Marriage in Men’s Lives is a courageous and innovative book: courageous because it tackles a politically and socially charged issue—marriage as a social institution—in a time when texts on the family portray marriage as just one of any number of equally valuable lifestyle choices; innovative because it looks closely at the ways in which a key social institution affects individuals, in this case, the way that marriage affects men.
Even as sex differences within marriage have diminished, the role of husband still plays a unique function in the lives of men. Steven Nock argues that adolescent boys face challenges in becoming men that adolescent girls do not face in becoming women. According to Nock, "Masculinity is precarious and must be sustained in adulthood. Normative marriage does this. A man develops, sustains, and displays his masculine identity in his marriage. The adult roles that men occupy as husbands are core aspect of their masculinity." The behaviors expected of married men as husbands, according to Nock, are the same behaviors expected of husbands as men. So getting married and successfully doing the things that husbands do allows men to achieve and sustain their masculinity.
Nock argues that if marriage provides a mechanism through Which men establish and maintain their masculinity, marriage should have consistent and predictable consequences. He reasons that normative marriage will have different consequences than other forms of marriage. Nock argues that marriage causes men to become more successful, participate in social life, and to become more philanthropic. This is, in today’s climate of extreme caution about causal relationships, a bold claim. He tests it using data from the National Longitudinal Survey of Youth and fixed effect models, to separate changes that accompany aging from those that happen uniquely at marriage. To measure achievement, Nock uses annual income, annual weeks worked, and occupational prestige. He measures social participation with time spent on housework, social contacts, and organizational involvement; and he measures generosity with gifts to non-relatives and loans to relatives and non-relatives.
To summarize his results too briefly, when men marry, their achievements rise on all measures; they reduce their time in housework; increase their contact with relatives, church services and church events, and coworkers; and decrease contact with friends and time in bars. When men marry, they give fewer and smaller gifts and loans to non-relatives and more and larger loans to relatives. Nock also looks at changes in each of the measures of adult achievement, social participation, and generosity with changes in each of the dimensions of normative marriage. He finds, generally, that moves toward normative marriage increase achievements, social participation with family and religious organizations, and generosity to relatives. Changes toward more normative marriage also reduce men’s time in housework, their social contacts with friends, and social events in bars.
What is the surprising claim made by Nook about normative marriage

A:That it helps a man to develop, sustain and display his masculine identity. B:That it helps a man to achieve more and perfect his integrity. C:That sex differences within marriage are diminishing. D:That maintaining too much masculinity after marriage can produce serious consequences.

Anthropologists commonly distinguish three forms of marriage: monogamy, the marriage of one man to one woman, polygyny, the marriage of one man to two or more women, and polyandry, the marriage of one woman to two or more men. Polygyny and polyandry are often linked under the single term "polygamy" , a marriage of one individual to two or more spouses.
Though there are many societies which permit, or even encourage, polygamous marriages, it does not follow, in such societies,that every married individual, or even that a majority of them, has more than one spouse, Quite the contrary is true, for in most, if not all, of so called polygamous societies monogamy is statistically the prevailing form. The reason for this is clear: the proportion of male to female births in any human society is roughly the same, and if this proportion is maintained among the sexually mature, a preponderance of plural marriages means that a considerable number of either men or women must remain unmarried. No society can maintain itself under such conditions; the emotional stresses would be too great to be survived. Accordingly, even where the cultural ideals do not prohibit plural marriages, these may occur on any notable scale only societies where for one reason or another, one sex markedly outnumbers the other. In short, monogamy not only prevails in most of the world’s societies, either as the only approved form of marriage or as the only feasible form, but it may also prevail within a polygamous society where, very often, only a minority of the population can actually secure more than one spouse.
In a polygynous household the husband must supply a house and garden for each of his wives. The wives live with him in turn, cooking and serving fur him during the period of his visit. The first wife takes precedence over the others. Polyandry is much rarer than polygyny. It is often the result of a disproportion in the ratio of men to women.
In sum, polygamy is not, as so frequently indicated, universally a result of human immorality. It is simply not true, in this aspect of euhure as in many others, that people who follow patterns of culture deemed immoral in our society are thereby lacking in morality. Our ideal and compulsory pattern of marriage, which holds that monogamy is the only appropriate form of marriage, is not shared by all peoples, even by some of those who regularly practice monogamy. In a great many societies, monogamy is only one possible form of marriage, with polygyny or polyandry as perfectly possible, though less frequent, alternatives.
According to the third paragraph, polyandry______.

