The methods of spectrum analysis vary according to the wavelength region were studied.

农业依然是中国国民经济的重要基础。

Of all the extraordinary events in the life of John Paul II, few can compare with the 21 minutes he spent in a cell in Rome's Rebibia prison. Just after Christmas, 1983, the pope visited Mehmet Ali Agca, the man who 30 months earlier had shot him in St. Peter's Square. He presented Agca with a silver rosary, and something else as well: his forgiveness. It requires a Christ-like forbearance to pardon a would-be assassin, of course. But how many of us are ready to forgive an unfaithful lover or a scheming colleague? Persistent unforgiveness is part of human nature, but it appears to work to the detriment not just of our spiritual well-being but our physical health as well. The subject is one of the hottest fields of research in clinical psychology today, with more than 1,200 published studies. It even has its own foundation—A Campaign for Forgiveness Research—which sponsored a conference last year with papers on topics like "Exploring Gender Differences in Forgiveness." Dr. Dean Ornish, America's all-purpose lifestyle guru, regards forgiveness as the nutrition of the soul, a healthful alternative to the anger and vengeance. "In a way," Ornish says, "the most selfish thing you can do for yourself is to forgive other people." Research suggests that forgiveness works in at least two ways. One is by reducing the stress of the state of unforgiveness, a potent mixture of bitterness, anger, hostility, hatred, resentment and fear (of being hurt or humiliated again). These have specific physiologic consequences—such as increased blood pressure and hormonal changes—linked to cardiovascular disease, immune suppression and, possibly, impaired neurological function and memory. One study examined 20 individuals in happy relationships, matched with 20 in troubled relationships. The latter had higher baseline levels of Cortisol, a hormone associated with impaired immune function—which shot up even further when they were asked to think about their relationships. " It happens down the line, but every time you feel unforgiveness, you are more likely to develop a health problem," says Everett Worthington, executive director of A Campaign for Forgiveness Research. The other benefit of forgiveness is more subtle? it relates to research showing that people with strong social networks—of friends, neighbors and family—tend to be healthier than loners. Someone who nurses grudges and keeps track of every slight is obviously going to shed some relationships over the course of a lifetime. Forgiveness, says Charlotte Van Oyen Witvliet, a researcher at Hope College in Holland, Mich. , should be incorporated into one's personality, a way of life, not merely a response to specific insults. In fact, forgiveness turns out to be a surprisingly complex process, according to many researchers. Worthington distinguishes what he calls "decisional forgiveness"—a commitment to reconcile with the perpetrator—from the more significant "emotional forgiveness," an internal state of acceptance. Forgiveness does not require us to forgo justice, or to make up to people we have every right to despise. Anger has its place in the panoply of human emotions, but it shouldn't become a way of life. "When I talk about forgiveness, I mean letting go, not excusing the other person or reconciling with them or condoning the behavior," says Ornish. "Just letting go of your own suffering." "It's a process, not a moment," says Dr. Edward M. Hallowell, a Harvard psychiatrist and the author of Dare to Forgive. Forgiveness, he emphasizes, has to be cultivated; it goes against a natural human tendency to seek revenge and the redress of injustice. For that reason, he recommends doing it with help—of friends, a therapist or through prayer. It was from his faith that John Paul drew the strength to forgive Mehmet Agca, setting (as he no doubt intended) an example for the rest of us. The message is the same whether it's couched in the language of Christian charity, clinical psychology or the wisdom of Confucius, as quoted by Hallowell: "If you devote your life to seeking revenge, first dig two graves."

