What does the woman want to do?
A. Find a place. B. Buy a map. C. Get an address.
请阅读下面文字，并按照要求用英语写一篇150词左右的文章。
A Chinese boy is reported to have spent about 2 million yuan in studying in New Zealand but failed to get any diploma. He even could not take care of himself and his grandmother had to feed him.
The man in the case is a so-called adult baby, because his deeds make him almost the same as a baby. He cannot take care of himself. He is unable to go to school, let alone finish studies. He even relies on his grandmother to feed him.
However, he burns money faster than any normal student. He spent about 2 million yuan in two years overseas, but could not finish even the preparatory courses. We do not mean to judge his choice, but someone who lacks the basic ability to survive has little chance of success in any modern society.
In a later interview, the mother of the boy was in tears and said she regretted not having taught her son well.She also told the story about how she “educated” her son: meeting all his demands, even the unreasonable ones. When he did not perform well in school, she simply spent money in sending him overseas; she would buy whatever he wanted. That was bad for her and bad for him.
（写作内容）
1. 以约30个单词概括文章大意；
2. 谈谈你如何看待“巨婴”现象，然后用2～3个理由或论据支撑你的看法。
（写作要求）
1. 写作过程中不能直接引用原文语句；
2. 作文中不能出现真实姓名和学校名称；
3. 不必写标题。
（评分标准）内容完整、语言规范、语篇连贯、词数适当。
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请认真阅读下列短文，并根据所读内容在文章后表格中的空格里填入一个最恰当的单词。
注意：每个空格只填1个单词。请将答案写在答题卷上相应题号的横线上。
A total of 604 people injured in a chemical plant explosion on March 21 in Xiangshui, Jiangsu Province were still receiving medical care in nearby medical facilities, including 19 in critical condition and 98 seriously wounded. The fire quickly spread to 16 neighboring enterprises, with the latest death toll at 64.
At the same time, rescuers were busy inspecting chemical plants damaged in the explosion for possible poisonous substance leaks. Since the explosion, six rounds of search and rescue missions have been launched, and the search area has been expanded from 1.1 square kilometers to 2 sq km. More than 4,500 medical workers and 116 ambulances have so far participated in rescue work. The National Health Commission sent 16 leading experts to treat the injured. As of the noon of March 24, victims were being treated in 16 hospitals. Specialized treatment plans had been made for every patient. Psychologists have also been sent to help the recovery of the patients, their relatives and rescuers. Workers have been sent to comfort the families of the killed. The bodies will be treated according to ethnic and religious customs where applicable.
Sang Shulou, 36, discharged from the hospital after receiving treatment, with signs of obvious injury on his face, said that he was blessed to have survived the explosion that happened just 100 meters away from him. “I was driving a car passing the explosion site when the car was pushed away fiercely by the wave,” he said.
More than 1,600 homes near the explosion site have been repaired. Owners of homes beyond repair will receive compensation and assistance in moving to new homes.
The State Council, China’s Cabinet, has set up a special investigation group to look into the explosion. The investigation would be thorough. It also severely criticized the local government and the company involved for their not learning lessons from previous environmental violations and failing to make effective corrections, Official records show that the concerned company had been punished several times before for taking advantage of safety loopholes and violating environmental protection regulations. Chenjiagang Chemical Park also experienced several similar safety accidents over the past few years.
Outline | Information about a chemical plant explosion |
Introduction | On March 21, a chemical plant 1. in Xiangshui County, Jiangsu Province, and the fire spread around, causing a total of 64 2., other than 19 workers in a critical health state and 98 in serious condition.
|
Rescue work | ※ Potential poisonous stuff release was being inspected. ※ Search area has been expanded. ※ For the treatment of the injured, sixteen experts from The National Health Commission were 3. for the treatment of the injured, with specialized treatment plans made. ※ Patients have also received 4. recovery. ※ Comfort is provided for the families of the killed, whose bodies will be treated, (75)5. religious customs. ※ Damaged houses have been mended. Those, whose houses are beyond repair, will be assisted and (76)6. for a new home. |
A (77)7. | Sang Shulou, released from hospital, expressed he was in luck to weather the disaster, in which his car shook due to a fierce explosion wave. |
Investigation | ※ The accident will be (78)8. investigated. ※ Local government and the involved company has received severe criticism for (79)9. of previous violations lessons and (80)10. to mend their ways despite several punishments for not obeying environmental protection regulations. ※ Chenjiagang Chemical Park underwent considerable safety accidents alike. |
Sometimes just when we need the power of miracles to change our beliefs, they materialize in the places we’d least expect. They can come to us as a great change in our physical reality or as a simple coincidence in our lives. Sometimes they’re big and can’t be missed. Other times they’re so subtle that if we aren’t aware, we may miss them altogether. They can come from the lips of a stranger we suddenly and mysteriously meet at just the right instant. If we listen carefully, we’ll always hear the right words, at the right time, to dazzle (目眩) us into a realization of something that we may have failed to notice only moments before.
