The Dodge BrothersA) It was 100 years ago this week that the Dodge brothers founded the powerful car brand that still bears their name. But few have heard the tale of how the two-fisted brothers started their business in Canada. John and Horace Dodge spent nearly eight years working in Windsor as machinists, founding their first company here, and learning how to massively produce manufactured goods.B) The Evans Dodge Bicycle Company is nearly forgotten now. But it taught the brothers how to run a leading-edge technology business—which it was in those days, says Windsor automotive historian Mickey Moulder. After selling out to CCM in 1900, the brothers took $7,500 in capital out of the little Windsor Company back to Detroit and founded Dodge Brothers. So laid the foundation of the gigantic fortune they managed to produce before both dying in 1920.C) What a pair the quarrelling Dodge brothers were, with their red hair, their barrel chests and tendency for heavy boozing and bar fighting. Horace was the quieter mechanical brain, doggedly working out problems on his work bench with a micrometer until midnight. John was the play boy, the salesman, the spokesman for the both of them. Although born four years apart, John in 1864 Horace in 1868, they were inseparable. Which is what brought them to Windsor. They had moved to Detroit from rural Niles, Mich., in 1886 at ages 22 and 18, taking jobs in the same factory, Murphy's Boiler Works. If they needed any toughening up, which is doubtful, they learned it there and the nearby waterfront taverns.D) But a fit of tuberculosis eventually made the heavy work impossible for John, so in 1892 he came to Windsor looking for lighter duties at the Dominion Typograph Company on Sandwich Street(now Riverside Drive).E) According to family legend, the owners of the company, located in the Medbury Block just west of Ouellette Avenue, wanted to hire only one machinist. But John announced both he and Horace would be hired as a team or neither of them would work in Canada. The two leading technologies of the day were typesetting machines and bicycles. And Dominion happened to make both. That especially suited Horace.F) Moulder, a car collector and former Ford of Canada executive, has been a lifelong student of automotive history. He' s also co-chairman of the Canadian Transportation Museum in Essex, and he tells the Dodge story with enthusiasm. "Bicycles were the high-tech mechanical device of the 1880s and 1890s. Everybody and the two brothers(literally) were fascinated by them," Moulder says, "The Dodge brothers, the Leland brothers(Cadillac, Lincoln) and the Wright brothers all built bicycles before their gasoline machines".G) John became foreman at Dominion Typograph, Horace a "skilled machinist," according to the Windsor City Directory of 1894. Within five years its owner, Fred Evans, had taken in the brothers as full partners and they devoted themselves to building bicycles exclusively.H) Their products were known for being extremely smooth, reliable and robust, just as their cars would be a few years later. By November, 1897, Evans Dodge employed 100 people in Windsor.I) But the overpopulated bicycle industry began consolidating, and Evans and Dodge decided to sell. Although John had married a Canadian from Walkerton, Ont, and Horace was married on his lunch-break at a church in Walkerville, the Dodges had never lived in Windsor. So they took their little nest egg back to Detroit and rented a new shop. They started taking orders for difficult-to-machine parts. Business took off due to high quality work and respect for deadlines.J) Their first big customer: Ransom Olds, father of the first mass produced American automobile. They built engines and transmissions for him, quickly making big money. "The Dodge brothers got a reputation for being really, really good suppliers," Moulder says.K) Henry Ford came knocking next, and they were soon supplying him with nearly complete cars. Ford was broke, was a poor machinist and couldn't make much himself. "The Dodge brothers essentially provided the heart and soul of the first Ford cars built in 1903 and 1904," Moulder says. "The running chassis(底盘) was made by Dodge Brothers. Ford just put on the fenders, the windshield, the headlights, the seats, dressed it up. Ford didn't make its own first car. Dodge Brothers did. And that' s why Ford became so well known, because the car was so well built".L) "They were geniuses. They were tough bastards, too," says Moulder. "They were big guys, and you didn 't cross either of them or badmouth them because they'd hear about it. And if they happened to see you in a bar at the wrong time—even if you were a lawyer—after they had a few drinks in them ... The Dodges would either drag the offending party out into the street for their punishment or break up the whole bar. Then next morning they'd come back and pay for all the damages. They were tough birds, which is why they took on Henry Ford. Everybody else was afraid of him, but they took him on and won."M) Ford's defeat in a dispute over stocks the Dodges owned in his company came in the form of a lawsuit which netted the Dodges $25 million—more than enough to launch their own car brand in 1914. They started by incorporating all the ideas Henry Ford had rejected. Technologically, they were well ahead of the pack.N) "We've got a beautiful Dodge Brothers car, a 1920 four door sedan," Moulder says. It's on permanent display at the Transportation Museum on the Arner Town Line. "It's full of advances that you would never find on any other car at the time." For instance: the first metal weather stripping to keep rain out of the passenger compartment, the first one-piece roof stampings, the first silent starters, and the first 12-volt electrical systems. A Dodge always started in the cold due to those 12-volt systems, which is why the rest of the world eventually followed suit, Moulder says.O) The brothers got to enjoy quite a bit of their vast wealth, building castle-like mansions outside Detroit and commissioning giant yachts. But their premature deaths at ages 55 and 52 shocked the world at the time. John sat for days on end at Horace' s bedside when his younger brother was stricken by the Spanish flu, leaving only when he himself collapsed from it, dying a few days later. Horace rallied and lived a few more months before following his beloved older brother into a crypt in the family's huge tomb in Detroit's Woodlawn Cemetery. John's Canadian wife ran Dodge Brothers the company until 1925, selling out for $147 million to a Wall Street investment firm, which flipped it three years later to Walter P. Chrysler for $175 million.

