单项选择题

听力原文:Man: Good evening. Today, we invited Professor Lynch, an expert on Arabian culture to tell us some facts about the language that we may not really know.
Woman: Hi, good evening. It's my honor to be here to share my knowledge with everybody.
Man: So, professor, I wonder if all the Arabs speak the same language, Arabic, just like people living in the North America all speak English.
Woman: It is generally thought that Arabic is a single language, spoken, written and understood by people in countries as widely separated as Iraq, Egypt and Morocco, but this is not so. It is only written Arabic (that is, the Classical Arabic of the Koran and the Modem Arabic of contemporary literature, journalism and broadcasting), that is more or less common to the whole of the Arab worlD.The colloquial Arabic, which is spoken in the different Arab societies today, differs as widely between Arab countries as do Italian, Spanish and PortuguesE.
Man: That's surprising! So you mean all the Arabs from different countries can understand others' written language, but not the spoken language?
Woman: You are partly right. In the Arab world, written Arabic acts as a kind of Esperanto, providing a means of communication between educated people of different Arab nationalities. Written Arabic is, paradoxically, spoken too: on the radio and television, in public speeches, as well as between Arabs from different countries. We could call it pan ArabiC.It is used in rather the same way as Latin was used by educated people in Europe in the Middle Ages.
Man: It seems as if there are a lot of differences between written Arabic and colloquial ArabiC.Shall we say that they belong to one language?
Woman: It's a little complicated to explain. As we all know, even in English, of course, there are differences of grammar and vocabulary between the written and spoken language, but this difference is far less than that between the artificial pan-Arabic and the living colloquial language of any Arab country. Moreover, both written and spoken English are recognized in English-speaking countries as belonging to one living language, and both are taught in schools. Colloquial Arabic, on the other hand, is not regarded by the people who speak it as 'proper' ArabiC.Unlike colloquial English, it is not taught in schools, and it is not written; indeed, there is a strong feeling in Arab societies that it should not be used in a written form.
Man: So what language, pan-Arabic or colloquial Arabic, does an Arab, say, an Egyptian, use mainly in his everyday life?
Woman: An educated Egyptian uses pan-Arabic to talk to equally educated Iraqis, Saudis and Moroccans. No reasonable man, however, wishes to talk like a book or a newspaper, and the language that the same educated Egyptian uses with his family and with other Egyptians is quite different. This language is wholly Egyptian, and it is only spoken.
Questions:
11.What mistaken view do most people hold about Arabic?
12.According to the talk, which language is more or less common to the whole of the Arab world?
13.How is pan-Arabic similar to Esperanto?
14.Which of the following is NOT taught in schools?
15.Which of the following statements is TRUE according to the talk?
(31)
A.That colloquial Arabic is the everyday spoken language, which varies from country to country.
B.That Arabic is just one language that all Arabs understand, speak and writE.
C.That classical Arabic and Modern Arabic are two different kinds of written ArabiC.
D.That pan-Arabic provides a means of communication between educated people of different Arab nationalities.

A.Woman:
B.
Man:
C.
Woman:
D.
Man:
E.
Man:
F.
Man:
G.
Questions:
H.What
I.According
J.How
K.Which
L.Which
M.That
N.
B.That
O.
C.That
P.
D.That
Q.
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单项选择题
In a culture in which organ transplants, life-extension machinery, microsurgery, and artificial organs have entered everyday medicine, we seem to be on the verge of realization of the seventeenth century European view of the body as a machinE.But if we seem to have realized that conception, it can also be argued that we have in a sense turned it inside out. In the seventeenth century machine imagery reinforced the notion of the human body as a totally determined mechanism whose basic functionings the human being is helpless to alter. The then—dominant metaphors for this body—locks, watches, collections of springs—imagined a system that is set, wound up, whether by nature or God the watchmaker, ticking away in a predictable, orderly manner, regulated by laws over which the human being has no control. Understanding the system, we can help it perform. efficiently and intervene when it malfunctions, but we cannot radically alter the configuration of things.Western science and technology have now arrived, paradoxically but predictably (for it was a submerged, illicit element in the mechanistic conception all along), at a new, postmodern conception of human freedom from bodily determination. Gradually and surely, a technology that was first aimed at the replacement of malfunctioning parts has generated an industry and a value system fueled by fantasies of rearranging, transforming, and correcting, an ideology of limitless improvement and change, defying the historicity, the mortality, and indeed the very materiality of the body. In place of that materiality, we now have what I call 'cultural plastiC.' In place of God the watchmaker, we now have ourselves, the master sculptors of that plastiC.'Create a masterpiece: sculpt your body into a work of art,' urges Fit magazinE.'You visualize what you want to look like, and then you create that form.' The precision technology of body sculpting, once the secret of the Arnold Schwarzeneggers and Rachel McLishes of the professional bodybuilding world, has now become available to anyone who can afford the price of membership in a health cluB.On the medical front, plastic surgery, whose repeated and purely cosmetic employment has been legitimated by popular music and film personalities, has become a fabulously expanding industry, extending its domain from nose jobs, face lifts, and tummy tucks to collagen-plumped lips and liposuction-shaped ankles and calves. In 1989, 681,00O procedures were done, up by 80 percent since 1981; over half of these were performed on patients between the ages of 18 and 35. The trendy Details magazine described such procedures as just 'another fabulous (fashion) accessory' and used to invite readers to share their cosmetic surgery experiences in the monthly column 'Knifestyles of the Rich and Famous.'Popular culture does not apply any brakes to these fantasies of rearrangement and transformation. 