On a cold January afternoon in 1989, I was hiking up the trail that leads to the top of Egypt’s Mt. Horeb. I’d spent the day at St. Catherine’s Monastery and wanted to get to the peak by sunset to see the valley below. As I was winding up the narrow path, I’d occasionally see other hikers who were coming down from a day on the mountain. While they would generally pass with simply a nod or a greeting in another language, there was one man that day who did neither.
I saw him coming from the last switchback on the trail that led to the backside of the mountain. As he got closer, I could see that he was dressed differently from the other hikers I’d seen. Rather than the high-tech fabrics and styles that had been the norm, this man was wearing traditional Egyptian clothing. He wore a tattered, rust-colored galabia and obviously old and thick-soled sandals that were covered in dust. What made his appearance so odd, though, was that the man didn’t even appear to be Egyptian! He was a small-framed Asian man, had very little hair, and was wearing round, wire-rimmed glasses.
As we neared one another, I was the first to speak, “Hello,” I said, stopping on the trail for a moment to catch my breath. Not a sound came from the man as he walked closer. I thought that maybe he hadn’t heard me or the wind had carried my voice away from him in another direction. Suddenly he stopped directly in front of me on the high side of the trail, looked up from the ground, and spoke a single sentence to me in English, “Sometimes you don’t know what you have lost until you’ve lost it.” As I took in what I had just heard, he simply stepped around me and continued his going down the trail.
That moment in my life was a small miracle. The reason is less about what the man said and more about the timing and the context. The year was 1989, and the Cold War was drawing to a close. what the man on the trail couldn’t have known is that it was during my Egyptian pilgrimage (朝圣), and specifically during my hike to the top of Moses’s mountain, that I’d set the time aside to make decisions that would affect my career in the defense industry, my friends, my family, and, ultimately, my life.
I had to ask myself what the chances were of an Asian man dressed in an Egyptian galabia coming down from the top of this historic mountain just when I was walking up, stopping before me, and offering his wisdom, seemingly from out of nowhere. My answer to my own question was easy: the odds were slim to none! In a meet that lasted less than two minutes on a mountain halfway around the world from my home, a total stranger had brought clarity and the hint of a warning, regarding the huge changes that I would make within a matter of days. In my way of thinking, that’s a miracle.
I suspect that we all experience small miracles in our lives every day. Sometimes we have the wisdom and the courage to recognize them for what they are In the moments when we don’t, that’s okay as well. It seems that our miracles have a way of coming back to us again and again. And each time they do, they become a little less subtle, until we can’t possibly miss the message that they bring to our lives!
The key is that they’re everywhere and occur every day for different reasons, in response to the different needs that we may have in the moment. Our job may be less about questioning the extraordinary things that happen in our daily lives and more about accepting the gifts they bring.
1.Why did the author make a pilgrimage to Mt Horeb in Egypt?
A. He was in search of a miracle in his life.
B. It was a holy place for a religious person to head for.
C. He intended to make arrangements for his life in the future.
D. He waited patiently in expectation of meeting a wise person.
2.What does the underlined part “my own question” refer to in paragraph 6?
A. For what reason did the man stop before me?
B. Why did the Asian man go to the mountain?
C. What change would I make within a matter of days?
D. What was the probability that others told us the right words?
3.Which of the following is closest in meaning to the underlined word “subtle” in paragraph 7?
A. Apparent. B. Delicate.
C. Precise. D. Sufficient.
4.The author viewed the meet with the Asian man as a miracle in his life in that ________.
A. the Asian man’s appearance had a deciding effect on his future life
B. his words were in perfect response to the need he had at that moment
C. what the Asian man said was abundant in the philosophy of life
D. the Asian man impressed on him the worth of what he had possessed
5.What might be the best title for the passage?
A. Can you recognize a miracle? B. Is a miracle significant to us?
C. When might a miracle occur? D. Why do we need a miracle?
6.After the encounter of the Asian man, what will the writer probably do immediately?
A. Continue walking up to the top of the mountain.
B. Have a rest to refresh himself.
C. Try to have a heart-to-heart conversation with the Asian man.
D. Come down the mountain.
For all the pressures and rewards of regionalization (地区化) and globalization, local identities remain the most deeply impressed. Even if the end result of globalization is to make the world smaller, its scope seems to foster the need for more private local connections among many individuals. As Bernard Poignant, mayor of the town of Quimper in Brittany, told the Washington Post, “Man is a fragile animal and he needs his close attachments. The more open the world becomes, the more ties there will be to one s roots and one’s land.”