(1) Is there anything more boring than hearing about someone else's dream? And is there anything more miraculous than having one of your own? The voluptuous pleasure of Haruki Murakami's enthralling fictions—full of enigmatic imagery, random nonsense, and profundities that may or may not hold up in the light of day—reminds me of dreaming. Like no other author I can think of, Murakami captures the juxtapositions of the trivial and the momentous that characterize dream life, those crazy incidents that seem so vivid in the moment and so blurry and preposterous later on. His characters live ordinary lives, boiling pasta for lunch, riding the bus, and blasting Prince while working out at the gym. Then suddenly and matter-of-factly, they do something utterly nuts, like strike up a conversation with a coquettish Siamese cat. Or maybe mackerel and sardines begin to rain from the sky. In Murakami's world, these things make complete, cock-eyed sense. (2) Like many of Murakami's heroes, Kafka Tamura in Kafka on the Shore has more rewarding relationships with literature and music than with people. (Murakami's passion for music is infectious; nothing made me want to rush out and purchase a Brahms CD until I read his Sputnik Sweetheart.) On his 15th birthday, Kafka runs away from his Tokyo home for obscure reasons related to his famous sculptor father. His choice of a destination is arbitrary. Or is it? "Shikoku, I decide. That's where I'll go... The more I look at the map—actually every time I study it—the more I feel Shikoku tugging at me." (3) On the island of Shikoku, Kafka makes himself a fixture at the local library, where he settles into a comfortable sofa and starts reading The Arabian Nights: "Like the genie in the bottle they have this sort of vital, living sense of play, of freedom that common sense can't keep bottled up." As in a David Lynch movie, all the library staffers are philosophical eccentrics ready to advance the surreal narrative. Oshima, the androgynous clerk, talks to Kafka about (inevitably) Kafka and the merits of driving while listening to Schubert ("a dense, artistic kind of imperfection stimulates your consciousness, keeps you alert. If I listen to some utterly perfect performance of an utterly perfect piece while I'm driving, I might want to close my eyes and die right there"). The tragically alluring head librarian, Miss Saeki, once wrote a hit song called "Kafka on the Shore"—and may or may not be Kafka's long-lost mother. Alarmingly, she also stars in his erotic fantasies. (4) In alternating chapters, Murakami records the even odder antics of Nakata, a simpleminded cat catcher who spends his days chatting with tabbies in a vacant Tokyo lot. One afternoon, a menacing dog leads him to the home of a sadistic cat killer who goes by the name Johnnie Walker. Walker ends up dead by the end of the encounter; back in Shikoku, Kafka unaccountably finds himself drenched in blood. Soon, Nakata too begins feeling an inexplicable pull toward the island. (5) If this plot sounds totally demented, trust me, it gets even weirder than that. Like a dream, you just have to be there. And, like a dream, what this dazzling novel means—or whether it means anything at all—we may never know.

