(1) Saints should always be judged guilty until they are proved innocent, but the tests that have to be applied to them are not, of course, the same in all cases. In Gandhi's case the questions on feels inclined to ask are: to what extent was Gandhi moved by vanity—by the consciousness of himself as a humble, naked old man, sitting on a praying mat and shaking empires by sheer spiritual power—and to what extent did he compromise his own principles by entering politics, which of their nature are inseparable from coercion and fraud? To give a definite answer one would have to study Gandhi's acts and writings in immense detail, for his whole life was a sort of pilgrimage in which every act was significant. But this partial autobiography, which ends in the nineteen-twenties, is strong evidence in his favor, all the more because it covers what he would have called the unregenerate part of 1 is life and reminds one that inside the saint, or near-saint, there was a very shrewd, able person who could, if he had chosen, have been a brilliant success as a lawyer, an administrator or perhaps even a businessman. (2) At about the time when the autobiography first appeared I remember reading its opening chapters in the ill-printed pages of some Indian newspaper. They made a good impression on me, which Gandhi himself at that time did not. The things that one associated with him—home-spun cloth, "soul forces" and vegetarianism—were unappealing. It was also apparent that the British were making use of him, or thought they were making use of him. Strictly speaking, as a Nationalist, he was an enemy, but since in every crisis he would exert himself to prevent violence—which, from the British point of view, meant preventing any effective action whatever—he could be regarded as "our man". In private this was sometimes cynically admitted. The attitude of the Indian millionaires was similar. Gandhi called upon them to repent, and naturally they preferred him to the Socialists and Communists who, given the chance, would actually have taken their money away. The British Conservatives only became really angry with him when, as in 1942, he was in effect turning his non-violence against a different conqueror. (3) But I could see even then that the British officials who spoke of him with a mixture of amusement and disapproval also genuinely liked and admired him, after a fashion. Nobody ever suggested that he was corrupt, or ambitious in any vulgar way, or that anything he did was actuated by fear or malice. In judging a man like Gandhi one seems instinctively to apply high standards, so that some of his virtues have passed almost unnoticed. For instance, it is clear even from the autobiography that his natural physical courage was quite outstanding: the manner of his death was a later illustration of this, for a public man who attached any value to his own skin would have been more adequately guarded. Again, he seems to have been quite free from that maniacal suspiciousness which, as E. M. Forster rightly says in A Passage to India, is the besetting Indian vice, as hypocrisy is the British vice. Although no doubt he was shrewd enough in detecting dishonesty, he seems wherever possible to have believed that other people were acting in good faith and had a better nature through which they could be approached. And though he came of a poor middle-class family, started life rather unfavorably, and was probably of unimpressive physical appearance, he was not afflicted by envy or by the feeling of inferiority. Color feeling when he first met it in its worst form in South Africa, seems rather to have astonished him. Even when he was fighting what was in effect a color war, he did not think of people in terms of race or status. The governor of a province, a cotton millionaire, a half-starved Dravidian coolie, a British private soldier were all equally human beings, to be approached in much the same way. (4) Written in short lengths for newspaper serialization, the autobiography is not a literary masterpiece, but it is the more impressive because of the commonplaceness of much of its material. It is well to be reminded that Gandhi started out with the normal ambitions of a young Indian student and only adopted his extremist opinions by degrees and, in some cases, rather unwillingly. There was a time, it is interesting to learn, when he wore a top hat, took dancing lessons, studied French and Latin, went up the Eiffel Tower and even tried to learn the violin—all this was the idea of assimilating European civilization as thoroughly as possible. He was not one of those saints who are marked out by their phenomenal piety from childhood onwards, nor one of the other kind who forsake the world after sensational debaucheries. He makes full confession of the misdeeds of his youth, but in fact there is not much to confess. (5) One feels that even after he had abandoned personal ambition he must have been a resourceful, energetic lawyer and a hard-headed political organizer, careful in keeping down expenses, an adroit handler of committees and an indefatigable chaser of subscriptions. His character was an extraordinarily mixed one, but there was almost nothing in it that you can put your finger on and call bad, and I believe that even Gandhi's worst enemies would admit that he was an interesting and unusual man who enriched the world simply by being alive. Whether he was also a lovable man, and whether his teachings can have much for those who do not accept the religious beliefs on which they are founded, I have never felt fully certain.