The idea of using your dishwasher to cook a meal has been around since the '80s. It's been used to cook【C1】 1mainly fish. The Times ran a recipe on dishwasher-cooked salmon back in 1986. The recipe said to【C2】 2the salmon in foil then run it through a full cycle without using any soap. That sounds like a fun dinner-party【C3】 3but not exactly a good way to【C4】 4your carbon emission. What's more, using water and electricity to run a load without【C5】 5cleaning anything sounds like a waste of time and money. But a recent survey suggested the technique could be making a【C6】 6It may have a little something to do with the change to the original cooking technique that could prove to be【C7】 7to a new, eco-friendly, convenience-focused generation in the kitchen. Lisa Casali, an Italian author, wrote a book on dishwasher cooking that's actually meant to save energy. The book, "Cucinare in lavastoviglie" suggests recipes for meals cooked in airtight【C8】 8jars during a regular dish cycle, with detergent, including one for cooking pasta with vegetables in the dishwasher. A little salmon in a jar cooked next to last night's dirty dishes doesn't sound all that【C9】 9Initially, you may feel【C10】 10by such an idea, but when you get past that stage, it does make sense for the busy parent or college student looking to save time. Will we see dishwasher-cooked fish on a restaurant menu anytime soon? Probably not, but sounds like it's worth a try. Let us know if you've used your dishwasher to cook or if you're willing to give it a try. A)trick B)appetizing C)sealed D)decrease E)attractive F)comeback G)protein H)profoundly I)prolonged J)shocked K)actually L)wrap M)accordingly N)misleading O)menu 【C1】

