Lateral thinking, first described by Edward de Bono in 1967, is just a few years older than Edward’s son. You might imagine that Caspar was raised to be an adventurous thinker, but the de Bono name was so famous, Caspar’s parents worried that any time he would say something bright at school, his teachers might snap, "Where do you get that idea from"
"We had to be careful and not overdo it," Edward admits. Now Caspar is at Oxford—which once looked unlikely because he is also slightly dyslexic. In fact, when he was applying to Oxford, none of his school teachers thought he had a chance. "So then we did several thinking sessions," his father says, "using my techniques and, when he went up for the exam, he did extremely well." Soon after, Edward de Bono decided to write his latest book, "Teach Your Child How to Think", in which he transforms the thinking skills he developed for brain-storming businessmen into informal exercises for parents and children to share.
Thinking is traditionally regarded as something executed in a logical sequence, and everybody knows that children aren’t very logical. So isn’t it an uphill battle, trying to teach them to think "You know," Edward de Bono says, "if you examine people’s thinking, it is quite unusual to find faults of logic. But the faults of perception are huge! Often we think ineffectively because we take too limited a view."
"Teach Your Child How to Think" offers lessons in perception improvement, of clearly seeing the implications of something you are saying and of exploring the alternatives.
Lateral thinking refers to the following EXCEPT______.

A:improving one’s logic in thinking B:inproving one’s perception in thinking C:seeing the implications of what you are saying D:exploring the alternatives for what you are saying

It is evident that there is a close connection between the capacity to use language and the capacities covered by the verb" to think". Indeed, me writers have identified thinking with using words: Plato coined the saying, "In thinking the soul is talking to itself"; J.B. Watson reduced thinking to inhibited speech located in the minute movements or tensions of the physiological mechanisms involved in speaking; and although Ryle is careful to point out that there are many senses in which a person is said to think in which words are not in evidence, he has also said that saying something in a specific frame of mind is thinking a thought.
Is thinking reducible to, or dependent upon, language habits It would seem that many thinking situations are hardly distinguishable from the skilful use of language, although there are some others in which language is not involved. Thought cannot be simply identified with running language. It may be the case, of course, that the non-linguistic skills involved in thought can only be acquired and developed if the learner is able to use and understand language. However, this question is one which we cannot hope to answer in this book. Obviously being able to use language makes for a considerable development in all one’s capacities but how precisely this comes about we cannot say.
At the common-sense level it appears that there is often a distinction between thought and the words we employ to communicate with other people. We often have to struggle hard to find words to capture what our thinking has already grasped, and when we do find words we sometimes feel that they fail to do their job properly. Again when we report or describe our thinking to other people we do not merely report unspoken words and sentences. Such sentences do not always occur in thinking, and when they do they axe merged with vague imagery and the hint of unconscious or subliminal activities going on just out of range. Thinking, as it happens, is more like struggling, striving, or searching for something than it is like talking or reading. Words do play their part but they are rarely the only feature of thought. This observation is supported by the experiments of the Wurzburg psychologists reported in Chapter Eight who showed that intelligent adaptive responses can occur in problem solving situations without the use of either words or images of any kind; ",Set" and "determining tendencies" operate without the actual use of language in helping us to think purposefully and intelligently.
Again the Study of speech disorders due to brain injury or disease suggest that patients can think without having adequate control over their language, some patients, for example, fail to find the names of objects presented to them and are unable to describe simple events which they witness; they even find it difficult to interpret long written notices. But they succeed in playing games of chess or draughts. They can use the concepts needed for chess playing or draughts playing but are unable to use many of the concepts in ordinary language. How they manage to do this we do not know. Yet animals such as Kohler’s chimpan2ees can solve problems by working out strategies such as the invention of implements or Climbing aids when such animals have not language beyond a few warning cries. Intelligent or "insightful" behavior is not dependent in the case of monkeys on language skills: presumably human beings have various capacities for thinking situations which are likewise independent of language.
What is the main idea of the passage

A:In thinking the soul is talking to itself. B:Thinking is closely related to the capacity to use language. C:Thinking is not necessarily closely related to the capacity of using language. D:Thinking and using language are two different processes.

Part A
Directions:
Read the following four texts. Answer the questions below each text by choosing A, B, C or D. Mark your answers ma ANSWER SHEET 1.
Text 1

A:In thinking the soul is talking to itself. B:Thinking is closely related to the capacity to use language. C:Thinking is not necessarily closely related to the capacity of using language. D:Thinking and using language are two different processes.