Every fall, like clockwork, Linda Krentz of Beaverton, Oregon, felt her brain go on strike. "I just couldn't get going in the morning," she says. "I'd get depressed and gain 10 poundsevery winter and lose it again in spring. " Then she read about【S1】______seasonal effective disorder, a form of depression that occurs in【S2】______the fall and winter, and she saw the light—literally. Every morning【S3】______now she turns in a specially constructed light box for half an hour【S4】______and sits in front of it to trick her brain into thinking she's still enjoying those long summer days. It seems to work. Krentz is not alone. Scientists estimate that 10 millionAmericans suffer seasonal depression and 25 million more develop【S5】______milder versions. But there's never been definitive proof which【S6】______treatment with very bright lights makes a difference. In all, it's hard【S7】______to do a double-blind test when the subjects can see for themselves whether or not the light is on. That's why nobody has ever separated the real effects of light therapy with placebo(安慰剂)effects.【S8】______ Until now, in three separate studies published last month, researchers report not only that light therapy works better than aplacebo and that treatment is usually more effective in the early【S9】______morning than in the evening. In two of the groups, the placeboproblem was resolved by telling patients what they were comparing【S10】______light boxes to a new anti-depressant device that emits negatively charged ions. The third used the timing of light therapy as the control.

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I'm quite negative that humor is the most comfortable and lovable quality. For humorous persons, if their gift is genuine and not a mere shine upon the surface, are always agreeable companies.

我仿佛看见这世间有一个极大、极复杂的网，大大小小的一切事物，都被牢结在这网中。所以当我想把握某一种事物的时候，总要牵动无数根线，带出无数别的事物来，使得本物不能独立而明晰地显现在我的眼前，因而永远不能看见世界的真相。大娘舅在大世界里，只将其与钱相连接的一根线剪断，已能得到满足而归来。所以我想找一把快剪刀，把这个网剪破，然后认识这个世界的真相。

What do you need to do in order to understand the lecture? Now there are four things that I'm going to talk about. The first thing is that you need to be aware of all of the【T1】 1 that carry meaning. You all know that words carry meaning. So you've got to be aware of the 【T2】 2, but there are【T3】 3. For one thing, you need to be aware of【T4】 4. Let me give you an example. "I went to the bar." "I went to the bar." It makes a difference. In the second example, I'm stressing the fact that【T5】 5and not someone else so that this means stress has some meaning. Now the next thing you might want to listen for is【T6】 6. For example, if I say "He came." "He came?" There are two different meanings. One is a【T7】 7, the other one is a【T8】 8. And another thing you need to listen for is【T9】 9. For instance, "Can you see, Mary?" VS "Can you see Mary?" da da DA da... da da da DA da. Those two mean something different. In the first one, they are talking【T10】 10 to Mary, while the second one means "Can you see Mary... over there?" What do you need to do in order to understand the lecture? Now there are four things that I'm going to talk about. The first thing is that you need to be aware of all of the【T1】 11 that carry meaning. You all know that words carry meaning. So you've got to be aware of the 【T2】 12, but there are【T3】 13. For one thing, you need to be aware of【T4】 14. Let me give you an example. "I went to the bar." "I went to the bar." It makes a difference. In the second example, I'm stressing the fact that【T5】 15and not someone else so that this means stress has some meaning. Now the next thing you might want to listen for is【T6】 16. For example, if I say "He came." "He came?" There are two different meanings. One is a【T7】 17, the other one is a【T8】 18. And another thing you need to listen for is【T9】 19. For instance, "Can you see, Mary?" VS "Can you see Mary?" da da DA da... da da da DA da. Those two mean something different. In the first one, they are talking【T10】 20 to Mary, while the second one means "Can you see Mary... over there?" 【T1】

这是一场科学领域的革命。

提出一个绝对的标准当然很困难……

江南的春天素称多雨，一落就是七八天。 住在上海的人们，平日既感不到雨的需要，一旦下雨，天气是那么阴沉，谁也耐不住闷在狭小的家里；可是跑到外面，没有山，没有湖，也没有经雨的嫩绿的叶子，一切都不及晴天好；有时阔人的汽车从你的身旁驰过，还带一身泥污回来。 记得六七年前初来上海读书，校里的功课特别忙，往往自修到午夜；那年偏又多雨，淅淅沥沥，打窗飘瓦，常常扰乱我看书的情绪。 我虽不像岂明老人那样额其斋日： “苦雨”，天天坐在里面嘘气，但也的确有些“深恶而痛绝之”的念头。

