The uniqueness of the Japanese character is the result of two seemingly contradictory forces: the strength of traditions, and the selective receptivity to foreign achievements and inventions. As early as 1860s there were counter movement to traditional orientation. One of the famous spokesmen of Japan’s "Enlightenment" claimed "the Confucian civilization of the East seems to me to lack two things possessed by Western civilization: science in the material sphere and a sense of independence in the spiritual sphere." Another break of relative liberalism followed World War Ⅰ, when the democratic idealism of President Woodrow Wilson had an important impact on Japanese intellectuals and, especially, students; but more important was the Leninist ideology of the 1917 Bolshevik Revolution. Again, in the early 1930s, nationalism and militarism became dominant.
Following the end of World War Ⅱ, substantial changes were undertaken in Japan to liberate the individual from authoritarian restraints. The new democratic value system was accepted by many teachers, students, intellectuals, and old liberals, but it was not immediately embraced by the society as a whole. Japanese traditions were dominated by group values, and notions of personal freedom and individual rights were unfamiliar.
Today, democratic processes are clearly evident in the widespread participation of the Japanese people in social and political life. School textbooks emphasize equality over hierarchy and rationalism over tradition; hut in practice these values are often misinterpreted and distorted, particularly by the youth who translate the individualistic and humanistic goals of democracy into egoistic and materialistic ones.
Most Japanese people have consciously rejected Confucianism, but leftovers of the old order remain. An important feature of relationship in many institutions, including political parties and universities is the "oyabun-kobun" or parent-child relation. The corresponding loyalty of the individual to his patron reinforces his allegiance to the group to which they both belong. A willingness to cooperate with other members of the group and to support without qualification the interests of the group in all its external relations is still a widely respected virtue. The "oyabun-kohun" creates ladders of mobility which an individual can ascend, rising as far as abilities permit, so long as he maintains successful personal ties with a superior in the vertical channel, the latter requirement usually taking precedence over a need for exceptional competence. As a consequence, there is little horizontal relationship between people even with the same profession.
Today in Japan, democratic values

A:are frequently misunderstood and exaggerated by the young. B:have been systematically excluded from textbooks. C:are consciously rejected by adults who cherish traditions. D:have made it possible for the tradition to last long.

In such a changing, complex society formerly simple solutions to informational needs become complicated. Many of life’’s problems which were solved by asking family members, friends or colleagues are beyond the capability of the extended family to resolve. Where to turn for expert information and how to determine which expert advice to accept are questions facing many people today. 　　In addition to this, there is the growing mobility of people since World War Ⅱ. As families move away from their stable community, their friends of many years, their extended family relationships, the informal flow of information is cut off, and with it the confidence that information will be available when needed and will be trustworthy and reliable. The almost unconscious flow of information about the simplest aspects of living can be cut off. Thus, things once learned subconsciously through the casual communications of the extended family must be consciously learned. 　　Adding to societal changes today is an enormous stockpile of information. The individual now has more information available than any generation, and the task of finding that one piece of information relevant to his or her specific problem is complicated, time-consuming and sometimes even overwhelming. 　　Coupled with the growing quantity of information is the development of technologies which enable the storage and delivery of more information with greater speed to more locations than has ever been possible before. Computer technology makes it possible to store vast amounts of data in machine readable files, and to program computers to locate specific information. Telecommunications developments enable the sending of messages via television, radio, and very shortly, electronic mail to bombard people with multitudes of messages. Satellites have extended the power of communications to report events at the instant of occurrence. Expertise can be shared world wide through teleconferencing, and problems in dispute can be settled Without the participants leaving their homes and/or jobs to travel to a distant conference site. Technology has facilitated the sharing of information and the storage and delivery of information, thus making more information available to more people. 　　In this world of change and complexity, the need for information is of greatest importance. Those people who have accurate, reliable up-to-date information to solve the day-to-day problems, the critical problems of their business, social and family life, will survive and succeed. "Knowledge is power" may well be the truest saying and access to information may be the most critical requirement of all people. The main problem people may encounter today arises from the fact that________________.

