Who Want to Live Forever?

    If your doctor could give you a drug that would let you live a healthy life for twice as long，would you take it?

    The good news is that we may be drawing near to that date,Scientists have already extended the lives of flies,worms and mice in laboratories. Many now think that using genetic treatments we will soon be able to extend human life to at least 140 years.

    This seems a great idea.Think of how much more time we could spend chasing our dreams，spending time with our loved ones，watching our families grow and have families of their own.

    "Longer life would give us a chance to recover from our mistakes and promote long term thinking," says Dr Gregory Stock of the UniversityOfCalifornia School Of Public Health. "It would also raise productivity by adding to the year we can work."

    Longer lives don"t just affect the people who live them. They also affect society as a whole. "We have war，poverty，all sorts of issues around，and I don"t think any of them would be at all helped by having people live longer,"says US bioethicist Daniel Callahan."The question is "What will we get as a society?"I suspect it won"t be a better society."

    It would certainly be a very different society.People are already finding it more difficult to stay married.Divorce rates are rising.What would happen to marriage in a society where people lived for 140 years?And what would happen to family life if nine or 10 generations of the same family were all alive at the same time?

    Research into ageing may enable women to remain fertile for longer. And that raises the prospect of having 100-year-old parents，or brothers and sisters born 50 years apart¹. We think of an elder sibling as someone who can protect us and offer help and advice. That would be hard to do if that sibling came from a completely different generation.

    Working life would also be affected，especially if the retirement age was lifted. More people would stay in work for longer. That would give  us the benefits of age-skill，wisdom and good judgment.

    On the other hand，more people working for longer would create greater competition for jobs. It would make it more difficult for younger people to find a job.Top posts would be dominated by the same few individuals，making career progress more difficult. And how easily would a 25-year-old employee be able to communicate with a 125-year-old boss?

    Young people would be a smaller part of a society in which people lived to 140. It may be that such a society would place less importance on guiding and educating young people，and more on making life comfortable for the old.

    And society would feel very different if more of its members were older. There would be more wisdom,but less energy. Young people like to move about. Old people like to sit still. Young people tend to act without thinking.Old people tend to think without acting.Young people are curious and like to experience different things.Old people are less enthusiastic about change. In fact,they are less enthusiastic about everything.

    The effect of anti-ageing technology is deeper than we might think. But as the science advances，we need to think about these changes now.

    " If this could ever happen，then we"d better ask what kind of society we want to get，" says Daniel Callahan. "We had better not go anywhere near it² until we have figure those problems out."

词汇:

mice/ maɪs/n.老鼠(复数)
sibling / "sɪblɪŋ/n.兄弟姐妹
bioethicist/,baiəu"eθisist /n. 生物伦理学家

注释:

An important feature of a society in which people live a long life is that     .

A:it places more emphasis on educating the young. B:it is both wise and energetic. C:it lacks the curiosity to experiment what is new. D:it welcomes changes.

Many Benefit from Cancer Organization

    1. Do you know a child who survived leukemia? Do you have a mother, sister or aunt whose breast cancer was found early thanks to a mammogram? Do you have a friend or coworker who quit smoking to reduce their risk of lung cancer? Each of these individuals benefited from the American Cancer Society’s research program.

    2. Each day scientists supported by the American Cancer Society work to find breakthroughs that will take us one step closer to a cure.¹ The American Cancer Society has long recognized that research holds the ultimate answers to the prevention, diagnosis and treatment of cancer.²

    3. As the largest source of nonprofit cancer research funds in the United States, the American Cancer Society devotes over $100 million each year to research. Since 1946，they’ve invested more than $2.4 billion in research. The investment has paid rich dividends³ ：In 1946，only one in four cancer patients was alive five years after diagnosis; today 60 percent live longer than five years.

    4. Investigators and health professionals in universities, research institutes and hospitals throughout the country receive grants from the American Cancer Society. Of the more than 1,300 new applications received each year, only 11 percent can be funded. If the American Cancer Society had more money available for research funding, nearly 200 more applications considered outstanding could be funded each year:

    5. You can help fund more of these applications by participating in the American Cancer Society Relay for Life, a team event to fight cancer. More funding means more cancer breakthroughs and more lives being saved. To learn more, call Donna Hood, chair with the Neosho Relay for Life of the American Cancer Society at 451–4880.

