______ an answer, they decided to send an express telegram to them.

The heat in summer is no less ______ here in this mountain region.

The fact that the golden eagle usually builds its nest on some high cliffs ______ it almost impossible to obtain the eggs or the young birds.

域名

保税区

Mr. Brown's condition looks very serious and it is doubtful if he will ______.

a vote of no confidence

The number of registered participants in this year's marathon was half ______.

Even before the train had come to a stop, the massive onslaught of bodies engulfed us from all sides.

Although she gives badly ______ titles to her musical compositions, they ______ unusual combinations of materials including classical music patterns and rhythms, electronic sounds, and bird songs.

Passage Three The premise with which the multiculturalists begin is unexceptional: that it is important to recognize and to celebrate the wide range of cultures that exist in the United States. In what sounds like a reflection of traditional American pluralism, the multiculturalists argue that we must recognize difference, that difference is legitimate; in its kindlier Versions, multiculturalism represents the discovery on the part of minority groups that they can play a part in molding the larger culture even as they are molded by it. And on the campus multiculturalism, defined more locally as the need to recognize cultural variations among students, has tried with some success to talk about how a racially and ethnically diverse student body can enrich everyone's education. Phillip Green, a political scientist at Smith and a thoughtful proponent of multiculturalism, notes that for a significant portion of the students the politics of identity is all-consuming. Students, he says, 'are unhappy with the thin gruel of rationalism. They require a therapeutic curriculum to overcome not straightforward racism but ignorant stereotyping. ' But multiculturalism's hard-liners, who seem to make up the majority of the movement, damn as racism any attempt to draw the myriad of American groups into a common American culture. For these multiculturalists, differences are absolute, irreducible, and intractable-occasions not for understanding but for separation. The multiculturalists, it turns out, is not especially interested in the great American hyphen, in the syncretistic (and therefore naturally tolerant) identities that allow Americans to belong to more than a single culture, to be both particularizes and universalisms. The time-honored American mixture of assimilation and traditional allegiance is denounced as a danger to racial and gender authenticity. This is an extraordinary reversal of the traditional liberal commitment to a 'truth' that transcends parochialisms. In the new race/class/gender formation, universality is replaced by, among other things, feminist science Nubian numerals (as part of an A, fro-centric science), and what Marilyn Frankenstein of the University of Massachusetts-Boston describes as 'ethno-mathematics,' in which the cultural basis of counting comes to the fore. The multiculturalists insist on seeing all perspectives as tainted by the perceiver's particular point of view. Impartial knowledge, they argue, is not possible, because ideas are simply the expression of individual identity, or of the unspoken but inescapable assumptions that are inscribed in a culture or a language. The problem, however, with this warmed-over Nietzscheanism is that it threatens to leave no ground for anybody to stand on, so the multiculturalists make a leap, necessary for their own intellectual survival, and proceed to argue that there are some categories, such as race and gender, that do in fact embody an unmistakable knowledge of oppression. Victims are at least epistemologically lucky. Objectivity is a mask for oppression. And so an appalled former 1960s radical complained to me that self-proclaimed witches were teaching classes on witchcraft. 'They're not teaching students how to think,' she said, 'they're telling them what to believe.'

intralingual translation

MT

China's Environment Challenged by Rapid Economic Growth

cultural shock

The most important day I remember in all my life is the one on which my teacher, Anne Mansfield Sullivan, came to me. I am filled with wonder when I consider the immeasurable contrast between the two lives which it connects. It was the third of March, 1887, three months be fore I was seven years old. On the afternoon of that eventful day, I stood on the porch, dumb, expectant. I guessed vaguely from my mother's signs and from the hurrying to and fro in the house that something unusual was about to happen, so I went to the door and waited on the steps. The afternoon sun penetrated the mass of honeysuckle that covered the porch, and fell on my upturned face. My fingers lingered almost unconsciously on the familiar leaves and blossoms which had just come forth to greet the sweet southern spring, I did not know what the future held of marvel or surprise for me. Anger and bitterness had preyed upon me continually for weeks and a deep languor had succeeded this passionate struggle. Have you ever been at sea in a dense fog, when it seemed as if a tangible white darkness shut you in, and the great ship, tense and anxious, groped her way toward the shore with plummet and sounding-line and you waited with beating heart for something to happen.9 I was like that ship before my education began, only I without compass or sounding-line, and had no way of knowing how near the harbor was. 'Light! Give me light!' was the wordless cry of my soul, and the light of love shone on me in that very hour. I felt approaching footsteps. I stretched out my hand as I supposed to my mother. Someone took it, and I was caught up and held close in the arms of her who had come to reveal all things to me, and, more than all things else, to love me.

The stout fellow over there is ______ the great magician, Charlie Williams, himself.

There is only time to ______ the plan and we will discuss it in detail next week.

电话会议

innovation-incentive mechanism