A:they have to learn new things consciously B:they lack the confidence of securing reliable and trustworthy information C:they have difficulty obtaining the needed information readily D:they can hardly carry out casual communications with an extended family

The uniqueness of the Japanese character is the result of two seemingly contradictory forces: the strength of traditions, and the selective receptivity to foreign achievements and inventions. As early as 1860s there were counter movement to traditional orientation. One of the famous spokesmen of Japan’s "Enlightenment" claimed "the Confucian civilization of the East seems to me to lack two things possessed by Western civilization: science in the material sphere and a sense of independence in the spiritual sphere." Another break of relative liberalism followed World War Ⅰ, when the democratic idealism of President Woodrow Wilson had an important impact on Japanese intellectuals and, especially, students; but more important was the Leninist ideology of the 1917 Bolshevik Revolution. Again, in the early 1930s, nationalism and militarism became dominant.
Following the end of World War Ⅱ, substantial changes were undertaken in Japan to liberate the individual from authoritarian restraints. The new democratic value system was accepted by many teachers, students, intellectuals, and old liberals, but it was not immediately embraced by the society as a whole. Japanese traditions were dominated by group values, and notions of personal freedom and individual rights were unfamiliar.
Today, democratic processes are clearly evident in the widespread participation of the Japanese people in social and political life. School textbooks emphasize equality over hierarchy and rationalism over tradition; hut in practice these values are often misinterpreted and distorted, particularly by the youth who translate the individualistic and humanistic goals of democracy into egoistic and materialistic ones.
Most Japanese people have consciously rejected Confucianism, but leftovers of the old order remain. An important feature of relationship in many institutions, including political parties and universities is the "oyabun-kobun" or parent-child relation. The corresponding loyalty of the individual to his patron reinforces his allegiance to the group to which they both belong. A willingness to cooperate with other members of the group and to support without qualification the interests of the group in all its external relations is still a widely respected virtue. The "oyabun-kohun" creates ladders of mobility which an individual can ascend, rising as far as abilities permit, so long as he maintains successful personal ties with a superior in the vertical channel, the latter requirement usually taking precedence over a need for exceptional competence. As a consequence, there is little horizontal relationship between people even with the same profession.

Today in Japan, democratic values（）

A:are frequently misunderstood and exaggerated by the young. B:have been systematically excluded from textbooks. C:are consciously rejected by adults who cherish traditions. D:have made it possible for the tradition to last long.

Passage 2
Are you aware that you actually possess six senses The sixth is a muscular sense responsible for directing your muscles intelligently to the extent necessary for each action you perform. For example, when you reach for an object, the sensory nerves linking the muscles to the brain stop your hand at the correct spot. This automatic perception of the position of your muscles in relation to the object is your muscular sense in action.
Muscles are stringly bundles of fibers varying from one five - thousand of an inch to about three inches. They have three unique characteristics, they can become shorter and thicker; they can stretch; and they can retract to their original positions. Under a high -powered microscope, muscle tissue is seen as long, slender cells with a grainy texture like wood.
More than half of a person’ s body is composed of muscle fibers, most of which are involuntary, in other words, work without conscious direction. The voluntary muscles, those that we move consciously to perform particular actions, number more than five hundred. Women have only 60 to 70 percent as much muscle as men for their body mass. That is why an average woman can’ t lift as much, throw as far, or hit as hard as an average man.

Intelligent use of the muscles means that （）

A:one always knows what his muscles are doing B:one performs simple actions without working C:one's muscles are used only to the extent necessary for each action they perform D:one improves muscular action consciously