词汇：

leukemia /lʊ"kimɪə/ n.白血病

breast /brest/ n.乳房;乳腺

mammogram /"mæməgræm/ n.乳腺X光照片

relay /"riːleɪ/ n.接力

nonprofit /,nɑn"prɑfɪt/ adj.非营利的

dividend /"dɪvɪdend/ n.回报,效益

coworker /"kəu,wə:kə/n. 一起工作的人,同事

注释：

1.Each day scientists supported by the American Cancer Society work to find breakthroughs that will take us one step closer to a cure.每天,得到美国癌症协会资助的科学家们都在为更进一步接近有效疗法而不停地工作。

2.The American Cancer Society has long recognized that research holds the ultimate answers to the prevention, diagnosis and treatment of cancer.美国癌症协会很久以来便认识到,预防、诊断与治疗癌症的最终答案取决于科研。

B many cancer patients

C more lives being saved

D more than five years

E the ultimate answers

The American Cancer Society’s research program has benefited __________.

A:A B:B C:C D:D E:E F:F

以下是配置PPP认证时通过debug ppp authent ication得到的信息，请问该协议是几路握手？（）

A:3 B:4 C:1 D:2

The days of elderly women doing nothing but cooking huge meals on holidays are gone. Enter the Red Hat Society—a group holding the belief that old ladies should have fun.
"My grandmothers didn’t do anything but keep house and serve everybody. They were programmed to do that," said Emily Cornette, head of a chapter of the 7-year-old Red Hat Society.
While men have long spent their time fishing and playing golf, women have sometimes seemed to become unnoticed as they age. But the generation now turning 50 is the baby boomers(生育高峰期出生的人) , and the same people who refused their parents’ way of being young are now trying a new way of growing old.
If you take into consideration feminism(女权主义) , a bit of spare money, and better health for most elderly, the Red Hat Society looks almost inevitable(必然的). In this society, women over 50 wear red hats and purple(紫色的) clothes, while the women under 50 wear pink hats and light purple clothing.
"The organization took the idea from a poem by Jenny Joseph that begins: When I am an old woman, I shall wear purple. With a red hat which doesn’t go," said Ellen Cooper, who founded the Red Hat Society in 1998. When the ladies started to wear the red hats, they attracted lots of attention.
"The point of this is that we need a rest from always doing something for someone else," Cooper said, "Women feel so ashamed and sorry when they do something for themselves. " This is why chapters are discouraged from raising money or doing anything useful. "We’re a ladies’ play group. It couldn’t be more simple," added Cooper’s assistant Joe Heywood.
The underlined word "chapter" in Paragraph 2 means ______.

A:one branch of an organization B:a written agreement of a club C:one part of a collection of poems D:a period in a society’s history

Is it possible that the ideas we have today about ownership and property rights have been so universal in the human mind that it is truly as if they had sprung from the mind of God By no means. The idea of owning and property emerged in the mists of unrecorded history. The ancient Jews, for one, had a very different outlook on property and ownership, viewing it as something much more temporary and tentative than we do. 　　The ideas we have in America about the private ownership of productive property as a natural and universal right of mankind, perhaps of divine origin, are by no means universal and must be viewed as an invention of man rather than a decree (order) of God. Of course, we are completely trained to accept the idea of ownership of the earth and its products, raw and transformed. It seems not at all strange; in fact, it is quite difficult to imagine a society without such arrangements. If someone, some individual, didn’’t own that plot of land, that house, that factory, that machine, that tower of wheat, how would we function What would the rules be Whom would we buy from and how would we sell 　　It is important to acknowledge a significant difference between achieving ownership simply by taking or claiming property and owning what we tend to call the "fruit of labor". If I, alone or together with my family, work on the land and raise crops, or if I make something useful out of natural material, it seems reasonable and fair to claim that the crops or the objects belong to me or my family, are my property, at least in the sense that I have first claim on them. Hardly anyone would dispute that. In fact, some of the early radical workingmen’’s movements made (an ownership) claim on those very grounds. As industrial organization became more complex, however, such issues became vastly more intricate, It must be clear that in modern society the social heritage of knowledge and technology and the social organization of manufacture and exchange account for far more of the productivity of industry and the value of what is produced than can be accounted for by the labor of any number of individuals. Hardly any person can now point and say, "That--that right there--is the fruit of my labor. "We can say, as a society, as a nation--as a world, really--that what is produced is the fruit of our labor, the product of the whole society as a collectivity. 　　We have to recognize that the right of private individual ownership of property is man-made and constantly dependent on the extent to which those without property believe that the owner can make his claim stick. The author deems private ownership to be

