustrate, as in defining "zigzag" or explaining how to tie a shoe. Thus the same illustrator might accompany a positive statement one moment and a negative one the next. This is not the case with emblems, which have the same precise meaning on all occasions for all members of a group, class, culture or subculture. Emblems are used consciously. The user knows what they mean, unless, of course, he uses them inadvertently. When Nelson Rockefeller raised his middle finger to a heckler, he knew exactly what the gesture meant, and he believed that the person he was communicating with knew as well. The three of us are working on a dictionary, of emblems. ...In looking for emblems, we found that it isn"t productive simply to observe people communicating with each other, because emblems are used only occasionally. And asking people to describe or identify emblems that are important in their culture is even less productive. Even when we explain the concept clearly, most people find it difficult to recognize and analyze their own communication behavior this way. Instead, we developed a research procedure that has enabled us to identify emblems in cultures as diverse as those of urban Japanese, white, middle-class Americans, the preliterate South Fore people of Papua, natives of New Guinea, Iranians, Israelis and the inhabitants of London, Madrid, Paris, Frankfurt and Rome. The procedure involves three steps. Give a group of people from the same cultural background a series of phrases and ask if they have a gesture or facial expression for each phrase: "What time is it?" "He"s a homosexual." "That"s good". "Yes". And so on. We find that normally, after 10 to 15 people have provided responses, we have catalogued the great majority of the emblems of their culture. Analyze the results. If most of the people cannot supply a "performance" for a verbal message, we discard it. Study the remaining performances further to eliminate inventions and illustrators. Many people are so eager to please that they will invent a gesture on the spot. Americans asked for a gesture for "sawing wood" could certainly oblige, even if they had never considered the request before, but the arm motion they would provide would not be an emblem. To weed out these false emblems, we show other people from the same culture videotapes of the performances by the first group. We ask which are inventions, which are pantomimes and which are symbolic gestures that they have seen before or used themselves. We also ask the people to give us their own meanings for each performance The gestures remaining after this second round of interpretations are likely to be the emblems of that particular culture. Using this procedure, we have found three types of emblems: First, popular emblems have the same or similar meanings in several cultures. The side-to-side head motion meaning "No" is a good example. Next, unique emblems have a specific meaning in one culture but none elsewhere. Surprisingly, there seem to be no uniquely American emblems, although other countries provide many examples. For instance, the French gesture of putting one"s fist around the tip of the nose and twisting it to signify, "He"s drunk." is not used elsewhere. The German "good luck" emblem, making two fists with the thumbs inside and pounding an imaginary, table, is unique to that culture. Finally, multi-meaning emblems have one meaning in one culture and a totally different meaning in another. The thumb inserted between the index and third fingers is an invitation to have sex in Germany, Holland and Denmark, but in Portugal and Brazil it is a wish for good luck or protection. The number of emblems in use varies considerably among cultures, from fewer than 60 in the United States to more than 250 in Israel. The difference is understandable, since Israel is composed of recent immigrants from many countries, most of which have their own large emblem vocabularies. In addition, since emblems are helpful in military operations where silence is essential, and all Israelis serve in the armed forces, military service provides both the opportunity and the need to learn new emblems. The kind of emblems used, as well as the number, varies considerably from culture to culture. Some are especially heavy on insults, for instance, while others have a large number of emblems for hunger or sex. Finally, as Desmond Morris documented in his book, Gestures, there are significant regional variations in modem cultures. The findings we describe in this article apply to people in the major urban areas of each country: London, not England as a whole; Paris, not France. Because of the pervasiveness of travel and television, however, an emblem is often known in the countryside even if it is not used there. Questions:

Dalton wondered why the heavier and lighter gases in the atmosphere did not separate as oil and water do. He finally concluded that the constituent{{U}} (61) {{/U}}must exist in the form of tiny particles or atoms and that these{{U}} (62) {{/U}} be completely mixed together in the atmosphere. This threw a new light in {{U}}(63) {{/U}}law of definite proportions. It was only necessary to suppose that the atoms {{U}}(64) {{/U}}combine into small groups of uniform{{U}} (65) {{/U}}and so form more complex substance;{{U}} (66) {{/U}}the mystery of this law was{{U}} (67) {{/U}}. Dalton suggested, for example, that carbon monoxide {{U}}(68) {{/U}}formed by the one with one{{U}} (69) {{/U}} of atoms of carbon and oxygen, {{U}}(70) {{/U}}carbon dioxide results from a single {{U}}(71) {{/U}}of carbon uniting with two atoms of oxygen. Assuming this to be true,{{U}} (72) {{/U}}the definite proportions of Prout's law {{U}}(73) {{/U}}all chemical compounds the different constituents {{U}}(74) {{/U}}enter in unvarying proportions would naturally {{U}}(75) {{/U}} the relative weights of the many different kinds of atoms.

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The process by means of which human beings arbitrarily make certain things stand for other things many be called the symbolic process. Everywhere we turn, we see the symbolic process at work. There are (61) things men do or want to do, possess or want to possess, that have not a symbolic value. Almost all fashionable clothes are (62) symbolic, so is food. We (63) our furniture to serve (64) visible symbols of our taste, wealth, and social position. We often choose our houses (65) the basis of a feeling that it "looks well" to have a "good address. " We trade perfectly good cars in for (66) models not always to get better transportation, but to give (67) to the community that we can (68) it. Such complicated and apparently (69) behavior leads philosophers to ask over and over again, "why can't human beings (70) simply and naturally. " Often the complexity of human life makes us look enviously at the relative (71) of such lives as dogs and cats. Simply, the fact that symbolic process makes complexity possible is no (72) for wanting to (73) to a cat-and-dog existence. A better solution is to understand the symbolic process (74) instead of being its slaves we become, to some degree at least, its (75) .

The English word "veto" means "I will not permit". It is a way for one member of a group or government to{{U}} (61) {{/U}}action by other members. For example, the United Nations Security Council{{U}} (62) {{/U}}five permanent members, the United States, China, Britain, France and Russia.{{U}} (63) {{/U}}can use the veto to block action by the whole group. Britain and France did this in 1956. They vetoed a resolution{{U}} (64) {{/U}}Israel to withdraw its forces from Egyptian territory. The most{{U}} (65) {{/U}}use of the veto is by an executive over the legislative in a government with a president. The United States Constitution{{U}} (66) {{/U}}such a veto. The{{U}} (67) {{/U}}also says a president's veto can be changed by a second vote of Congress. This is called overriding the president's veto. For a bill to become law,{{U}} (68) {{/U}}of the members of both houses of Congress{{U}} (69) {{/U}}vote to override the president's veto. Throughout American history, presidents{{U}} (70) {{/U}}more than 2 500 congressional bills. Congress has been able to override the president's veto{{U}} (71) {{/U}}104 times. Presidents in the late 1800s and early 1700s did not use the veto frequently. In the 1940s,President Franklin Roosevelt vetoed more than 600 bills. But he was president for 12 years, much longer than anyone else. More recently, President Ronald Reagan vetoed{{U}} (72) {{/U}}in his eight years in office. And George Bush vetoed 44 bills in four years. Today, Congress is approving bills designed to{{U}} (73) {{/U}}the size and cost of the federal government. President Clinton does not{{U}} (74) {{/U}}all the congressional plans. He has different ideas about{{U}} (75) {{/U}}parts of government should be cut and by how much. He already vetoed at least one of these bills.

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The weekly radio program is on ______.