The exact number of English words in not known. The large dictionaries have over half a million entries, but many of these are compound words (schoolroom, sugarbowl) or different derivatives of the same word, and a good many are obsolete words to help us read older literature. Dictionaries do not attempt to cover completely words that we can draw on; the informal vocabulary, especially slang, localism, the terms of various occupations and professions, words used only occasionally by scientists and specialists in many fields, foreign words borrowed for use in English, or many new words or new senses of words that come into use every year and that may or may not be used long enough to warrant being included. It would be conservative to say that there are over a millon English words that any of us might meet in our listening and reading and that we may draw on in our speaking and listening.
Professor Seashore concluded that first-graders enter school with at least 24 000 words and add 5 000 each year so that they leave high school with at least 80 000. These figures are for recognition vocabulary, the words we understand when we read or hear them. Our active vocabulary, the words we use in speaking and writing, is considerably smaller.
You cannot always produce a word exactly when you want it. But consciously using the word you recognize in reading will help get them into your active vocabulary. Occasionally in your reading pay particular attention to these words, especially when the subject is one that you might well write or talk about. Underline or make a list of words that you feel a need for and look up the less familiar ones in a dictionary. And then before very long find a way to use some of them. Once you know how they are pronounced and what they stand for, you can safely use them.

The author does NOT suggest getting recognition vocabulary into active vocabulary by （　）

A:making a list of words you need and looking up the new ones in a dictionary B:spending half an hour studying the dictionary C:consciously using the words you recognize in reading D:trying to use the words you recognize

Passage 2 Are you aware that you actually possess six senses The sixth is a muscular sense responsible for directing your muscles intelligently to the extent necessary for each action you perform. For example, when you reach for an object, the sensory nerves linking the muscles to the brain stop your hand at the correct spot. This automatic perception of the position of your muscles in relation to the object is your muscular sense in action. Muscles are stringly bundles of fibers varying from one five - thousand of an inch to about three inches. They have three unique characteristics, they can become shorter and thicker; they can stretch; and they can retract to their original positions. Under a high -powered microscope, muscle tissue is seen as long, slender cells with a grainy texture like wood. More than half of a person’ s body is composed of muscle fibers, most of which are involuntary, in other words, work without conscious direction. The voluntary muscles, those that we move consciously to perform particular actions, number more than five hundred. Women have only 60 to 70 percent as much muscle as men for their body mass. That is why an average woman can’ t lift as much, throw as far, or hit as hard as an average man.

Intelligent use of the muscles means that（　）

A:one always knows what his muscles are doing B:one performs simple actions without working C:one's muscles are used only to the extent necessary for each action they perform D:one improves muscular action consciously

第二篇When Our Eyes Serve Our Stomach Our senses aren’t just delivering a strict view of what’s going on in the world； they’re affected by what’s going on in our heads. A new study finds that hungry people see food-related words more clearly than people who’ve just eaten. Psychologists have known for decades that what’s going on inside our head affects our senses. For example, poorer children think coins are larger than they are, and hungry people think pictures of food are brighter. Remi Radel of University of Nice Sophia-Antipolis, France, wanted to investigate how this happens. Does it happen right away as the brain receives signals from the eyes or a little later as the brain’s high-level thinking processes get involved. Radel recruited 42 students with a normal body mass index. On the day of his or her test, each student was told to arrive at the lab at noon after three or four hours of not eating. Then they were told there was a delay. Some were told to come back in 10 minutes; others were given an hour to get lunch first. So half the students were hungry when they did the experiment and the other half had just eaten. For the experiment, the participant looked at a computer screen. One by one, 80 words flashed on the screen for about l/300th of a second each. They flashed at so small a size that the students could only consciously perceive. A quarter of the words were food-related. After each word, each person was asked how bright the word was and asked to choose which of two words they’d seen — a food-related word like cake or a neutral word like boat. Each word appeared too briefly for the participant to really read it. Hungry people saw the food-related words as brighter and were better at identifying food-related words. Because the word appeared too quickly for them to be reliably seen, this means that the difference is in perception, not in thinking processes, Radel says. “This is something great to me. Humans can really perceive what they need or what they strive for. From the experiment, I know that our brain can really be at the disposal of 6 our motives and needs,” Radel says.Why did the 80 words flash so fast and at so small a size on the screen?

A:To ensure the participant was unable to perceive anything. B:To guarantee each word came out at the same speed and size. C:To shorten the time of the experiment. D:To make sure the participant had no time to think consciously.