我读过一本译著中的一番话： 科学成就了一些伟大的改变，但却没能改变人生的基本事实。人类未能征服自然，只不过服从了自然，避免了一些可避免的困难，但没能除绝祸害。地震、飓风，以及类似的大骚动都提醒人们，宇宙还没有尽入自己的掌握。事实上，人类的苦难何止于天灾，还有人祸；何止于人祸，还有个人难以言状的不幸。尤其是个人不幸，即使在未来高度发达了的理想社会里，也会忠实地伴随着人生啊! 由此，自古而今的仁人志士都常怀忧国忧民之心。中国知识分子从屈原以来尽皆“哀民生之多艰”；中国之外的伯特兰.罗素也说过，三种单纯然而极其强烈的激情支配着他的一生。他说，那是对爱情的渴望，对知识的寻求，对人类苦难痛彻肺腑的怜悯。他说，爱情和知识把他向上导往天堂，但怜悯又总是把他带回人间。痛苦的呼喊在他们中反响、回荡。因为无助于人类，他说他感到痛苦。

人类文明迄今已经历了原始文明、农业文明和工业文明，目前，人类社会正处在由工业文明向生态文明的转型期。 工业文明是以经济快速发展、社会财富不断快速增长为标志，极大地满足人们对物质的需求。由于工业文明的快速发展，中国已成为世界制造业大国，随之而来的是资源的过度开采，特别是在科技水平不高的条件下，形成资源的高开采、高耗能、高排放、低产出。我国是一个资源相对贫穷的国家，无论是矿产资源、淡水资源、还是森林资源，人均拥有量远低于世界水平。资源的瓶颈直接约束着我国经济社会的可持续发展，倡导生态文明势在必行。

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It is estimated that China now has around 130 kinds of local languages, but 99 are used by fewer than 100,000 people, and 20 are used by less than 1,000 people. Most of them are disappearing from our map of language. So whether dialects should be allowed on air to preserve them? The following are opinions from different sides. Read the excerpts carefully and write your response in about 300 words, in which you should: 1. summarize briefly the different opinions; 2. give your comment. Marks will be awarded for content relevance, content sufficiency, organization and language quality. Failure to follow the above instructions may result in a loss of marks.querist I think the main CCTV channels should remain in putonghua, but programmes can be shown in local dialects on local channels, ideally with subtitles or captioning available, especially in the case of news programming.Tyne While many people say that as a form of mass media, TV and radio broadcasters are obligated to take the lead in popularizing standard putonghua. It is not a move to oppress dialects; it is only to restrict irresponsible use of language in mass media such as slang, which is very unprofessional.maplerripple Apart from CCTV, all broadcasters should be commercially based. If people want programs in their own dialects and are willing to pay for them or companies are willing to buy commercials, why should the government intervene and lay down some crazy laws?PNP Putonghua is the national language of China, and it should be promoted everywhere, particularly on TV and the radio! It is the lingua franca, the language that everyone in China is supposed to understand, a powerful unifying force among a nation of diverse dialectic groups! Dialects are localized languages, not widely used throughout China, just confined to the various dialectic groups, hence they should not be promoted via the mass media, certainly not on TV or the radio, not even on local stations! All local stations must help promote the national language, putonghua! It is very annoying for most people to hear dialects on TV or the radio because they can't understand what is said, unless they belong to that dialectic group. The role of the mass media is to communicate important messages to people all over China; this would be defeated if dialects are popping up so often. Keep the dialects to the coffee shops, street markets, etc. , but not on TV or the radio. Another very important reason why only putonghua, and no dialects, should be allowed on air, is that it is the only language that most foreigners have learned before or after arriving in China, and this is the only language that can bridge the communication gap between them and the locals. Imagine how problematic it would be for a foreigner travelling through China; he has to learn each of those local dialects as he travels to different provinces, if putonghua is not used widely there! And by the way, this problem is not limited to foreigners only, even the Chinese face the same problem. A Chinese from Shandong traveling to Guangdong is not going to be able to understand the guy in Guangdong who speaks Cantonese instead of putonghua, and vice versa!I strongly urge that putonghua be promoted and used widely, for the benefit of all, both the locals and foreigners!ngajia Cantonese has 9 tones, not 6. By the linguists' rule: the more tones a language has, the more ancient it is; the most authentic Chinese dialect should be Cantonese. This could well be true as classical poems recited in Cantonese bring out both the spirit and soul, such as the poem Manjianghong composed by the great patriot general Yuefei, who has a temple built in his honor by Lake Xihu in Hangzhou.