(1)Any education that matters is liberal. All the saving truths and healing graces that distinguish a good education from a bad one, or a full education from a half-empty one are contained in that word. Whatever ups and downs the term "liberal" suffers in the political vocabulary, it soars above all controversy in the educational world. In the blackest pits of education the squirming victim has only to ask, "What's the liberal about this?" to shame his persecutors. In times past a liberal education set off a free man from a slave or a gentleman from laborers and artisans. It now distinguishes whatever nourishes the mind and spirit from the training which is merely professional or practical or from the trivialities which are no training at all. Such an education involves a combination of knowledge, skills and standards. (2)So far as knowledge is concerned, the record is ambiguous. It is sufficiently confused for the fact-filled freak who excels in quiz shows to have passed himself off in some company as an educated man. More respectable is the notion that there are some things which every educated man ought to know; but many highly educated men would cheerfully admit to a vast ignorance, and the framers of curriculums have differed greatly in the knowledge they prescribe. If there have been times when all students at school or college studied the same things, as if it were obvious that without exposure to a common body of knowledge they would not be educated at all, there have been other times when specialization ran so wild that it might almost seem as if educated men had abandoned the thought of ever talking to each other once their education was completed. (3)If knowledge is one of our marks, we can hardly be dogmatic about the kind or the amount. A single fertile field tilled with care and imagination can probably develop all the instincts of an educated man. However, if the framer of a curriculum wants to minimize his risks, he can invoke an ancient doctrine which holds that an educated man ought to know a little about everything and a lot about something. (4)The "little about everything" is best interpreted these days by those who have given most thought to the sort of general education an informed individual ought to have. More is required than a sampling of the introductory courses which specialists offer in their own disciplines. Courses are needed in each of the major divisions of knowledge—the humanities, the natural sciences and social sciences—which are organized with the breadth of view and the imaginative power of competent staffs who understand the needs of interested amateurs. But over and above this exciting smattering(略懂)of knowledge, students should bite deeply into at least one subject and taste its full flavor. It is not enough to be dilettantes in everything without striving also to be craftsmen in something. (5)If there is some ambiguity about the knowledge an educated man should have, there is none at all about the skills. The first is simply the training of mind in capacity to think clearly. This has always been the business of education, but the way it is done varies enormously. Marshalling the notes of lecture is one experience; the opportunity to argue with a teacher is another. Thinking within an accepted tradition is one thing; to challenge the tradition itself is another. The best results are achieved when the idea of the examined life is held firmly before the mind and when the examination is conducted with the zest, rigor, and freedom which really stretches everyone's capacities. (6)The vital aid to clear thought is the habit of approaching everything we hear and everything we are taught to believe with a certain skepticism. The method of using doubt as an examiner is a familiar one among scholars and scientists, but it is also the best protection which a citizen has against the humbug that surrounds us. (7)To be able to listen to a deceptive argument and to see its dishonesty is surely one of the marks of an educated man. We may not need to be educated to possess some of this quality. A shrewd peasant was always well enough protected against imposters in the market place, and we have all sorts of businessmen who have made themselves excellent judges of deceptions without the benefit of a high school diploma; but this kind of shrewdness goes along without a great deal of credulity. Outside the limited field within which experience has taught the peasant or the illiterate businessman his lessons, he is often hopelessly gullible. The educated man, by contrast, has tried to develop a critical faculty for general use, and he likes to think that he is fortified against imposture in all its forms. (8)It does not matter for our purposes whether to imposter is a deliberate liar or not. Some are, but the commonest enemies of mankind are the unconscious frauds. Most salesmen under the intoxication of their own exuberance seem to believe in what they say. Most experts whose expertise is only a pretentious sham behave as if they had been solemnly inducted into some kind of priesthood. Very few demagogues are so cynical as to remain undeceived by their own rhetoric, and some of the worst tyrants in history have been fatally sincere. We can leave the disentanglement of motives to the students of fraud and error, but we cannot afford to be taken in by the shams. (9)We are, of course, surrounded by shams. Until recently the schools were full of them—the notion that education can be had without tears, that puffed rice is a better intellectual diet than oatmeal, that adjustment to the group is more important than knowing where the group is going, and that democracy has made it a sin to separate the sheep from the goats. Mercifully, these are much less evident now than they were before Sputnik startled us into our wits.

保护绿水青山，留住蓝天白云，是全体人民福祉所系，也是对子孙后代义不容辞的责任。 必须始终把建设生态文明、保护生态环境放在突出位置，强化科学治理，推广使用技术，实行最严格的源头保护制度，严守生态保护红线，以重点区域和关键领域为抓手，实施重大战略性生态工程，充分发挥市场作用，调动各类社会主体投身生态保护和建设的积极性，坚持在发展中保护、在保护中发展，让当代人受益，为中华民族永续发展奠定坚实基础。

[此试题无题干]

