问答题 关于克隆人的争论 自从1997年世界上第一只克隆绵羊多利诞生以后，每年都有不少新的克隆动物问世。最近，美国和意大利两位科学家宣布他们将联手尝试克隆人，用来帮助不育夫妇获得后代。这个爆炸性的新闻一公布，就立即引起了世界各国的强烈反响，赞成者有之，反对者更多。许多国家早就立法或者曾经下令予以禁止。能不能够克隆人、是否应该允许克隆人，越来越成为人们关注的一个问题。 科学界、政治界和宗教界内反对克隆人的呼声非常强烈。他们认为克隆人在技术上成功率不高，其后果是破坏人的伦理道德，给社会造成灾难。 在主流的反对声中，还有一种微弱的声音认为，克隆人的是非需要等待历史来验证。他们认为，克隆技术确实与原子能技术等一样，既能造福人类，也可祸害无穷。但“技术恐惧”的实质，是对错误运用技术的人的恐惧，而不是对技术本身的恐惧。历史上输血技术、器官移植等，都曾经带来极大的伦理争论。而当第一位试管婴儿于1978年在英国出生时，更是掀起了轩然大波，但现在全世界已经有300多万试管婴儿。某项科技进步最终是否真正有益于人类，关键在于人类如何对待和应用它。 然而，多数人对于克隆人的反对立场并没有影响克隆作为一项科学技术的迅速发展。一些科学家认为，克隆人的尝试必将进行下去，人们所要做的是学会怎么去控制它。 今天，人类拥有空前丰富的信息、工具和资源，科学的发展已进入信息时代、核能时代、航天时代和生命科学时代，如何使科学造福而不是祸害人类和地球，是人们应该关注和警觉的问题。

问答题It is simple enough to say that since books have classes—fiction, biography, poetry—we should separate them and take from each what it is right that each should give us. Yet few people ask from books what books can give us. Most commonly we come to books with blurred and divided minds, asking of fiction that it shall be true, of poetry that it shall be false, of biography that it shall be flattering, of history that it shall enforce our own prejudices. If we could banish all such preconceptions when we read, that would be an admirable beginning. Do not dictate to your author; try to become him. Be his fellow-worker and accomplice. If you hang back, and reserve and criticize at first, you are preventing yourself from getting the fullest possible value from what you read. But if you open your mind as widely as possible, the signs and hints of almost imperceptible fineness, from the twist and turn of the first sentences, will bring you into the presence of a human being unlike any other. Steep yourself in this, acquaint yourself with this, and soon you will find that your author is giving you, or attempting to give you, something far more definite.

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问答题As a scourge of the modern society, obesity has become the world's biggest public-health issue today — the main cause of heart disease, which kills more people these days than AIDS, malaria, war. Since the World Health Organization labeled obesity an "epidemic" in 2000, reports on its fearful consequences have come thick and fast. Will public-health warnings, combined with media pressure, persuade people to get thinner, just as they finally put them off tobacco? Possibly. In the rich world, sales of healthier foods are booming and new figures suggest that over the past year Americans got very slightly thinner for the first time in recorded history. But even if Americans are losing a few ounces, it will be many years before the country solves the health problems caused by half a century's dining to excess. And, everywhere else in the world, people are still piling on the pounds. That's why there is now a consensus among doctors that governments should do something to stop them.