{{B}}Passage 2{{/B}} Trees are so common arid quiet that we pay them little mind. What, for instance, should we answer when asked to name the biggest living thing Earth has ever seen? Dinosaurs? Blue whales? No, the largest sequoias in northern California weigh more than six blue whales. The tallest redwoods and Australian eucalyptus trees tower more than 300 feet high, three times the length of the greatest dinosaur. {{U}} (71) {{/U}}Some bristlecone pine trees in the American West are more than 4, 000 years old, seedlings at the time the Egyptians were building the Pyramids. Trees sustain our lives and our planet in a thousand practical ways. This morning at breakfast—in your wood-framed house, on your wooden kitchen table—you might have enjoyed orange juice or a grapefruit. Both come to use from trees. Over your French toast you may have sprinkled cinnamon and nutmeg, the powdered bark and nuts of tropical trees. That quart of maple syrup on your table was boiled down from roughly 10 gallons of sap from a sugar-maple tree.{{U}} (72) {{/U}}Do you like chocolate, almonds, cola beverages.'? Cocoa beans, almonds and kola nuts are tree products. Frees do more than mule life pleasant; they make life possible. Trees get water through their roots and, primarily through their leaves, they draw carbon dioxide from the air. Then, with the action of sunlight on cells containing chlorophyll and other materials, chemical reactions occur, and oxygen is released.{{U}} (73) {{/U}} Photosynthesis also produces glucose, a type of sugar. Trees convert some of the glucose to starch, which they use for energy storage. The cellulose fiber we call wood is made of thousands of glucose molecules linked into giant chains that no longer taste sweet. {{U}} (74) {{/U}}The ancient Greeks, for example, treated pain with a tea made by boiling willow leaves and bark, a tea modern scientists now know contains silicon, a precursor of acetylsalicylic acid—aspirin.{{U}} (75) {{/U}}More recently, researchers isolated and synthesized the chemical ginkgolide from the tree for use in treating asthma, toxic shock and other ills. A. For centuries, the Chinese have derived medicines from the ginkgo tree. B. Through photosynthesis, an acre of trees produces enough oxygen to sustain three humans. C. As scientists unlock the secrets of trees, they uncover surprising tacts. D. Trees have always been green machines, producing substances that humans learned to use. E. You think, at 150 or more years, giant tortoises can live a long time? F. And the morning newspaper was printed on the processed wood pulp we call paper.

The weekly radio program is on ______.

{{B}}Part Ⅲ Reading Comprehension{{/B}}{{B}}Directions:{{/B}}{{I}} Read the following four passages. Answer the questions below each passage by choosing A, B, C or D. Mark your answers on ANSWER SHEET 1.{{/I}}{{B}}Passage 1{{/B}} 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 severe 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.

Now, more than ever, it doesn't matter who you are but what you look like. Janet was just twenty-five years old. She had a great job and seemed happy. She committed suicide. In her suicide note she wrote that she felt "un-pretty" and that no man ever loved her. Amy was just fifteen when hospitalized for eating disorders. She suffered from both anorexia and bulimia. She lost more than one hundred pounds in two months. Both victims battled problems with their body image and physical appearance. "Oh, I'm too fat." "My butt is too big and my breasts too small." "I hate my body and I feel ugly." "I want to be beautiful." The number of men and women who feel these things about themselves is increasing dramatically. I can identify two men categories of body-image problems: additive versus subtractive. Those who enhance their appearance through cosmetic surgery fall into the additive group; those who hope to 'improve their looks through starvation belong to the subtractive category. Both groups have two things in common: They are never satisfied and they are always obsessed. Eating disorders afflict as many as five to ten million women and one million men in the United States. One out of four female college students suffers from an eating disorder. But why? Carri Kirby, a University of Nebraska mental health counselor, says that body image and eating disorders are continuum addictions in which individuals seek to discover their identities. The idea that we should look a certain way and possess a certain shape is instilled in us at a very early age. Young girls not only play with Barbie dolls that display impossible, even comical, proportions, but they are also bombarded with images of supermodels. These images leave an indelible mental imprint of what society believes a female body should look like. Kirby adds that there is a halo effect to body image as well: "We immediately identify physical attractiveness to mean success and happiness." The media can be blamed for contributing to various body-image illnesses. We cannot walk into a bookstore without being exposed to perfect male and female bodies on the covers of magazines. We see such images every day--in commercials, billboards, on television, and in movies. These images continually remind women and young girls that if you want to be happy you must be beautiful, and if you want to be beautiful you must be thin. This ideal may be the main objective of the fashion, cosmetic, diet, fitness, and plastic surgery industries who stand to make millions from body-image anxiety. But does it work for us? Are women who lose weight in order to be toothpick thin really happy? Are women who have had breast implants really happy? What truly defines a person? Is it his or her physical appearance or is it character? Beauty is supposed to be "skin deep." But we can all be beautiful inside. People are killing themselves for unrealistic physical standards dictated by our popular culture. We need to be made more aware of this issue. To be celebrity-thin is not to be beautiful nor happy. It can also be unattractive. Individuals who are obsessed with their bodies are only causing damage to themselves and their loved ones. But as long as the media maintain their message that "thin is in," then the medical and psychologies problems our society faces will continue to grow.