(1)In his classic novel "The Pioneers," James Fenimore Cooper has his hero, a land developer, take his cousin on a tour of the city he is building. He describes the broad streets, rows of houses, a teeming metropolis. But his cousin looks around bewildered. All she sees is a stubby forest. "Where are the beauties and improvements which you were to show me?" she asks. He's astonished she can't see them. "Where! Why everywhere," he replies. For though they are not yet built on earth, he has built them in his mind, and they are as concrete to him as if they were already constructed and finished. (2)Cooper was illustrating a distinctly American trait, future-mindedness: the ability to see the present from the vantage point of the future: the freedom to feel unencumbered by the past and more emotionally attached to things to come. "America is therefore the land of the future," the German philosopher Hegel wrote. "The American lives even more for his goals, for the future, than the European," Albert Einstein concurred. "Life for him is always becoming, never being." (3)In the years to come, America will still be the place where the future happens first, for that is the nation's oldest tradition The early Puritans lived in almost Stone Age conditions, but they were inspired by visions of future glories, God's kingdom on earth. The early pioneers would sometimes travel past perfectly good farmland, because they were convinced that even more amazing land could be found over the next ridge. The Founding Fathers took 13 scraggly Colonies and believed they were creating a new nation on earth. The railroad speculators envisioned magnificent fortunes built on bands of iron. It's now fashionable to ridicule the visions of dot-com entrepreneurs of the 1990s, but they had inherited the urge to leap for the horizon. "The Future is endowed with such a life, that it lives to us even in anticipation," Herman Melville wrote. "The Future is the Bible of the Free." (4)This futuremindedness explains many modern features of American life It explains workaholism: the average American works 350 hours a year more than the average European. Americans move more, in search of that brighter tomorrow, than people in other lands. They also, sadly, divorce more, for the same reason. Americans adopt new technologies such as online shopping and credit cards much more quickly than people in other countries. Forty-five percent of world Internet use takes place in the United States. Even today, after the bursting of the stock-market bubble, American venture-capital firms — which are in the business of betting on the future — dwarf the firms from all other nations. (5)Future-mindedness contributes to the disorder in American life, the obliviousness to history, the high rates of family breakdown, the frenzied waste of natural resources. It also leads to incredible innovations. According to the Yale historian Paul Kennedy, 75 percent of the Nobel laureates in economics and the sciences over recent decades have lived or worked in the United States. The country remains a magnet for the future-minded from other nations. One in 12 Americans has enjoyed the thrill and challenge of starting his own business. A study published in the Journal of International Business Studies in 2000 showed that innovative people are spread pretty evenly throughout the globe, but Americans are most comfortable with risk. Entrepreneurs in the US are more likely to believe that they possess the ability to shape their own future than people in, say, Britain, Australia or Singapore. (6)If the 1990s were a great decade of future-mindedness, we are now in the midst of a season of experience. It seems cooler to be skeptical, to pooh-pooh all those IPO suckers who lost their money betting on the telecom future. But the world is not becoming more French. Several years later, this period of chastisement will likely have run its course, and future-mindedness will be back in vogue, for better or worse. (7)We don't know exactly what the next future-minded frenzy will look like. We do know where it will take place: the American suburb. In 1979, three quarters of American office space were located in central cities. The new companies, research centers and entrepreneurs are flocking to these low buildings near airports, highways and the Wal-Mart malls, and they are creating a new kind of suburban life. There are entirely new metropolises rising — boom suburbs like Mesa, Arizona, that already have more people than Minneapolis or St. Louis. We are now approaching a moment in which the majority of American office space, and the hub of American entrepreneurship, will be found in quiet office parks in places like Rockville, Maryland, and in the sprawling suburbosphere around Atlanta. (8)We also know that future-mindedness itself will become the object of greater study. We are discovering that there are many things that human beings do easily that computers can do only with great difficulty, if at all. Cognitive scientists are now trying to decode the human imagination, to understand how the brain visualizes, dreams and creates. And we know, too, that where there is future-mindedness there is hope.