问答题豫园 位于上海老城厢的豫园是著名的古典园林，距今已有400多年历史。花园设计独特，具有明清两代南方建筑艺术的风格。园内共有40余景，均有回廊曲径可通，亭台楼阁、假山池塘布局精致，有“小中见大”之特色，在有限的空间中创造出无限的意境，完美地展示了宏伟秀丽的景色。 豫园的原主人潘允端曾是明代的一位大官。豫园始建于1559年，但由于资金短缺，时建时停，二十年后才建成。后来，潘家败落，豫园以低价出售，几经易手后与城隍庙合并，成为其“西花园”。1853年，反对清朝政府统治的上海小刀会起义军曾在豫园的“点春堂”设立城北指挥部。现在堂内陈列着当年小刀会的兵器、文告、自铸钱币等文物。 豫园自16世纪后，曾几经变迁，屡遭摧残，至20世纪40年代末，园内景物荒芜殆尽。从1956年开始，在人民政府的关怀下，豫园经过为期五年的修缮，重现其昔日光彩，于1961年正式对公众开放。1982年被列为国务院重点保护单位，是我国南方最优秀的园林之一。现在，每天至少有一万人来此游览。难怪人们说：“到上海不去豫园不算来过大上海。” 豫园前面，有一漂亮的莲花池，池上有九曲桥，桥中央有湖心亭。湖心亭重建于1784年，后改为茶楼。这个上海著名的茶楼深受老年人喜爱，他们喜欢在这里喝茶聊天。 茶楼下面的九曲桥，供游人在桥上欣赏两边的景色，每次转折，都会看到不同的景致。每逢阴历正月十五元宵节，这里都会举行游园活动，人来人往，熙熙攘攘，一派热闹非凡的景象。

问答题Questions 1～3 The greatest impact of LED-based lighting could be in developing countries, where it can be powered by batteries or solar panels. While trekking in Nepal in 1997, Dave Irvine-Halliday was struck by the plight of rural villagers having to rely on smelly, dim and dangerous kerosene lanterns to light their homes. Hoping to make a difference, Dr Irvine-Halliday, a professor of electrical engineering at the University of Calgary in Canada, founded the Light Up The World Foundation. The non-profit organization has since helped to distribute low-power, white light-emitting diodes (LEDs), at low cost or free, to thousands of people around the globe. About 1.6 billion people worldwide are without access to electricity and have to rely on fuel-based sources for lighting. But burning fuel is not only extremely expensive—$ 40 billion is spent on off-the-grid lighting in developing countries a year—it is also highly inefficient and contributes to indoor air pollution and the emission of greenhouse gases. If people switched from using fuel-based lamps to solar-powered LEDs, carbon-dioxide emissions could be reduced by up to 190m tonnes per year, reckons Evan Mills, a staff scientist at America"s Lawrence Berkeley National Laboratory. That is equivalent to one-third of Britain"s annual carbon-dioxide emissions. LEDs are an ideal off-the-grid light source because they need so little power. They can be run on AA batteries, or batteries recharged using small solar arrays. Compared with kerosene lanterns, LEDs can deliver up to 100 times more useful light to a task, besides being extremely long-lasting. All this adds up to a life-changing impact for the lamps" owners, ranging from increased work productivity, more time to study at night and reduced health problems and fire hazards. Several firms are getting ready to tap into this underserved market. Cosmos Ignite Innovations, a spin-out from Stanford University that is now based in New Delhi, India, has developed the MightyLight, a solar-powered LED-based lamp that is waterproof, portable and runs for up to 12 hours. So far, Cosmos has sold nearly 5,000 of its $ 50 lamps to various charities. Another company, Better Energy Systems of Berkeley, California, is testing LED add-ons that might work well with its Solio, a portable solar array that can also be used to charge mobile phones and other devices. The International Finance Corporation (IFC), the private-sector investment arm of the World Bank, recently secured $ 5.4m in financing for "Lighting the Bottom of the Pyramid", a four-year initiative that will engage lighting manufacturers with pilot projects in Kenya and Ghana. One task is to make LEDs affordable, says Dr Mills, who is a consultant on the IFC project. Households in rural Kenya, for example, spend an average of $ 7 a month on kerosene for lighting. Although the cost of a solar-powered LED lamp over its lifetime is much less than the cumulative cost of fuel, many people cannot afford the initial $ 25 to $ 50 outlay for such a lamp. If that hitch could be ironed out—via microfinance, perhaps—the payoff could be bright.

问答题 Directions: In this part of the test, you will hear 2 English passages. You will hear the passages ONLY ONCE. After you have heard each passage, translate it into Chinese and write your version in the corresponding space in your ANSWER BOOKLET. You may take notes while you are listening.