How to Love the World As It Is? [A]It struck me recently that a lot of people think they know what's wrong with this world, and it also struck me that they're all wrong. Seriously—almost every political and religious group, every opinionated person, every publication with an opinion, has said at one time or another what they think is wrong with this world. So what's really wrong with the world, in my opinion? Not a thing. [B]It seems to be a prevailing world-view that the world is messed up, that there are just a few things wrong with it, and if we could only get those things to change, the world would be great. If we could just educate people and get them to realize what's wrong with this world, things could change. [C]This type of view of the world stems from an ideal that many people have in their heads of what the world should be like. They might not realize they have that ideal, but it's there. And the world will never reach this Platonic ideal, because it's just this image of perfection that does not match reality. Reality and this ideal are incompatible. [D]So what's wrong with that view? Nothing's wrong with it, actually. That's how most people are, and I don't think I can change that, nor would I want to. I thought it would be an interesting discussion, though, because I think this discrepancy between what people think the world should be and what the world really is can cause unhappiness. If you want the world to be completely vegetarian and kind to animals, and it isn't and won't be in the foreseeable future, you will most likely be unhappy. If you want the world to go back to how it was during your childhood, or during your parents' generation, and it isn't likely to do so, you're not going to be happy. The same is true of any of our ideals. It's very possible that the reality of the people in your life don't meet these ideals. That might cause you to be unhappy with them. When reality doesn't meet ideals—and it rarely does—we become unhappy. [E]So what's the alternative? I'm not proposing that you, or anyone else, change your world-view. If you, or anyone else, are happy with that world-view, don't change it. But there is an alternative, and I'm not saying it's better. It's the world-view I try to have: instead of having an ideal, stop looking for perfection. Accept the world as it is, and love it for what it is. Accept people as they are, and love them. [F]What would be the result of this alternative world-view? Well, I think you'd be happier, if only because you didn't see the world as a fundamentally flawed or evil place, and began to see the good in the world. This, however, is open to individual interpretation, and your own experience is likely to be different than mine. [G]Does this mean that we should give up on trying to make positive changes in the world? Should we stop trying to make the world a better place? No! Don't ever stop trying to do good things! Even if the world is already, a good place, we can always find happiness and satisfaction in trying to do good, in trying to make people's lives better. [H]But what about all the evil and suffering in the world? Should we accept and love that as well? That's the toughest part, I think. It's hard to accept that people are dying of diseases and famine and war and murder and abuse, and perhaps impossible to love that aspect of the world. You don't have to love it, but it helps to try to really understand it. Why does this happen? What are the deeper reasons? At the heart of the deepest reasons is humanity—we are all flawed creatures in some way, and that's what makes us human and beautiful. [I]Why would someone commit violence, for example? Because they are evil? There are numerous reasons, but at the heart of it is probably that this person was hurt, abandoned, abused, or neglected in some way, at some point in his life. That person needs our compassion more than anyone. And if we try to understand this person, or understand the heart of any violence in the world, then we can better apply the love and compassion that's needed to heal this pain and make the world a better place. [J]So let's say that you'd like to try this world-view. You'd like to love people, and the entire world, as it is, and not as you'd like it to be. How do you go about doing that? There are six things I recommend doing. [K](1)Stop looking for perfection and ideals. Realize that you have an ideal in your head, and that it is probably incompatible with the world. It might be an ideal about a person, or about how things should be. The world and people are not perfect. Stop looking for perfection, and realize that it is already here. [L](2)Observe. Instead of looking at this ideal picture in your head, look at what's really there. What is the world really like? What are people really like? The only way to know this is to observe. Listen to people. Look at the world around you. Gather data, from reality. [M](3)Understand. Now that you have this data, start asking questions. Why are people the way they are? Why did someone do what they did? Why does this problem really exist? Don't stop at the first answers you come up with—dig deeper, and deeper, until you really understand something. Seek to understand before you judge, in all situations. Sometimes that will require imagination—you won't be able to really know the root of something unless you personally investigate everything, but instead sometimes you can try to imagine what made a person the way they are, or a situation what it is. [N](4)Accept. Once you've observed and begun to understand, accept that this is the way the world is. This is who the person is. The world isn't going to meet any ideal—it is what it is, and while it will always change, it probably won't change to meet your ideal. The person in question is exactly the same—they won't meet your ideal, but are who they are. Accept this as fact. [O](5)Love and Compassion. Once you've accepted things or people as they are, try to find it in your heart to love them, as they are. The way to do this is to see the good in everything and everyone, and if you've sought to really look and understand, you will find good in everything. [P](6)Enjoy Life. The world is a wonderful place once you've accepted it for what it is and sought to love it. People are wonderful creatures, full of life and creativity and messiness and uniqueness. Accept this, understand it, love it. And enjoy this gift we've been given, for it is incredible. And perfect, just as it is.

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“那达慕”(Nadama)是蒙古语，意为“娱乐、游戏”，还可以表示人们丰收的喜悦之情。

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随着人们生活水平的提高，孩子们有更多的机会外出就餐，他们无法抵制美食的诱惑，结果不可避免地胖起来。

Forthispart,youareallowed30minutestowriteashortessaybasedonthepicturebelow.Youshouldstartyouressaywithabriefdescriptionofthepictureandthenelaborateyourownopiniontowardscertificatecraze.Youshouldwriteatleast150wordsbutnomorethan200words.

BSection C/B

1．网络对传统教育产生了很大的影响，越来越多的人趋向于网络学习2．产生这种现象的原因3．为此，我们自己应当……

BSection A/B

继续教育 (continuing education)是指给完成学校教育的人员——尤其是成人——提供知识和技能的教育。继续教育是正规教育的有效补充，是终身学习体系的重要组成部分。在中国，继续教育包括自学考试、 函授教育 (correspondent education)、夜间大学和 电视大学 (open university)，有传统的课堂教学和远程学习等多种授课方式。近年来中国的继续教育体系发展显著，然而，严峻的危机也日益显露，如师资短缺、课程和教学方法落伍。只有解决这些问题，中国的继续教育才能继续发展，满足社会需要。

About the time that schools and others quite reasonably became interested in seeing to it that all children, whatever their background, were fairly treated, intelligence testing became unpopular. Some thought it was unfair to minority children. Through the past few decades such testing has gone out of fashion and many communities have indeed forbidden it. However, paradoxically, just recently a group of black parents filed lawsuit(诉讼)in California claiming that the state's ban on IQ testing discriminates against their children by denying them the opportunity to take the test(They believed, correctly, that IQ tests are a valid method of evaluating children for special education classes.)The judge, therefore, reversed, at least partially, his original decision. And so the argument goes on and on. Does it benefit or harm children from minority groups to have their intelligence tested? We have always been on the side of permitting, even facilitating, such testing. If a child of any color or group is doing poorly in school it seems to us very important to know whether it is because he or she is of low intelligence, or whether some other factor is the cause. What school and family can do to improve poor performance is influenced by its cause. It is not discriminative to evaluate either a child's physical condition or his intellectual level. Unfortunately, intellectual level seems to be a sensitive subject, and what the law allows us to do varies from time to time. The same fluctuation back and forth occurs in areas other than intelligence. Thirty years or so ago, for instance, white families were encouraged to adopt black children. It was considered discriminative not to do so. And then the style changed and this cross-racial adopting became generally unpopular, and social agencies felt that black children should go to black families only. It is hard to say what are the best procedures. But surely good will on the part of all of us is needed. As to intelligence, in our opinion, the more we know about any child's intellectual level, the better for the child in question.