Now let's take a look at the first approach, that is, meaning is【T1】 1. Does a work of literature mean what the author intended to mean? And if so, how can we tell? If all the evidence we have is the text itself and nothing else, we can only【T2】 2 what ideas the author had according to our understanding of literature and the world. In order to have a better idea of what one particular author means in one of his works, I'd suggest that you do the following. First, go to the library and【T3】 3 by the same author. Second, get to know something about【T4】 4 seemed to be common in literary works in that particular tradition and at that time. In other words, we need to find out【T5】 5 were in those days. And last, get to know what were【T6】 6 and symbols of the time. I guess you can understand the author's meaning much more clearly after you do the related background research. Now let's take a look at the first approach, that is, meaning is【T1】 7. Does a work of literature mean what the author intended to mean? And if so, how can we tell? If all the evidence we have is the text itself and nothing else, we can only【T2】 8 what ideas the author had according to our understanding of literature and the world. In order to have a better idea of what one particular author means in one of his works, I'd suggest that you do the following. First, go to the library and【T3】 9 by the same author. Second, get to know something about【T4】 10 seemed to be common in literary works in that particular tradition and at that time. In other words, we need to find out【T5】 11 were in those days. And last, get to know what were【T6】 12 and symbols of the time. I guess you can understand the author's meaning much more clearly after you do the related background research. 【T1】

PASSAGE THREE

[此试题无题干]

PASSAGE ONE

From the Chrysler Corporation to the Central Intelligence Agency, cultural diversity programs are flourishing in American organizations today. Firms can no longer safely assume that every employee walking in the door has similar beliefs or expectations. Whereas North American white males may believe in challenging authority, Asians tend to respect and defer to it. In Hispanic cultures, people often bring music, food, and family members to work, a custom that U. S. businesses have traditionally not allowed. A job applicant who won't make eye contact during an interview may be rejected for being unapproachable, when according to her culture, she was just being polite. As a larger number of women, minorities, and immigrants enter the U. S. work force, the workplace is growing more diverse. It is estimated that by 2008 women will make up about 48 percent of the U. S. work force, and African Americans and Hispanics will each account for about 11 percent; by the year 2050, minorities will make up over 50 percent of the American population.Cultural diversity refers to the differences among people in a work force due to race, ethnicity, and gender. Increasing cultural diversity is forcing managers to learn to supervise and motivate people with a broader range of values systems. According to a recent survey by the American Management Association, half of all U. S. employers have established some kind of formal initiative to promote and manage cultural diversity. Although demographics isn't the only reason for the growth of these programs, it is a compelling one. An increasing number of organizations have come to believe that diversity, like quality and customer service, is a competitive edge. A more diverse work force provides a wider range of ideas and perspectives and fosters creativity and innovation. Avenues for encouraging diversity include recruiting at historically black colleges and universities, training and development, mentoring, and revamped promotion review policies. To get out the message about their commitment to diversity, many organizations establish diversity councils made up of employees, managers, and executives. Although many Fortune 500 companies are making diversity part of their strategic planning process, some programs stand out from the crowd. At Texas Instruments, strategies for enhancing diversity include an aggressive recruiting plan, diversity training, mentoring, and an incentive compensation program that rewards managers for fostering diversity. Each business unit has a diversity manager who implements these strategies and works closely with the company's Diversity Network. The network provides a forum of employees to share ideas, solicit support, and build coalitions. Convinced that strengthening diversity is a business imperative, Du Pont has established several programs to achieve that goal. In addition to training workshops and mentoring, Du Pont has established over 100 multicultural networks through which employees share work and life experiences and strive to help women and minorities reach higher levels of leadership and responsibility within the organization. Over half of Du Pont's new hires for professional and managerial positions are minorities and women. Disney World's director of diversity wants theme park guests to see themselves reflected in the diversity of Disney's employees. Working to attract diverse employees, Disney hopes to convince them that the organization understands, respects, and values who they are. By holding a variety of diversity celebrations every year—including Dr. Martin Luther King's Birthday, Asian-Pacific Heritage Month, Hispanic Heritage Month, Disability Awareness Month, and Native American Heritage Month—Disney opens the door to this kind of understanding. What do we learn from strong, successful diversity program such as these, as well as similar programs at Microsoft, Xerox, Procter & Gamble and Digital Equipment Corporation? First, they can go a long way toward eliminating prejudice in the workplace and removing barriers to advancement. Second, to be more than just the latest corporate buzzword, diversity programs require commitment from the top and a culture that supports an inclusive environment.