A:a necessary invention of mankind. B:an inherent right of a human being. C:a permanent arrangement for society. D:an explicit idea of some individuals.

To what extent are the unemployed failing in their duty to society to work, and how far has the State an obligation to ensure that they have work to do 　　It is by now increasingly recognized that workers may be thrown out of work by industrial forces beyond their control, and that the unemployed are in some sense paying the price of the economic progress of the rest of the community. But concern with unemployment and the unemployed varies sharply. The issues of duty and responsibility were reopened and revitalized by the unemployment scare of 1971-2. Rising unemployment and increased sums paid out in benefits to the workless had reawakened controversies which had been inactive during most of the period of fuller employment since the war ended the Depression. It looked as though in future there would again be too little work to go round, so there were arguments about how to produce more work, how the available work should be shared out, and who was responsible for unemployment and the unemployed. 　　In 1972 there were critics who said that the State’’s action in allowing unemployment to rise was a faithless act, a breaking of the social contract between society and the worker. Yet in the main any contribution by employers to unemployment―such as laying off workers in order to introduce technological changes and maximize profits―tended to be ignored. And it was the unemployed who were accused of failing to honour the social contract, by not fulfilling their duty to society to work. In spite of general concern at the scale of the unemployment statistics, when the unemployed were considered as individuals, they tended to attract scorn and threats of punishment. Their capacities and motivation as workers and their value as members of society became suspect. Of all the myths of the Welfare State, stories of the work-shy and borrowers have been the least well-founded on evidence, yet they have proved the most persistent. The unemployed were accused of being responsible for their own workless condition, and doubts were expressed about the State’’s obligation either to provide them with the security of work or to support them through Social Security. 　　Underlying the arguments about unemployment and the unemployed is a basic disagreement about the nature and meaning of work in society. To what extent can or should work be regarded as a service, not only performed by the worker for society but also made secure for the worker by the State, and supported if necessary And apart from cash are there social pressures and satisfactions which cause individuals to seek and keep work. so that the workless need work rather than just cash The basic disagreement about the essence of work rests on whether or not

A:the unemployed ought to be supported by society as a whole. B:the State realizes that people work for more than just money. C:the jobless are guaranteed regular employment and benefits. D:the State has to secure workers against frequent unemployment.

What our society suffers from most today is the absence of consensus about what it and life in it ought to be; such consensus cannot be gained from society’s present stage, or from fantasies about what it ought to be. For that the present is too close and too diversified, and the future too uncertain, to make believable claims about it. A consensus in the present hence can be achieved only through a shared understanding of the past, as Homer’s epics informed those who lived centuries later what it meant to be Greek, and by what images and ideals they were to live their lives and organize their societies.
Most societies derive consensus from a long history, a language all their own, a common religion, common ancestry. The myths by which they live are based on all of these. But the United States is a country of immigrants, coming from a great variety of nations. Lately, it has been emphasized that an asocial, narcissistic personality has become characteristic of Americans, and that it is this type of personality that makes for the lack of well-being, because it prevents us from achieving consensus that would counteract a tendency to withdraw into private worlds. In this study of narcissism, Christopher Lash says that modern man, "tortured by self-consciousness, turns to new therapies not to free himself of his personal worries but to find meaning and purpose in life, to find something to live for". There is widespread distress because national morale has declined, and we have lost an earlier sense of national vision and purpose.
Contrary to rigid religions or political beliefs, as are found in totalitarian societies, our culture is one of the great individual differences, at least in principle and in theory; but this leads to disunity, even chaos. Americans believe in the value of diversity, but just because ours is a society based on individual diversity, it needs consensus about some dominating ideas more than societies based on uniform origin of their citizens. Hence, if we are to have consensus, it must be based on a myth--a vision about a common experience, a conquest that made us Americans, as the myth about the conquest of Troy formed the Greeks. Only a common myth can offer relief from the fear that life is without meaning or purpose. Myths permit us to examine our place in the world by comparing it to a shared idea. Myths are shared fantasies that form the tie. that binds the individual to other members of his group. Such myths help to ward off feelings of isolations, guilt, anxiety, and purposelessness--in short, they combat isolation and the breakdown of social standards and values.
Homer’s epics is mentioned in Paragraph 1 in order to