What do we think with Only the brain Hardly. The brain is tike a telephone exchange. It is the switchboard, but not the whole system. Its function is to receive incoming signals, make proper connections, and send the messages through to their destination. For efficient service, the body must function as a whole.
But where is the "mind’ Is it in the brain Or perhaps in the nervous system After all, can we say that the mind is in any particular place It is not a thing like a leg or even the brain. It is a function, an activity. Aristotle, twenty-three hundred years ago, observed that the mind was to the body what cutting was to the ax. When the ax is not in use, there is no cutting. So with the mind. "mind" said Charles H • Woolbert, "is what the body is doing."
If this activity is necessary for thinking, it is also necessary for carrying thought from one person to another. Observe how people go about the business of ordinary conversation. If you have never done this painstakingly (费力的), you have a surprise in motion. Their heads are continually nodding and shaking sometimes so vigorously that you wonder how their necks can stand the strain.
Even the legs and feet are active. As for the hands and arms, they are seldom still for more than a few seconds at a time.
These people, remember, are not making speeches. They are merely common folk trying to make others understand what they have in mind. They are not conscious of movement. Their speech is not studied. They are just human creatures in a human environment, trying to adapt themselves to a social situation. Yet they converse, not only with oral language but with visible actions that involve practically every muscle in the body.
In short, because people really think all over, a speaker must talk all over if he succeeds in making people think.

A:Thinking is a social phenomenon. B:Thinking is solely a brain function. C:Thinking is a function of the nervous system. D:Thinking is the sum total of bodily activity

What do we think with Only the brain Hardly. The brain is tike a telephone exchange. It is the switchboard, but not the whole system. Its function is to receive incoming signals, make proper connections, and send the messages through to their destination. For efficient service, the body must function as a whole.
But where is the "mind’ Is it in the brain Or perhaps in the nervous system After all, can we say that the mind is in any particular place It is not a thing like a leg or even the brain. It is a function, an activity. Aristotle, twenty-three hundred years ago, observed that the mind was to the body what cutting was to the ax. When the ax is not in use, there is no cutting. So with the mind. "mind" said Charles H • Woolbert, "is what the body is doing."
If this activity is necessary for thinking, it is also necessary for carrying thought from one person to another. Observe how people go about the business of ordinary conversation. If you have never done this painstakingly (费力的), you have a surprise in motion. Their heads are continually nodding and shaking sometimes so vigorously that you wonder how their necks can stand the strain.
Even the legs and feet are active. As for the hands and arms, they are seldom still for more than a few seconds at a time.
These people, remember, are not making speeches. They are merely common folk trying to make others understand what they have in mind. They are not conscious of movement. Their speech is not studied. They are just human creatures in a human environment, trying to adapt themselves to a social situation. Yet they converse, not only with oral language but with visible actions that involve practically every muscle in the body.
In short, because people really think all over, a speaker must talk all over if he succeeds in making people think.
Which of the following statements would the author agree with

A:Thinking is a social phenomenon. B:Thinking is solely a brain function. C:Thinking is a function of the nervous system. D:Thinking is the sum total of bodily activity

Passage Five

A:Thinking is a social phenomenon. B:Thinking is solely a brain function. C:Thinking is a function of the nervous system. D:Thinking is the sum total of bodily activity

Lateral Thinking
Lateral thinking (迂回思维), first described by Edward de Bono in 1967, is just a few years older than Edward’s son. You might imagine that Caspar was raised to be an adventurous thinker, but de Bono name was so famous, Casper’s parents worried that any time he would say something bright at school, his teachers might snap, “Where do you get that idea from”
“We had to be careful and not overdo it,” Edward admits. Now Casper is at Oxford —— which once looked unlikely because he is also slightly dyslexic (通读困难). In fact, when he was applying to Oxford, none of his school teachers thought he had a chance. “So then we did several thinking sessions,” his father says, “using my techniques and, when he went up for the exam, he did extremely well.” Soon after, Edward de Bono decided to write his latest book, “Teach Your Children How to Think”, in which he transforms the thinking skills he developed for brain-storming businessmen into informal exercises for parents and children to share.
Thinking is traditionally regarded as something executed in a logical sequence, and everybody knows that children aren’t very logical. So isn’t it an uphill battle, trying to teach them to think “You know,” Edward de Bono says, “if you examine people’s thinking, it is quite unusual to find faults of logic. But the faults of perception are huge! Often we think ineffectively because we take too limited a view.”
“Teach Your Child How to Think” offers lessons in perception improvement, of clearly seeing the implications of something you are saying and of exploring the alternatives.
Lateral thinking refers to the following EXCEPT_______.

A:improving one’s logic in thinking B:improving one’s perception in thinking C:seeing the implications of what you are saying D:exploring the alternatives for what you are saying

Our thinking is not mature enough when we stereotype people because_______.

A:we neglect their depth and breadth. B:they are not all jocks, peeks, or freaks. C:our thinking is similar to that of a very young child. D:our judgment is always wrong.