PASSAGE TWO

过去狗仗人势，只要主人在，狗就要猖狂，就要咬人，就要耀武扬威。 现在的情形大变，是人仗狗势，人把名犬牵出来显示自己的身份，狗的品种越名贵，产地越遥远，价格越离谱，血统越纯正，市面上的拥有量和流通量越稀少，主人的面子就越大。女人牵着名狗上路那感觉都不同，女人已经不是女人，而是贵妇。女人们过去显摆的是时装，现在显摆的是狗的身价。没有名狗作为陪衬的女人肯定是小妇人，甚至连小妇人也要牵一只哈巴狗张扬，即便不能提高身价，起码可以表明自己并非小保姆。 如今连小保姆也要忍嘴省钱，买一只杂交的狗来蒙养。越是穷困的人越要依靠狗的身份来抬高自己的社会地位。炒股、养狗，打麻将是都市里有闲女人干的三大正事，别的事情都可以算做歪门邪道。

Story Telling I. Status of story tellingA. In the past provided cultural【T1】 1【T1】 2 provided moral educationB. Today stories are still much valued as a way to deliver a personal,【T2】 3 message【T2】 4II. Function and criteria of storiesA. To capture the interest【T3】 5 , story teller has to【T3】 6 take the needs of the【T4】 7 into account.【T4】 8 tailor the story to fita. the time availableb. the age of the audiencec. the location and【T5】 9【T5】 10B. Good stories are complete stories with a(n)【T6】 11【T6】 12C. Adding a twist to make the ending【T7】 13 will definitely【T7】 14make the story more funIII. Sources of storiesA The sources of stories can be【T8】 15【T8】 16B. The best source is the story tellers' own【T9】 17, because it【T9】 18 sounds true has a greater【T10】 19【T10】 20IV. Presentation of storiesA. Before giving a story publicly memorize the【T11】 21【T11】 22 pay attention to【T12】 23 and names【T12】 24 try to tell the story in【T13】 25【T13】 26B. When telling the story keep every thing in control and establish your【T14】 27【T14】 28 watch your speaking speed and use【T15】 29【T15】 30 Story Telling I. Status of story tellingA. In the past provided cultural【T1】 31【T1】 32 provided moral educationB. Today stories are still much valued as a way to deliver a personal,【T2】 33 message【T2】 34II. Function and criteria of storiesA. To capture the interest【T3】 35 , story teller has to【T3】 36 take the needs of the【T4】 37 into account.【T4】 38 tailor the story to fita. the time availableb. the age of the audiencec. the location and【T5】 39【T5】 40B. Good stories are complete stories with a(n)【T6】 41【T6】 42C. Adding a twist to make the ending【T7】 43 will definitely【T7】 44make the story more funIII. Sources of storiesA The sources of stories can be【T8】 45【T8】 46B. The best source is the story tellers' own【T9】 47, because it【T9】 48 sounds true has a greater【T10】 49【T10】 50IV. Presentation of storiesA. Before giving a story publicly memorize the【T11】 51【T11】 52 pay attention to【T12】 53 and names【T12】 54 try to tell the story in【T13】 55【T13】 56B. When telling the story keep every thing in control and establish your【T14】 57【T14】 58 watch your speaking speed and use【T15】 59【T15】 60