BSection A/B

中国功夫 (Chinese Kungfu)源远流长，有着上千年的历史。它蕴含着先哲们对生命和宇宙的参悟，是中华民族极其珍贵的文化遗产。练习中国功夫不仅可以强身健体，还能锻炼意志，修身养性。中国功夫的流派和类型五花八门，种类繁多，最著名的有少林功夫和 太极拳 (Tai Chi Chuan)。中国功夫日益成为中外影视作品的热门题材，励志的思想和令人赞叹的功夫动作，再加上爱情故事和幽默的情节，让中国功夫电影在全世界广受欢迎。

中国位于亚洲东部、太平洋的西岸，总面积约960万平方公里，是世界第三大国家。中国南北相距约5500公里，东西相距约5200公里。在地图上的形状像一只 雄鸡 (rooster)。 中国地势 (terrain)西高东低。地形多种多样，包括山地、 高原 (plateau)、 丘陵 (foothill)、盆地、平原。中国山地面积广大。几乎占陆地面积的三分之二，蕴藏着丰富的矿产资源。中国大陆海岸线长达18000公里，沿海岛屿数量众多，台湾岛是最大岛屿。中国有许多河流湖泊，是中国地理环境的重要组成部分。

古琴是我国古老的弹拨乐器，产于大约三千多年前的商周时期，在古代只称“琴”，近百年来为区别于其他乐器，才被称为“古琴”，是中国古代文人“琴棋书画”四艺之首。古琴在春秋战国时非常繁荣，此后持续两千多年，直到清中期、后期都在发展，鸦片战争以后逐渐衰落。自古文人似乎都离不开那一把并不华丽，却能发出绕梁妙音的古琴。古琴从最先作为祭祀的神器，到后来逐渐演变为修身养性的方式。

Although there are body languages that can cross cultural boundaries, culture is still a significant factor in all body languages. This is particularly true of personal space needs. For example, Dr. Edward Hall has shown that in Japan crowding together is a sign of warm and pleasant intimacy. In certain situations, Hall believes that the Japanese prefer crowding. Donald Keene, who wrote Living Japan, notes the fact that in the Japanese language there is no word for privacy. Still, this does not mean that there is no concept of the need to be apart from others. To the Japanese, privacy exists in terms of his house. He considers this area to be his own, and he dislikes invasion of it. The fact that he crowds together with others does not contradict his need for living space. Dr. Hall sees this as a reflection of the Japanese concept of space. Westerners, he believed, see space as the distance between objects; to them space is empty. The Japanese, on the other hand, see space as having as much meaning as their flower arrangements and art, and the shape of their gardens as well, where units of space balance the areas containing flowers or plants. Like the Japanese, the Arabs too prefer to be close to one another. But while in public they are crowded together, in privacy, they prefer a great deal of space. The traditional or wealthy Arab house is large and empty, with family often crowded together in one small area of it. The Arabs do not like to be alone, and even in their spacious houses they will huddle together. The difference between the Arab huddling and the Japanese crowding is a deep thing. The Arabs like to touch his companion. The Japanese, in their closeness, preserve a formality and a cool dignity. They manage to touch and still keep rigid boundaries. The Arabs push these boundaries aside. Along with this closeness, there is a pushing and shoving in the Arab world that many Westerners find uncomfortable, even unpleasant. To an American, for example, there are personal boundaries even in a public place. When he is waiting in line, he believes that his place there is his alone, and may not be invaded by another. The Arab has no concept of privacy in the public place, and if he can rush his way into a line, he feels perfectly within his rights to do so. To an American, the body is sacred; he dislikes being touched by a stranger, and will apologize if he touches another accidentally. To an Arab, bodily contact is accepted. Hall points out that an Arab needs at times to be alone, no matter how close he wishes to be, physically, to his fellow men. To be alone, he simply cuts off the lines of communication. He retreats into himself, mentally and spiritually, and this withdrawal is respected by his companions. If an American were with an Arab who withdrew in this way, he would regard it as impolite, as lack of respect, even as an insult.

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