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问答题American Dream The term "American dream" is widely used today. But what exactly does this concept mean? Where does the term come from? Has the meaning of the term changed over time? Questions like these can complicate a seemingly simple term and lead us to an even more important question: is the American dream a myth or a reality today? The term "American dream" first appeared in a ramous novel written by Horatio Alger in 1867. The novel, Ragged Dick, was a "rags to riches" story about a little orphan boy who lived in New York. The boy saved all his pennies, worked very hard, and eventually became rich. The novel sent the message to the American public that anyone could succeed in America if they were honest, worked hard, and showed determination to succeed. No matter what your background, no matter where you were from, no matter if you had no money or no family, hard work and perseverance would always lead to success. Today, the message from Alger"s novel is still a prevalent one in this country. It is still used to define the American dream. A very basic definition of the American dream is that it is the hope of the American people to have a better quality of life and a higher standard of living than their parents. This can mean that each generation hopes for better jobs, or more financial security, or ownership of land or a home. However, new versions and variations of the American dream have surfaced since Alger"s novel was published. For one thing, the idea that Americans are always seeking to improve their lifestyle also suggests that each generation wants more than the previous generation had. Some people would argue that this ever-increasing desire to improve the quality of one"s life may have started out on a smaller scale, in the past, but today has led to an out-of-control consumerism and materialism. Another, more benign view of the American dream is that it is about the desire to create opportunities for ourselves, usually through hard work. A hallmark of the American dream, some would argue, is the classic "self-starter," the person who starts out with very little in life—little money, few friends, few opportunities—and works hard to make his or her way in the world. A classic example of this type of American dreamer would be former president Abraham Lincoln, who was born in a log cabin, was largely self-educated, and yet worked his way up in the world to eventually become a United States president. This view of the American dream has also been associated with immigrants and their quests for a better life in a new country. Americans have long been fascinated by immigrant stories, and many feel great pride about their own families who may have come from other countries, worked very hard, and created a better life for future generations. A more recent interpretation of the American dream has to do with equality. Civil rights activists such as Dr. Martin Luther King, Jr., used some of the rhetoric associated with the American dream to urge people to work for equal opportunities for all Americans, not just some Americans. A harsh reality was becoming clear to some people, especially in the 1960s and 1970s: not everyone had the same opportunities. If people were denied jobs, education, or other opportunities because of their race, ethnic background, or gender, was the American dream only a myth?