A:means the husband must provide for the livelihood of his wives B:is a marriage tradition in which the first husband takes precedence over the others C:is much rarer than other marriage forms D:is often the result of women outnumbering men

Anthropologists commonly distinguish three forms of marriage: monogamy, the marriage of one man to one woman, polygyny—the marriage of one man to two or more women, and polyandry—the marriage of one woman to two or more men. polygyny and polyandry are often linked under the single term "polygamy", a marriage of one individual to two or more spouses.
Though there are many societies which permit, or even encourage, polygamous marriages, it does not follow, in such societies, that every married individual, or even that a majority of them, has more than one spouse. Quite the contrary is true, for in most, if not all, of so called polygamous societies monogamy is statistically the prevailing form. The reason for this is clear: the proportion of male to female births in any human society is roughly the same, and if this proportion is maintained among the sexually mature, a preponderance of plural marriages means that a considerable number of either men or women must remain unmarried. No society can maintain itself under such conditions; the emotional stresses would be too great to be survived. Accordingly, even where the cultural ideals do not prohibit plural marriages, these may occur on any notable scale only societies where for one reason or another, one sex markedly outnumbers the other. In short, monogamy not only prevails in most of the world’s societies, either as the only approved form of marriage or as the only feasible form, but it may also prevail within a polygamous society where, very often, only a minority of the population can actually secure more than one spouse.
In a polygynous household, the husband must supply a house and garden for each of his wives. The wives live with him in turn, cooking and serving for him during the period of his visit. The first wife takes precedence over the others. Polyandry is much rarer than polygyny. It is often the result of a disproportion in the ratio of men to women.
In sum, polygyny is not, as so frequently indicated, universally a result of human immorality. It is simply not true, in this aspect of culture as in many others, that people who follow patterns of culture deemed immoral in our society are thereby lacking in morality. Our ideal and compulsory pattern of marriage, which holds that monogamy is the only appropriate form of marriage, is not shared by all peoples, even by some of those who regularly practice monogamy. In a great many societies, monogamy is only one possible form of marriage, with polygyny or polyandry as perfectly possible, though less frequent, alternatives.
According to the third paragraph, polyandry

A:means the husband must provide for the livelihood of his wives. B:is a marriage tradition in which the first husband takes precedence over the others. C:is much rarer than other marriage forms. D:is often the result of women outnumbering men.

Betty and Harold have been married for years. But one thing still puzzled (困扰) old Harold. How is it that he can leave Betty and her friend Joan sitting on the sofa, talking, go out to a ballgame, come back three and a half hours later, and they’re still sitting on the sofa Talking
What in the world, Harold wonders, do they have to talk about
Betty shrugs. Talk We’re friends.
Researching this matter called friendship, psychologist Lillian Rubin spent two years interviewing more than two hundred women and men. No matter what their age, their job, their sex, the results were completely clear: women have more friendships than men, and the difference in the content and the quality of those friendships is "marked and unmistakable."
More than two-thirds of the single men Rubin interviewed could not name a best friend. Those who could were likely to name a woman. Yet three-quarters of the single women had no problem naming a best friend, and almost always it was a woman. More married men than women named their wife/husband as a best friend, more trusted person, or the one they would turn to in time of emotional distress (感情危机). "Most women," says Rubin, "identified (认定) at least one, usually more, trusted friends to whom they could turn in a troubled moment, and they spoke openly about the importance of these relationships in their lives."
"In general," writes Rubin in her new book," women’s friendships with each other rest on shared emotions and support, but men’s relationships are marked by shared activities. "For the most part, Rubin says, interactions (交往) between men are emotionally controlled—a good fit with the social requirements of "manly behavior."
"Even when a man is said to be a best friend," Rubin writes," the two share little about their innermost feelings. Whereas a woman’s closest female friend might be the first to tell her to leave a failing marriage, it wasn’t unusual to hear a man say he didn’t know his friend’s marriage was in serious trouble until he appeared one night asking if he could sleep on the sofa./

According to the text, which type of behavior is NOT expected of a man by society（　）

A:Ending his marriage without good reason. B:Spending too much time with his friends. C:Complaining about his marriage trouble. D:Going out to ballgames too often.