Learning How to Learn I. Views on learningA. Learning is something so natural— we don't even【T1】______we're doing it【T1】______— we get caught up in the process of itB. The preconditions of how much one will learn— the absolute【T2】______: people have to learn【T2】______— the infinite【T3】______: people want to learn【T3】______II. The basic and overall【T4】______ to learning【T4】______A. choice of【T5】______【T5】______B.【T6】______【T6】______a)books, tapes and videosb)【T7】______: expert can help you to learn【T7】______C. actiona)【T8】______ of what people have learnt【T8】______b)misunderstanding: know everything before taking actionsD.【T9】______: the majority of learning occurs【T9】______a)acting as a filter to tell people what they have to get againb)showing them what they need to knowc)the【T10】______ of knowledge and experience【T10】______d)determining whether people really learn or not III. Other factors crucial to learningA. A【T11】______ attitude【T11】______— acknowledgment of the fact that one knows little— intention to learn—【T12】______【T12】______— gaining a lot of information about the subjectB. Listening— most people love to talk about what they are【T13】______【T13】______— you would learn a lot if you are truly listeningC.【T14】______【T14】______— not afraid of mixing up things when applying what one has learnt— pointing to an area of refinement— leading one to learning new things— emphasis on the choice of【T15】______【T15】______at the beginning of learning

Regarding the serious congestion in mega cities, authorities proposed that government should levy congestion fees on cars entering certain sections of their city areas. Naturally, this suggestion is quick to draw fire. The following are opinions on the effectiveness of charging congestion fees. Read them carefully and write your response in NO LESS THAN 300 words, in which you should: 1. summarize briefly the opinions from both sides; 2. give your comment on this practice. Car owners Mark Hough: The reason for good traffic volume in cities like Tokyo and Paris is not that they collect congestion fees, but rather improved planning. The government is obligated to provide the public with solutions. Car owners are already subject to a multitude of taxes like the fuel tax. The levying of congestion fees is therefore unjustifiable. Moreover, the experience of certain developed countries suggests that traffic congestion fees may cause roads to become even more crowded than before. Most of the collected fees are not spent on improving the traffic situation and road planning, but are rather embezzled as administrative expenses on other items. When it comes to the management of congestion, the market rule is by no means the only principle to follow. Gila Albert: Several major reasons exist for traffic congestion: underdeveloped public traffic systems, too many automobiles on the roads, and the concentration of central business districts. Therefore, to cope with congestion, rather than exclusively relying on charging congestion fees, other supplementary policies should be put in place. Cities are expanding while more and more families are coming to possess one or more cars. If the fees are collected, they will be the major contributors. Generally, when the price for a public product is to be raised, a hearing on the issue is held, so why has this not been the case in this instance? This new fee will affect most families in cities, hence it must be planned carefully. With important issues, decision makers must lend an ear to the public before a decision is made.Traffic Experts Shi Hongju: Big cities tend to act as a magnet for job hunters owing to job opportunities as well as the various forms of welfare benefits and modern conveniences they offer. Whether or not traffic congestion fees will really enable traffic to run more smoothly, however, is a disputable point. Examples of failed schemes involving price hikes can be seen everywhere: from relieving pressure on railway transportation networks by raising ticket prices to reducing the number of visitors to scenic areas by jacking up the price of admission. Rather than being functional, these measures could easily be interpreted as similarly exploitative. Jake McGoldrick: London has applied congestion fees in central areas since 2003, but this is no excuse for all other cities to follow suit. Traffic congestion is a multifaceted problem, and though the results of levying congestion fees in London have proven effective, blindly copying its model would be irresponsible. Be it congestion fees or license plate restrictions, car owners' legitimate rights and interests are being harmed. If measures to address traffic problems come at the expense of the public interest and fail to solve the underlying causes of the problem, they will be inevitably subject to doubt and criticism.