问答题Genghis Khan massacred the population of whole cities as he built his Mongol empire. But in 1227, when his son avenged his death by ordering the slaying of the Central Asian Tangut people, he destroyed a whole culture, as the local Tangut language was never again spoken. The world now loses a language every two weeks, a rate unprecedented in history. Of course, not all meet such a violent end. Two lively and accessible new books, Andrew Dalby"s Language in Danger and The Power of Babel by John McWhorter, map the intricate combination of politics, genocide, geography and economics that more typically conspire in their demise—and ask whether we are losing a testament to human creativity that rivals great works of art. Linguists estimate that in 100 years fewer than half the world"s 6,000 languages will still be in use. Will this mean a more peaceful, communicative world or an arid linguistic desert, subject to the tyranny of the monoglot yoke? In answering this question, Dalby and McWhorter take us on a fascinating and colorful spin through history, chronicling the rise of empires and crisscrossing the globe to take in the indigenous tribes of west Africa, Tasmania and the Amazon, tracking down itinerant healers in Bolivia, whale hunters off the coast of Germany, Russian immigrants in New York—in short, anyone who can cast light on the unique ways people communicate. McWhorter likens linguistic change to Darwin"s theory of evolution, arguing that languages, like animals and plants, inevitably split into subvarieties, alter in response to environmental pressures and evolve new forms and useless features. In prose that is bold and compelling, he warns against seeing grammar as a repository of culture, arguing that it is more often formed by chance and convenience and does not reflect its speakers" world view any more than "a pattern of spilled milk reveals anything specific about the bottle it came from". His theory is slightly undermined by careless errors, a Latin sentence he has composed, on which his first chapter rests, has four mistakes in nine words. (Later, rather amazingly, he bungles the masculine and neuter forms of illa, the basic word for "that". ) Rather than disassociating languages from the people who speak them, Dalby takes on the difficult but equally rewarding challenge of drawing out the distinct consciousness expressed by each tongue. As Babel becomes homogenized, surviving languages have fewer new words and ideas to draw on. Without Greek there would be no "wine-dark sea". We would not "bury the hatchet" if American Indians hadn"t done it already. Despite these differences, both authors agree that with each language we learn, our ability to comprehend the world is given fresh, new scope. The word for "world" in Yupik, an Eskimo-Aleut language of Alaska, encompasses weather, outdoors, awareness and sense, as compared with its European equivalents, which tend to refer to "people, a crowd, inhabitants", as in the French "du monde", a lot of people, or the classical Greek "he oikoumene", meaning the settled zone. Whereas in English we may simply say "he is chopping trees", Tuyuca speakers in the Amazon rain forest must change their suffixes to specify whether this was told to them, they saw it themselves, they heard the sound or they"re simply guessing. Why are these languages disappearing? Globalization is the modern equivalent of Genghis Khan, both authors argue. English is now competently spoken by about 1.8 billion people worldwide. Parents consider it the key to a more prosperous life. Fearing that without fluency in the languages of the cultures of "tall buildings" their children will be deprived of standardized education and the ability to reap the rewards of international trade, they allow their own tongues to die off with the elderly. Dalby and McWhorter rewrite the script on language change from nearly opposite but equally intelligent perspectives, agreeing on the most significant point, if our rich linguistic heritage is not preserved, even English speakers may find themselves uncomfortably lost for words.

问答题During the term of this Contract, all technical documentation, including but not limited to manufacturing technologies, procedures, methods, formulas, data, techniques and know-how, to be provided by one Party to the other shall be treated by the recipient as "Confidential Information". Each Party agrees to use Confidential Information received from the other Party only for the purpose contemplated by this Contract and for no other purposes. Confidential Information provided is not to be reproduced in any form except as required to accomplish the intent of, and in accordance with the terms of, this Contract. Title to such information and the interest related thereto shall remain with the provider all the time. Each Party shall provide the same care to avoid disclosure or unauthorized use of the other Party"s Confidential Information as it provides to protect its own similar proprietary information. Confidential Information must be kept by the recipient in a secure place with access limited to only such Party"s employees or agents who need to know such information for the purposes of this Contract and who have similarly agreed to keep such information confidential pursuant to a written confidentiality agreement which reflects the terms hereof. The obligations of confidentiality pursuant to this Article shall survive the termination or expiration of this Contract for a period of five years.