In most communities, local languages such as Poignant’s Breton serve a strong symbolic function as a clear mark of “authenticity (原真性)”. The sum total of a community’s shared historical experience, authenticity reflects a noticeable line from a culturally idealized past to the present, carried by the language and traditions associated with the community’s origins. A concern for authenticity leads most secular (世俗的) Israelis to defend Hebrew among themselves while also acquiring English and even Arabic. The same obsession with authenticity drives Hasidic Jews in Israel or the Diaspora to champion Yiddish while also learning Hebrew and English. In each case, authenticity amounts to a central core of cultural beliefs and interpretations that are not only resistant to globalization but also are actually reinforced by the “threat” that globalization seems to present to these historical values. Scholars may argue that cultural identities change over time in response to specific reward systems. But locals often resist such explanation and defend authenticity and local mother tongues against the perceived threat of globalization with near religious eagerness.
As a result, never before in history have there been as many standardized languages as there are today: roughly 1,200. Many smaller languages, even those with far fewer than one million speakers, have benefited from state-sponsored or voluntary preservation movements. On the most informal level, communities in Alaska and the American northwest have formed Internet discussion groups in an attempt to pass on Native American languages to younger generations. In the Basque, Catalan, and Galician regions of Spain, such movements are fiercely political and frequently involved loyal resistance to the Spanish government over political and linguistic rights. Projects have ranged from a campaign to print Spanish money in the four official languages of the state to the creation of language immersion nursery and primary schools. Zapatistas in Mexico are championing the revival of Mayan languages in an equally political campaign for local autonomy.
In addition to causing the feeling of the subjective importance of local roots, supporters of local languages defend their continued use on practical grounds. Local tongues foster higher levels of school success, higher degrees of participation in local government, more informed citizenship, and better knowledge of one’s own culture, history, and faith. Government and relief agencies can also use local languages to spread information about industrial and agricultural techniques as well as modern health care to diverse audiences. Development workers in West Africa, for example, have found that the best way to teach the vast number of farmers with little or no formal education how to sow and rotate crops for higher yields is in these local tongues. Nevertheless, both regionalization and globalization require that more and more speakers of local languages be multi-literate.
1.In paragraph 1, the author quoted a mayor’s word to show that globalization ________.
A. strengthens local identities B. weakens regionalization
C. strengthens individualism D. weakens local attachments
2.The influence of globalization on authenticity is that it ________.
A. weakens the authority of authenticity
B. prevents the development of authenticity
C. enhances the importance of authenticity
D. promotes the maturity of authenticity
3.In terms of campaigns for language protection, America differs from Spain and Mexico in that ______.
A. its volunteers have enough sponsorship from the state.
B. its locals are not interested in finding native Americans.
C. its youths are eager to pass on the local traditions.
D. its movements are not political.
4.Which of the following statements is NOT true?
A. Practically, local languages are less used than English.
B. Local languages are more important in daily life.
C. The smaller the world is, the more united the locals are.
D. The relation between localization and globalization is double-win.
The goings-on in the consulting room have become more transparent (透明的) recently. Thank goodness. We know more than the lines supplied by the movies in which the therapist knows all and gives wisdom to those who, sitting on a couch, consult with them. Therapists are interested in how the individual, the couple or the family experiences and understands their difficulties. That has to be a starting place. We can be of value if our first port of call is to listen, to gradually feel ourselves into the shoes of the other, to absorb the feelings that are being conveyed and to think and then to say some words.
The thinking and talking that I do inside the consulting room is at odds with many features of ordinary conversation. Not that it is mysterious, but it isn’t concerned with traditional ways of sharing or identifying. The therapist makes patterns and theorizes, but they are also reflecting on the words that are spoken, how they are delivered and how the words, once spoken, affect the speaker and the therapist themselves.
Words can give voice to previously unknown feelings and thoughts. That’s why it’s called the talking cure. But just as words reveal so, too, can they obscure, and this gets us to the listening and feeling part of the therapy. Whatever and however the words are delivered, they will have an impact on me as a therapist. I might feel hopeless, I might feel energized, I might feel pushed away, I might feel demanded of, I might feel pulled to find solutions.
The influence of the other is what makes any relationship possible or impossible. A therapist is trained to reflect on how those who consult with them affect them. As I try to step into the shoes of the other and then out again, my effort is to hold both those experiences, plus an awareness of my ease or discomfort with what I encounter in the relationship.
Feelings are the bread and butter of our work in the consulting room. They inform or modify our ideas and they enable us to find an emotional bridge to what can so hurt for the people we are working with. Along with the more commonly thought-about theories and ideas we have about the psyche, they are an essential part of the therapist’s toolkit, certainly for me. The talking cure means talking, yes. It also means the therapist is listening, thinking and feeling.
1.The word “obscure” (paragraph 3) is closest in meaning to ________.
A. cancel B. clarify
C. confirm D. hide
2.Which of the following is the writer most likely to agree with?
A. Patients’influence has been neglected by therapists for too long a time.
B. Therapists need to think from their own perspectives as well as patients’.
C. It is no easy job for therapists to realize how uncomfortable their patients are.
D. Therapists had better push away those negative emotions acquired from patients.
3.Which of the following might be the best title of the passage?
A. Awareness of feelings
B. It’s good to talk and listen
C. Theories that help therapists
D. What is the point of being a therapist