The Journey of Self Improvement I. Phases of the journey of self improvementA. The first phase: relying on【T1】 1, speakers, or tapes【T1】 2to tell you:1)You can do it2)Everything you need is【T2】 3 of you【T2】 4— This is the【T3】 5 for all self improvement【T3】 6— Everything hangs upon that simple factB. The second phase: absorbing knowledge【T4】 7【T4】 81)Starting to look for ways to achieve your goals— Gaining knowledge on【T5】 9, visualization,【T5】 10goal setting etc.— Each discovered method is【T6】 11 only for a while【T6】 122)Feeling overwhelmed with【T7】 13【T7】 14— There is so much to learn but so little time— There seems to be so many keys to successC. The third phase: putting the pieces of the puzzle【T8】 15【T8】 161)Realizing that【T9】 17 is linked to【T9】 18your power to shape reality.2)Realizing that your beliefs were acting like【T10】 19【T10】 20D. The fourth phase: realizing a(n)【T11】 21 to achievement【T11】 221)The cycle completes full circle— You come back to the first phase— But this time you are conscious of it2)Your【T12】 23 of this point reaches a deeper level【T12】 24that you couldn't feel before because— you are not hindered by formula— you are【T13】 25 by nature in its simplicity【T13】 26II. AdviceA. Starting to see how everything【T14】 27【T14】 28B. Realizing that there is no one key to【T15】 29【T15】 30 The Journey of Self Improvement I. Phases of the journey of self improvementA. The first phase: relying on【T1】 31, speakers, or tapes【T1】 32to tell you:1)You can do it2)Everything you need is【T2】 33 of you【T2】 34— This is the【T3】 35 for all self improvement【T3】 36— Everything hangs upon that simple factB. The second phase: absorbing knowledge【T4】 37【T4】 381)Starting to look for ways to achieve your goals— Gaining knowledge on【T5】 39, visualization,【T5】 40goal setting etc.— Each discovered method is【T6】 41 only for a while【T6】 422)Feeling overwhelmed with【T7】 43【T7】 44— There is so much to learn but so little time— There seems to be so many keys to successC. The third phase: putting the pieces of the puzzle【T8】 45【T8】 461)Realizing that【T9】 47 is linked to【T9】 48your power to shape reality.2)Realizing that your beliefs were acting like【T10】 49【T10】 50D. The fourth phase: realizing a(n)【T11】 51 to achievement【T11】 521)The cycle completes full circle— You come back to the first phase— But this time you are conscious of it2)Your【T12】 53 of this point reaches a deeper level【T12】 54that you couldn't feel before because— you are not hindered by formula— you are【T13】 55 by nature in its simplicity【T13】 56II. AdviceA. Starting to see how everything【T14】 57【T14】 58B. Realizing that there is no one key to【T15】 59【T15】 60

我又来到了这里，在一条寂静无人的山谷里独坐，看一只鸟落在水牛背上，举目四顾，看溪水在幽暗的斜树下潜涌而出，又在一片广阔的卵石滩上四分五裂，抖落出闪闪的光斑。 山里的色彩丰富而细腻，光是树绿，就有老树的里绿，又新枝的翠绿和碧绿，相间相叠，远非一个绿字了得。再细看的话，绿中其实有黄，有蓝，有灰，有红，有黑，有透明。

中国民族自古以来从不把人看做高于一切，在哲学文艺方面的表现都反映出人在自然界中与万物占着一个比例较为恰当的地位，而非绝对统治万物的主宰。因此我们的苦闷，基本上比西方人为少为小：因为苦闷的强弱原是随欲望与野心的大小而转移的。农业社会的人比工业社会的人享受差得多，因此欲望也小得多。况中国古代素来以不滞于物，不为物役为最主要的人生哲学。 并非我们没有守财奴，但比起莫里哀与巴尔扎克笔下的守财奴与野心家来，就小巫见大巫了。中国民族多数是性情中正和平、淡泊、朴实，比西方人容易满足。

PASSAGE THREE

Passage Four