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问答题Sixty-three years after U.S. forces vanquished the Japanese and planted the Stars and Stripes atop Iwo Jima"s Mount Suribachi, the remote outpost in the Volcano Islands is the focus of another pitched battle. This time film directors Clint Eastwood and Spike Lee are sparring over the accuracy of Eastwood"s two films about the clash, Flags of Our Fathers and Letters from Iwo Jima. Lee has claimed that by soft-pedaling the role of African Americans in the battle, Eastwood has whitewashed history. "Clint Eastwood made two films about Iwo Jima that ran for more than four hours total, and there was not one Negro actor on the screen," Lee said last month at the Cannes Film Festival. "In his version of Iwo Jima, Negro soldiers did not exist." Eastwood bristled at the charge. "Has he ever studied history? [African-American soldiers] didn"t raise the flag," he countered in an interview with the British newspaper The Guardian. "If I go ahead and put an African-American actor in there, people"d go, "This guy"s lost his mind."" Eastwood also suggested Lee should "shut his face". That didn"t go down so well. Eastwood "is not my father, and we"re not on a plantation either," Lee fumed. "I"m not making this up. I know history." History, as it turns out, is on both their sides. Lee is correct that African Americans played a key role in World War II, in which more than 1 million black servicemen helped topple the Axis powers. He is correct too in pointing out that African-American forces made significant contributions to the fight for Iwo Jima. An estimated 700 to 900 African Americans, trained in segregated boot camps, participated in the landmark battle, which claimed the lives of about 6,800 servicemen, nearly all Marines. Racial prejudice shunted blacks into supply roles in Iwo Jima, but that didn"t mean they were safe. Under enemy fire, they braved perilous beach landings, unloaded and shuttled ammunition to the front lines and weathered Japanese onslaughts on their positions. "Shells, mortar and hand grenades don"t know the difference of color," says Thomas McPhatter, an African-American Marine who hauled ammo during the battle. "Everybody out there was trying to cover their butts to survive." But Eastwood"s portrayal of the battle is also essentially accurate. Flags of Our Fathers zeroes in on the soldiers who hoisted the U.S. flag on Mount Suribachi. None of the six servicemen seen in Joe Rosenthal"s famous photograph—the iconic image depicts the second flag-raising attempt; the first wasn"t visible to other U.S. troops on Iwo Jima—were black. (Eastwood"s other film, Letters from Iwo Jima , is told largely from the perspective of Japanese soldiers.) Eastwood is also correct that black soldiers represented only a small fraction of the total force deployed on the island. That may be true, but it is not enough to placate Yvonne Latty, the author of a book about African-American veterans. Given the hazards of their mission and the virulent racism they endured—McPhatter says he has to execute his mission without giving orders to white troops, even if they were needed—Latty argues that black soldiers warrant more than fleeting inclusion in the film. Christopher Paul Moore, author of a book about black soldiers in World War II, praises Eastwood"s rendering of the battle but laments the limited role it accords African Americans. "Without black labor," he says, "we would"ve seen a much different ending to the war." Adds Latty: "The way America learns history, unfortunately, is through movies." Eastwood poignantly memorialized a heroic chapter in American warfare. But using a wider-angle lens might have brought into sharper focus a group often elbowed to history"s fringes.

问答题 Directions: In this part of the test, you will hear 2 passages in English. You will hear the passages ONLY ONCE. After you have heard each passage, translate it into Chinese and write your version in the corresponding space in your ANSWER BOOKLET. You may take notes while you are listening.

问答题Robots came into the world as a literary device whereby the writers and film-makers of the early 20th century could explore their hopes and fears about technology, as the era of the automobile, telephone and aeroplane picked up its reckless jazz-age speed. Since moving from the page and screen to real life, robots have been a mild disappointment. They do some things that humans cannot do themselves, like exploring Mars, and a host of things people do not much want to do, like dealing with unexploded bombs or vacuuming floors. And they are very useful in bits of manufacturing. 　　But reliable robots-especially ones required to work beyond the safety cages of a factory floor—have proved hard to make, and robots are still pretty stupid. So although they fascinate people, they have not yet made much of a mark on the world. That seems about to change. The dramatic growth in the power of silicon chips, digital sensors and high bandwidth communications improves robots just as it improves all sorts of other products.