'The proper diet, file right amount of exercise, and you can have, pretty much, any body you desire,' claims an ad for a bottled mineral water. Of course, the rhetoric of choice and self-determination and the breezy analogies comparing cosmetic surgery to fashion accessorizing are deeply misleading. They efface not only the inequalities of privilege, money, and time that prohibit most people from indulging in these practices, but also the desperation that characterizes the lives of those who do. 'I will do anything, anything to make myself look and feel better,' says a contributor to the 'Knifestyles' column. Medical science has now designated a new category of 'polysurgical addicts' (or, as more casually referred to, 'scalpel slaves') who return for operation after operation, in perpetual quest of that elusive yet ruthlessly normalizing goal, the 'perfect' body. The dark underside of the practices of body transformation and rearrangement— reveals botched and sometimes—fatal operations, exercise addictions, and eating disorders.WA.only the rich should undergo such proceduresB.doctors should worry about medicine, not ethicsC.advertising should accurately reflect popular cultureD.nature should not be tampered with unnecessarily
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G.only
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J.nature
单项选择题
An eccentric is by definition someone whose behaviour is abnormal, someone who refuses to conform. to the accepted norms of his society. This, of course, immediately begs the question, 'What is normal?' Most of us, after all, have our quirks and oddities. It may be a passion for entering newspaper competitions, a compulsion for collecting beer mats, a tendency to write indignant letters to the press on every conceivable subject. Eccentricity is the assertion of our individuality. Within most of us that urge is constantly in conflict with the contrary forcE.It is as though in the depths of our psyche we have two locomotives head-to-head on the same track, pushing against each other. One is called individualism and the other conformity and in most of us it is conformity that is the more powerful. The desire to be accepted, loved, appreciated, to feel at one with our fellows, is stronger than the desire to stand out in the crowd, to be our own man, to do our own thing.Notice, for example, how people who have unusual hobbies, strong opinions, or unconventional behaviour, tend to congregatE.They form. clubs, hold meetings, and organise rallies where they can get together and discuss their common enthusiasms or problems. The important word is 'common'. They look for other people with whom they can share what in the normal run of events is regarded by relatives, friends and neighbours as an oddity. A crowd, even a small crowd, is reassuring.Probably all of us recognise a tension within ourselves between the two forces of individualism and conformity, for at the same time that most of us are going with the crowd, we tend to resent any suggestion that this is what we are doing. We feel a self-conscious need to assert our individuality as when the belligerent man at the bar informs his small audience, 'Well, I say what I think.' Or the wary stranger to whom we have just been introduced announces, 'You must take me as you find mE.I don't stand on ceremony.'Any of us can, at any time, reverse this trenD.We can stoke the boiler of individualism, assert our own personality. Many people have made it to the top in their chosen professions, basically by doing just that. One example is Bob Dylan, the American singer, who has gone on record as saying, 'When you feel in your gut what you are doing and then dynamically pursue it— don't back down and don't give up—then you're going to mystify a lot of folk.' But that self conscious assertion of individuality is not eccentricity, at least not in the early stages. When a pop singer deliberately wears bizarre clothes to gain publicity, or a society hostess makes outrageous comments about her guests in order to get herself noticed in the gossip columns, that is not eccentricity. However, if the pop star and the society hostess perpetuate such activities until they become a part of themselves, until they are no longer able to return to what most of us consider 'normal behaviour', then they certainly would qualify. For the most important ingredient of eccentricity is its naturalness. Eccentrics are not people who deliberately try to be odd, they simply are odD.The true eccentric is not merely indifferent to public opinion, he is scarcely conscious at all. He simply does what he does, because of who he is. And this marks the eccentric as essentially different from, for example, enthusiasts, practical jokers, brilliant criminals, exhibitionists and recluses. These people are all very conscious of the world around them. Much of what they do, they do in reaction to the world in which they livE.Some wish to make an impression on society, some wish to escape from society, but all are very much aware of society. The eccentric alone goes on his merry way regardless.According to the writer, eccentric people ______.A.want to show that they are differentB.try to do what is expected of them.C.express their own views in publicD.pretend to be something they are not
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According
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A.want
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C.express
K.pretend