(1)We've spent more man 60 years dissecting Willy Loman, me character artfully sketched by Arthur Miller in Death of a Salesman. Willy is, perhaps, America's consummate loser. But if you can bear with me for one moment, imagine he lived in current times, not amid me postwar prosperity of 1949. Sure, his career was ebbing, but Willy kept a job for 38 years, he owned his house—he had just made me last mortgage payment—and had a wife and two children. Today he'd be a survivor. (2)Has our view of failure softened since Willy Loman's day? In a country with a high level of unemployment, and where promotions, bonuses, and retirement savings seem like relics, failure is something many of us are wrestling with right now. But if we begin to accept that success is not a simple, upward career route, mis economic crisis may not just reduce the stigma of being sacked but transform me way we think of failing. Shocking as it sounds, failure can be a good thing. (3)It's true, recessions can wreck self-esteem. In a nation built on success and a gloriously entrepreneurial spirit, the prospect of failure can make people fearful—and shameful—even when it is not their fault. "There is a crash in every generation," wrote Arthur Miller in 2005, just before he died, "sufficient to mark us with a kind of congenital fear of failure." Miller was commenting on a wonderful book by historian Scott Sandage called Born Losers: A History of Failure in America. Sandage believes Willy Loman was a success. But me message of the play, he says, is that "if you are not continuing upwards, if you level off, you have to give up. You might as well not live." (4)In his book, Sandage argues mat America's ideas about failure were formed between 1819 and 1893, as busts followed a series of speculative booms. Before then, failure was not associated with individual identity. It just happened to you. Bankruptcy was thought to come from overreach—living excessively—not from lack of ambition. By me end of me 19th century, says Sandage, failure had gone from being a professional misfortune to "a name for a deficient self, an identity in me red." Ralph Waldo Emerson expressed mis in his journal in 1842: "Nobody fails who ought not to fail. There is always a reason, in me man, for his good or bad fortune." By the middle of me last century, at the time Willy Loman was hawking his wares, Americans could not face "me possibility of defeat in one's personal life or one's work without being morally destroyed," according to sociologist David Riesman. This foolish, dangerous idea is under assault right now. Should financial success really be a moral imperative? Why do we think that an ordinary kind of life is of lesser worth? Studies have found that our most potent emotional experiences come from relationships, not careers. Those who work in palliative care(临终关怀)report that, on their deambeds, most people don't regret not having clambered a rung higher, but having worked too hard, and having lost touch with friends. (5)And history shows it is only when me economy is in the mud that Americans feel free to do what they want to do. As me author J. K. Rowling said so concisely in her 2008 address to Harvard graduates, failure can mean a "stripping away of the inessential." When she was an impoverished single mother, she started to write her magical tales: "I stopped pretending to myself that I was anything other man what I was, and began to direct all my energy into finishing the only work that mattered to me." This doesn't mean it is an uplifting experience to be unemployed, of course. But it may mean we ease up on some of the judgment that springs from the false idea mat a person without a job has not just hit bad luck or a poor economy—but is a failure. (6)It may also mean we can accept plateaus, understand that a life has troughs we can climb out of, and that a long view is the wisest one. A recession is a great reminder that all of us need to learn.

Is online gambling legal? It all depends on where you live. Last September, several U.S. lawmakers are trying to crack down on the industry by clarifying existing U.S. laws and making it easier to go after offenders. Actually, opinions vary on whether the online gambling should be banned. The following are some of the typical opinions on the issue. Read them carefully and write your response in NO LESS THAN 300 words, in which you should: 1. summarize briefly the opinions; 2. give your commentEarl L. Grinols, professor of Baylor University It is impossible to stop online gambling. When it has been banned, people have just used sites based in other countries. It is better to legalize and regulate online gambling than to drive gamblers to poorly-regulated foreign operators. Regulation can reduce the problems identified by the proposition. For example, online gamblers can be required to give personal details when registering (e.g. occupation, income). If this information suggests they are spending more than they can afford, the company can block their credit card. In any case, most online gamblers do not get addicted. Why should they be denied an activity that they enjoy?Jimmy Doherty, dean of the Faculty of Economy at Princeton University Internet gambling is especially dangerous. Someone can become addicted very easily—they don't even need to leave their home. This also means that they are gambling in private. They may therefore be less reluctant to wager very large sums they cannot afford. It is very hard to know the identity of an online gambler—there have been several cases of people (including children) using stolen credit cards to gamble online. Online gambling may be hard to control but that is not a reason to try— making an activity more difficult to pursue will still reduce the number of those who take it up. It is not impossible to put effective deterrent steps in place, such as the recent US ban on American banks processing credit card payments to internet gambling sites.Brad DeLong, professor of politics at U.C. Berkeley Prohibition doesn't work. We've tried it before. As our history books show, the Volstead Act, which prohibited the sale of alcohol in the 1920s, closed the doors of legal, regulated businesses. In their place, it opened a Pandora's box with unintended consequences. These consequences—criminal activity, illegal manufacturing and distribution, and more—took years and significant resources to fully combat. All for the act to later be repealed. Let's not let history repeat itself. Americans enjoy entertainment, especially gambling. Gambling is woven into American history, having existed in some form since our nation's establishment. Let's rely on common-sense safeguards and consumer protections. Let's extend well-established and effective gaming regulations to the newest form, online gaming.Rick Perry, governor of Texas Internet gambling is particularly worrisome. Evidence overwhelmingly shows that compulsive gambling is three to four times more common among online gamblers than non-Internet gamblers. Online gambling is fundamentally more dangerous than other forms of gambling. The 24/7 ease of access, speed of the game, solitary nature of play and ability to play multiple games at once make it so. It's also possible to lose more money than you have on hand. Legalizing online gambling may seem like an attractive solution to a state's budget woes. Evidence, however, suggests the contrary. Gambling disproportionately impacts the poor. It diverts money away from local businesses and displaces existing sales tax revenue while fueling societal ills. Both sides of this debate agree a state-by-state patchwork of online gambling regimes will not work. Congress needs to act in the interest of families and communities. It should update the Wire Act to ensure enforcement of federal law prohibiting Internet gambling.