问答题For America"s colleges, January is a month of reckoning. Most applications for the next academic year beginning in the autumn have to be made by the end of December, so a university"s popularity is put to an objective standard, how many people want to attend. One of the more unlikely offices to have been flooded with mail is that of the City University of New York (CUNY), a public college that lacks, among other things, a famous sports team, bucolic campuses and raucous parties (it doesn"t even have dorms), and, until recently, academic credibility. A primary draw at CUNY is a programme for particularly clever students, launched in 2001. Some 1,100 of the 60,000 students at CUNY"s five top schools receive a rare thing in the costly world of American colleges, free education. Those accepted by CUNY"s honours programme pay no tuition fees; instead they receive a stipend of $ 7,500 (to help with general expenses) and a laptop computer. Applications for early admissions into next year"s programme are up 70%. Admission has nothing to do with being an athlete, or a child of an alumnus, or having an influential sponsor, or being a member of a particularly aggrieved ethnic group—criteria that are increasingly important at America"s elite colleges. Most of the students who apply to the honours programme come from relatively poor families, many of them immigrant ones. All that CUNY demands is that these students be diligent and clever. Last year, the average standardized test score of this group was in the top 7% in the country. Among the rest of CUNY"s students averages are lower, but they are now just breaking into the top third (compared with the bottom third in 1997). CUNY does not appear alongside Harvard and Stanford on lists of America"s top colleges, but its recent transformation offers a neat parable of meritocracy revisited. Until the 1960s, a good case could be made that the best deal in American tertiary education was to be found not in Cambridge or Palo Alto, but in Harlem, at a small public school called City College, the core of CUNY. America"s first free municipal university, founded in 1847, offered its services to everyone bright enough to meet its gruelling standards. City"s golden era came in the last century, when America"s best known colleges restricted the number of Jewish students they would admit at exactly the time when New York was teeming with the bright children of poor Jewish immigrants. In 1933—1954 City produced nine future Nobel laureates. But in the second half of the last century, CUNY once lost its glamour. What went wrong? Put simply, City dropped its standards. It was partly to do with demography, partly to do with earnest muddleheadedness. In the 1960s, universities across the country faced intense pressure to admit more minority students. Although City was open to all races, only a small number of black and Hispanic students passed the strict. That, critics decided, could not be squared with City"s mission to "serve all the citizens of New York". At first the standards were tweaked, but this was not enough, and in 1969 massive student protests shut down City"s campus for two weeks. Faced with upheaval, City scrapped its admissions standards altogether. By 1970, almost any student who graduated from New York"s high schools could attend. The quality of education collapsed. At first, with no barrier to entry, enrolment climbed, but in 1976 the city of New York, which was then in effect bankrupt, forced CUNY to impose tuition fees. An era of free education was over, and a university which had once served such a distinct purpose joined the muddle of America"s lower-end education. By 1997, seven out of ten first-year students in the CUNY system were failing at least one remedial test in reading, writing or maths (meaning that they had not learnt it to high- school standard). A report commissioned by the city in 1999 concluded that "central to CUNY"s historic mission is a commitment to provide broad access, but its students" high drop-out rates and low graduation rates raise the question: "Access to what?"". Using the report as ammunition, profound reforms were pushed through by New York"s then mayor, Rudolph Giuliani, and another alumnus, Herman Badillo (1951), America"s first Puerto Rican congressman. A new head of CUNY was appointed. Matthew Goldstein, a mathematician (1963), has shifted the focus back towards higher standards amid considerable controversy. For instance, by 2001, all of CUNY"s 11 "senior" colleges (i.e., ones that offer full four-year courses) had stopped offering remedial education. Admissions standards have been raised. Students applying to CUNY"s senior colleges now need respectable scores on either a national, state or CUNY test, and the admissions criteria for the honours programme are the toughest in the university"s history. Contrary to what Mr. Goldstein"s critics predicted, higher standards have attracted more students, not fewer: this year, enrolment at CUNY is at a record high. There are also anecdotal signs that CUNY is once again picking up bright locals, especially in science.

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问答题If you thought that only women on the heavier side felt bad about their bodies after being bombarded with images of stick thin models, well, you'd better think again, for the affliction is common to all members of the fairer sex. And, it doesn't take a week or a month or even a year for those negative feelings to set in, but only three minutes. In a recent study, researchers measured how some women felt about themselves, from their body weight to their hair, and then exposed them to images of models in magazine ads for one to three minutes. The women were then asked to evaluate themselves again, and in all cases, they reported a drop in their level of satisfaction with their own bodies. The study suggests that the majority of women would benefit from social interventions aimed at curbing the effects of the media. Unlike past interventions that have targeted specific groups of women, such as those with preexisting eating and body-image concerns, this study suggests that such attempts are important for all women.

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