Lisa Sasha Olaf Reading too interesting 1． 2． Essays hand writing word limit 3． Plagiarism Lectures 4． 5． x Seminars 6． 7． 8．

There are three separate sources of hazard (21) to the use of nuclear reaction to sup ply us with energy. Firstly, the radioactive material must travel from its place of manufac ture to the power station. (22) the power stations themselves are solidly built, the con tainer used for transport of the material are not. Unfortunately , there are (23) only two methods of transport available, namely, road or rail, and both of these (24) close con tact with the general public, (25) the routes are (26) to pass near, or even through, crowdedly populated areas. Secondly, there is a problem of wastes. All nuclear power stations produce wastes which (27) will remain radioactive for thousands of years. It is (28) to de-active these wastes, and so they must be stored (29) one of the ingenious but cumbersome ways that scientists have invented. For example, they must be buried under the ground or sunk in the sea. However, these (30) do not solve the problem completely, they merely store it, since an earthquake could (31) open the containers like nuts. Thirdly, there is the problem of accidental exposure (32) to a leak or an explosion at the power station. Compared with the other two hazards, this is not very likely and does not provide a serious (33) to the nuclear program, (34) it can happen, as the inhabitants of Har risburg will tell you. Separately, and during short periods, these three types of risk are no great cause for concern. Taken together, though, and especially (35) much longer periods, the proba bility of a disaster is extremely high.

{{B}}Part Ⅱ Cloze{{/B}}{{B}}Directions:{{/B}}{{I}} Read the following passage. For each numbered blank there are four choices marked A, B, C and D. Choose the best one and mark your answers on ANSWER SHEET 1.{{/I}} Most people who travel long distance complain of jetlag. Jetlag makes business travelers less productive and more prone {{U}}(21) {{/U}}making mistakes. It is actually caused by {{U}}(22) {{/U}} of your "body clock" --a small cluster of brain cells that controls the timing of biological {{U}}(23) {{/U}}. The body clock is designed for a {{U}}(24) {{/U}}rhythm of daylight and darkness, so that it is thrown out of balance when it {{U}}(25) {{/U}} daylight and darkness at the "wrong" times in a new time zone. The {{U}}(26) {{/U}} of jetlag often persist for days {{U}}(27) {{/U}} the internal body clock slowly adjusts to the new time zone. Now a new anti-jetlag system is {{U}}(28) {{/U}} that is based on proven {{U}}(29) {{/U}} pioneering scientific research. Dr, Martin Mooreede had {{U}}(30) {{/U}} a practical strategy to adjust the body clock much sooner to the new time zone {{U}}(31) {{/U}}controlled exposure to bright light. The time zone shift is easy to accomplish and eliminates {{U}}(32) {{/U}} of the discomfort of jetlag. A successful time zone shift depends on knowing the exact times to either {{U}}(33) {{/U}} or avoid bright light. Exposure to light at the wrong time can actually make jetlag worse. The proper schedule {{U}}(34) {{/U}} light exposure depends a great deal on {{U}}(35) {{/U}} travel plans.