For days, Beijing has been trapped under a blanket of yellow-brown dust that the U.S. Embassy air monitor classifies, inits hourly reading, " hazardous." Living under Beijing skies, one【M1】______has come to expect an incremental uptick in the numberof officially declared "blue sky" day each year.【M2】______ Nearly two years after the world failed to achieve a decisiveclimate change deal in Copenhagen, and we' ve become used to【M3】______many of what we read about the human effects of carbon【M4】______emissions. Orville Schell, the author and the journalist who heads【M5】______the Center on U.S.-China Relations at the Asia Society, has writtenrepeated about the need for global cooperation on climate change.【M6】______"As a writer, I felt that what I wrote had limited effect," he told me recently, "so we decided to try a different approach: Let's do it in a visual way." The results are in display now at the Three Shadows【M7】______Photography Art Centre in Beijing, and, with luck, it will be near【M8】______you soon. "Coal + Ice" is a documentary exhibitionencompassing works by thirty photographers around the world.【M9】______It seeks to doing something unprecedented: to chart the horrific【M10】______grandeur of our effects on the planet, from the coal mines beneath our feet to the dwindling glaciers on our highest mountains. The images chosen by curators Jeroen de Vries and Susan Meiselas describe a spectrum that is vast in aesthetics and geography.

The Internet provides an amazing forum for the free exchange of ideas. Given the relatively a few restrictions governing access【M1】______and usage, it is the communications modal equivalence of【M2】______international waters. However I am also troubled by the possible unintended negative consequences. There has been much talk about the "new information age." But much is less widely reported has been the notion that the【M3】______ Internet may be responsible for furthering the fragment of society【M4】______ by alienating its individual users. At first this might sound like an apparent contradiction: how can something which is on the one【M5】______ hand responsible for global unification by enabling the free exchange of ideas alienate the participant?【M6】______ I had a recent discussion with a friend of mine who has what he described as a "problem" with the Internet. When I questioned about him further he said that he was "addicted," and has "forced"【M7】______himself to go off-line. He said that he felt like an alcoholic, in that moderate use of the Internet was just possible for him. I have not【M8】______known this fellow to be given to exaggeration, therefore when he described his internet binges, when he would spend over twenty-four hours on line non-stop, it gave me pause to think. Hesaid, "the Internet isn't true, but I was spending all my time on【M9】______line, so I just had to stop." He went on to say that all of the time that he spent on line might have skewed his sense of reality, and that it made him feel lonely and depressing.【M10】______