A:exemplify the contributions made by ancient poets. B:show an ideal concept of what life ought to be. C:illustrate the role of shared myths in society. D:make known myths of what a society ought to be.

What are sociolinguistics of society and sociolinguistics of language

Sociolinguistics of society and sociolinguistics of language are related but not identical perspectives of observation on the relationship between language and society.
If we want to know more about a given society or community by examining the linguistic behavior of its members, we are doing a sociolinguistic study of society. That is, we are doing sociolinguistics at a macro level of investigation. At this level of discussion things that we are interested in include bilingualism or multilingualism, language attitudes, language choice, language maintenance and shift, language planning and standardization, vernacular language education, etc.
On the other hand, if we want to know more about some linguistic variations in language use by turning to potential sociocultural factors for a description and explanation, we are doing a sociolinguistic study of language. Consequently, at this level of discussion we are more interested in examining micro linguistic phenolnena such as structural variants, address forms, gender differences, discourse analysis, Pidgin and Creole languages, and other more language related issues.

Passage Four
Equal pay for equal work is a phrase used by the American women who feel that they are looked down upon by society. They say it is not right for women to be paid less than men for the same work.
People who hold the opposite opinion (mainly men) have an answer to this. They say that men have more responsibility than women; a married man is expected to earn money to support his family and to make the important decision, and therefore it is right for men to be paid more. There are some people who hold even stronger opinion than this and are against married women working at all. When wives go out to work, they say, the home and children are given no attention to. If women are encouraged by equal pay to take full time job, they will be unable to do the things. Women are best at making a comfortable home and bringing up children. They will have to give up their present position in society.
This is exactly what they want to give up, the women who disagree say. They want to escape from the limited place which society expects them to fill, and to have freedom to choose between a job and home life, or mixture of the two. Women have the right of equal pay and equal opportunities.
These women have expressed their opinions forcefully by using the famous saying," All men are created equal. "They point out that the meaning of this sentence is "all human beings are created equal./

A:Their job B:Their home life C:Their right to pay D:Their present position in society

In the past fifty years, American society has changed a great deal. Fifty years ago, most Americans lived in small communities. They rarely moved from one area to another and knew their neighbors at least by name if not by close, personal relations. Life was so personal in those days that people often joked about it.They said that a person could not even stay home from church on Sunday without the whole town knowing about it. It was difficult to keep one’s secret in a small community like that, but there was usually a sense of safety, of belonging, and of community togetherness in such places. Except for church and the local movie theater, there was not much entertainment. Some people dreamed about moving to the exciting life of the big cities, but most people were happy to live all their lives in the same community.
Few people experience this type of lifelong relationship or sense of community togetherness now. The American society is much more unsettled now; people often move from neighborhood to neighborhood, city to city, and coast to coast. It is rare to find people who have lived all their lives in one community. Because people move so frequently, they do not have a chance to get to know their neighbors. Perhaps this is also why Americans tend to have a more casual attitude about friendships than people from some other cultures; Americans are accustomed to leaving friends and making new friends. In such an impersonal society, people have lost the habit of saying hello to people they pass on the streets or in the hallways of their apartment buildings.

A:Entertainment in small towns. B:Americans' adjustment to a moving society. C:The life style of Americans in the past. D:Personal relations in small communities.