Then felt like some watcher of the skies When a new planet swims into his ken, Or like stout Cortez, when with eagle eyes He stared at the Pacific--and all his men Looked at each other with a wild surmise-- Silent, upon a peak in Darien. --Keats With these well loved lines John Keats recognized the most important geographical event in all the world, excepting only the feat of the Admiral Columbus himself. It was the discovery by European men of a vast sheet of water covering nearly 40 per cent of the globe--the ocean later to be named Pacific by Ferdinand Magellan because of its seeming tranquility. It is too bad that Keats' beautiful lines erred in naming stout Cortez instead of the equally stout Balboa, a hero of much courage and perseverance. Too bad it was, too, for the immortal Vasco Nunez de Balboa, that communications in his day were so slow and uncertain. Had they been better he might well have avoided losing his head for his pains in bringing renown to Spain and incalculable new knowledge to the civilized world. For lose it be did, under the axe at the insance of a jealous governor.

Motorways are, no doubt the safest roads in Britain. Mile (21) mile, vehicle for ve hicle, you arc much (22) likely to be killed or seriously injured than on an ordinary road. On (23) hand, if you do have a serious accident on a motorway, fatalities are much more likely to (24) than in a comparable accident (25) on the roads. Motorways have no (26) bends, no roundabouts or traffic lights and (27) speeds are much greater than on other roads. Though the 70 mph limit is (28) in force, it is of ten treated with the contempt that most drivers have for the 30 mph limit applying in built up areas in Britain. Added to this is the fact that motorway drivers seem to like traveling in groups with perhaps (29) ten meters between each vehicle. The resulting horrific pile-ups (30) one vehicle stops for some reason--mechanical failure, driver error and so on—have become all (31) familiar through pictures in newspapers or on television. How (32) of these drivers realize that it takes a car about one hundred meters to brake to a stop (33) 70 mph.9 Drivers also seem to think that motorway driving gives them complete protection from the changing weather. (34) wet the road, whatever the visibility in mist or fog, they (35) at ridiculous speeds oblivious of police warnings or speed restrictions (36) their journey comes to a conclusion. Perhaps one remedy (37) this motorway madness would be better driver educa tion. At present, learner drivers are barred (38) motorways and are thus as far as this kind of driving is (39) , thrown in at the deep end. However, much more efficient poli cing is required, (40) it is the duty of the police not only to enforce the law but also to protect the general public from its own foolishness.

{{B}}Passage 1{{/B}} Humanlike animal behavior has a striking effect. Dogs and eats bolster our morale and make us feel special, because they offer us intense loyalty and do not criticize us.{{U}} (66) {{/U}} Many people need a caring role in order to feel that they matter, and pets make them feel needed. No matter what arrangements the humans in your life may have made for themselves, if you have a pet there is always someone who will miss you if you do not come home tonight. Taking in a pet can help children to have a greater sense of a contributing role in the family if they take responsibility for the pet's care. Similarly, a dog or cat can help parents whose children have grown up and left home — it can be an antidote to the "empty nest syndrome".{{U}} (67) {{/U}} Better self-esteem from pet ownership and having someone to care for are of benefit to the lonely. Pets also combat the understimulation that lonely people suffer.{{U}} (68) {{/U}}Even when the animals you keep are not very human, they can help to combat the effects of loneliness by providing positive "solitary activity. {{U}} (69) {{/U}}Even by simply walking your dog in the park you are more likely to become involved with other people. Like babies in strollers, dogs on leashes are conversation ice-breakers—they are appealing, and it is socially safe to question strangers about them. A dog, cat or cagebird is someone to talk to. Most pet owners do not really look upon these companions as other species but rather as unique individuals, not quite as "animal" as their wild Brethren. They talk to their pets and feel that there is a reciprocal understanding of moods—a mute communication. And they feel free to say to pets what is really on their minds, thus releasing many of their everyday tensions and anxieties. {{U}} (70) {{/U}}Even a small but noisy dog is as effective at keeping burglars out as many sophisticated electronic systems. Its inherited urge to join in the cooperative defense of territory makes it the classic watch animal. A. A pet can also provide an outlet for those who have never had anyone to care for. B. Dogs, in particular, can also provide a sense of security. C. They do not lay down conditions for continuing to love us. D. Observations have recorded that men pet their dogs and cats every bit as much as women do. E. They are something to watch and something to keep you busy. F. Pets can also bring lonely people into contact with others who share an interest in annuals.