Betty and Harold have been married for years. But one thing still puzzled (困扰) old Harold. How is it that he can leave Betty and her friend Joan sitting on the sofa, talking, go out to a ballgame, come back three and a half hours later, and they’re still sitting on the sofa Talking
What in the world, Harold wonders, do they have to talk about
Betty shrugs. Talk We’re friends.
Researching this matter called friendship, psychologist Lillian Rubin spent two years interviewing more than two hundred women and men. No matter what their age, their job, their sex, the results were completely clear: women have more friendships than men, and the difference in the content and the quality of those friendships is "marked and unmistakable."
More than two-thirds of the single men Rubin interviewed could not name a best friend. Those who could were likely to name a woman. Yet three-quarters of the single women had no problem naming a best friend, and almost always it was a woman. More married men than women named their wife/husband as a best friend, more trusted person, or the one they would turn to in time of emotional distress (感情危机). "Most women," says Rubin, "identified (认定) at least one, usually more, trusted friends to whom they could turn in a troubled moment, and they spoke openly about the importance of these relationships in their lives."
"In general," writes Rubin in her new book," women’s friendships with each other rest on shared emotions and support, but men’s relationships are marked by shared activities. "For the most part, Rubin says, interactions (交往) between men are emotionally controlled—a good fit with the social requirements of "manly behavior."
"Even when a man is said to be a best friend," Rubin writes," the two share little about their innermost feelings. Whereas a woman’s closest female friend might be the first to tell her to leave a failing marriage, it wasn’t unusual to hear a man say he didn’t know his friend’s marriage was in serious trouble until he appeared one night asking if he could sleep on the sofa./
According to the text, which type of behavior is NOT expected of a man by society ______.

A:Ending his marriage without good reason. B:Spending too much time with his friends. C:Complaining about his marriage trouble. D:Going out to ballgames too often.

C

According to the text, which type of behavior is NOT expected of a man by society ______.

A:Ending his marriage without good reason. B:Spending too much time with his friends. C:Complaining about his marriage trouble. D:Going out to ballgames too often.

The Japanese worker is fond of his company's products because of

A:his marriage with the daughter of the president. B:the close link between him and his company. C:his willingness to work overtime. D:his active participation in quality control

In most large Japanese companies, there is a policy of lifetime employment. What this means is that when people leave school or university to join an enterprise, they can expect to remain with that organization until they retire. In effect, the employee gets job security for life, and can only be fired for serious mistakes in work. Even in times of business recession, he or she is free from the fear of being laid off.
One result of this practice is that the Japanese worker identifies closely with his company and feels strong loyalty to it. By working hard for the company, he believes he is safeguarding his own future. It is not surprising that devotion to one’s company is considered a great virtue in Japan. A man is often prepared to put his firm’s interests before those of his immediate family.
The job security guaranteed by this system influences the way employees approach their work. They tend to think in terms of what they can achieve throughout their career. This is because they are not judged on how they are performing during a short period of time. They can afford to take a longer perspective than their Western counterparts.
This marriage between the employee and the company the consequence of lifetime employment—may explain why Japanese workers seem positively to love. the products their company is producing and why they are willing to stay on after work, for little overtime pay, to participate in earnest discussions about the quality control of their products.

The Japanese worker is fond of his company’s products because of （　）.

A:his marriage with the daughter of the president B:the close link between him and his company C:his willingness to work overtime D:his active participation in quality control

Lifetime Employment In Japanese Companies
In most large Japanese companies, there is a policy of lifetime employment. What this means is that when people leave school or university to join an enterprise, they can expect to remain with that organization until they retire. In effect, the employee gets job security for life, and can only be fired for serious mistakes in work. Even in times of business recession, he or she is free from the fear of being laid off.
One result of this practice is that the Japanese worker identifies closely with his company and feels strong loyalty to it. By working hard for the company, he believes he is safeguarding his own future. It is not surprising that devotion to one’s company is considered a great virtue in Japan. A man is often prepared to put his firm’s interests before those of his immediate family.
The job security guaranteed by this system influences the way employees approach their work. They tend to think in terms of what they can achieve throughout their career. This is because they are not judged on how they are performing during a short period of time. They can afford to take a longer perspective than their Western counterparts.
This marriage between the employee and the company - the consequence of lifetime employment - may explain why Japanese workers seem positively to love the products their company is producing and why they are willing to stay on after work, for little overtime pay, to participate in earnest discussions about the quality control of their products.

The Japanese worker is fond of his company’s products because of（　）

A:his marriage with the daughter of the president. B:the close link between him and his company. C:his willingness to work overtime. D:his active participation in quality control.