大学体验英语第四册 课文翻译

大学体验英语第四册课文翻译

第一单元无名英雄：职业父亲意味着什么？

在我们的孪生女儿出生后的第一次“约会”时，我和丈夫一起去看了一部名为《玩具故事》的电影。我们很喜欢这部片子，但随后我丈夫问道：“父亲在哪儿呢？”起初我还认为因为一个小小的失误而批评一部很吸引人的家庭影片似乎是太偏狭了。可后来越想越觉得这一疏忽太严重了。父亲不仅没有出现，他甚至没有被提到——尽管家中有婴儿，说明他不可能离开太长时间。影片给人的感觉是，父亲出现与否似乎是个极次要的细节，甚至不需要做任何解释。

新闻媒体倾向于把父亲的边缘化，这只是一个例子，它反映了在美国发生的巨大的社会变化。大卫?布兰肯霍恩在《无父之国》一书中将这种倾向称之为“无需父亲”观念。

职业母亲（我想这应是与无职业母亲相对而言的）奋斗的故事从媒体上无尽无休地轰击着我们。与此同时，媒体上绝大多数有关父亲的故事又集中表现暴力的丈夫或没出息的父亲。看起来似乎父亲惟一值得人们提及的时候是因为他们做家务太少而受到指责的时候（我怀疑这一说法的可靠性，因为“家务”的定义中很少包括打扫屋顶的雨水沟、给汽车换机油或其它一些典型地由男人们做的事），或者是在他们去世的时候。当布兰肯霍恩先生就“顾家的好男人”一词的词义对父亲们进行调查时，许多父亲都回答这一词语只有在葬礼上听到。这种“无需父亲”综合症的一个例外是家庭全职父亲所受到的媒体的赞扬。我并非暗指这些家庭全职父亲作出的承诺不值得人们的支持，我只是想指出在实际生效的双重标准：家庭全职父亲受到人们的赞扬，而家庭全职母亲和养家活口的父亲，所得到文化上的认同却很少，甚至完全得不到。

我们用来讨论父亲角色（即没出息的父亲）的话语本身就显示出人们对大多数男人默默无闻而自豪地履行对家庭承担的责任缺乏赏识。我们几乎从来没听到“职业父亲”这一说法，在人们呼吁应该考虑给予工作者在工作地点上更大的灵活性时，很少有人认为这种呼吁不但适用于女子，同样也适应于男子。我们这个社会表现出似乎家庭职责对父亲来说并不象对母亲那么重要——似乎事业上的满足就是男人生活的全部。

更让人感到侮辱的是最近媒体的这种倾向，即把家庭主妇看成是一种“地位的象征”——就像一辆名贵的汽车，只有据说少数男人才享受得起这种奢侈与豪华。这暗示家里有家庭主妇的男人比那些妻子在外工作的男人日子过得更舒适，因为他们拥有全职管家这种“奢侈品”。然而，实际上作为家庭惟一挣钱者的男人要承受很多压力。当他们的那份工作是家庭收入的惟一来源的时候，失业，或者甚至只不过是受到失业的威胁，对他们来说显然构成更大的困难。同样，家庭惟一的工资收入者在想辞去不太满意的工作时，其灵活程度也要小一些，因为这种工作变换会使他们失去收入。此外，为了给家庭挣更多的钱，许多丈夫超时工作或兼做第二职业。对于这些男人来说，正是这份工作所支撑的家庭，使得他们值得付出努力。很多男人相信母亲呆在家里对小孩十分重要，这种信念使得他们乐意地担起家里惟一挣钱人的担子。

目前，研究者们普遍认为家庭中没有父亲会对小孩——因此对整个社会——带来严重的问题。然而，我们这个社会并没有把“普通”父亲作为正面角色为未来的父亲树立榜样，相反地，却常常持放弃态度，认为传统的父道从最好的方面说是已经过时，从最坏的方面讲就是危险的反动。这使得许多男人对他们作为父亲的角色的价值提出疑问。

作为一个社会，我们需要认识到对于孩子来说，父亲是与母亲同等重要的，不仅仅在经济支持上，而且在感情依靠、教育和纪律训导方面都是如此。我们仅仅意识到没有父亲是一个问题是不够的，也不能只是站在坟墓旁边哀悼“顾家好男人”的去世，随后又找一个人来替代他（请问一问已失去父亲的人，这是否可能）。我们必须承认我们是如何贬低了父道的价值，我们必须努力向男人们显示，他们在孩子们的生活中是多么不可缺少，多么重要。

那些每天都在努力去爱和支撑他们的家庭，力求做一个顾家好男人的父亲，那些无名英雄，需要我们的承认，他们所付出的一切需要我们的感谢，因为他们值得我们的认同和感激。第二单元为什么数字文化对你有好处？

最近，新闻媒体以及社会学家和行为学家们都发出大量警告指出：网络空间危险重重。其实，万维网与世界上其它任何事物一样并非天然地有害。它并非某种看不见摸不着的实体，能使危险降临进入它的每一个人。实际上，网络就其本身而言是相当无害的，它没有超越其使用者并改变他们的存在的特殊功能。正如古老的传说指出的一样，吸血鬼不请不会自入家门来伤害你，互联网也不会不请自来地使你堕落。除孩子和意志薄弱者外，它不可能造成本来就不存在的东西…

（1）如同酒精的作用一样，网络仅仅是将已有的事物放大：

专家们担心，网上盛行的隐藏装假对参与数字文化的人来说是危险的。他们告诉我们，我们不知不觉地全都会使用假身份，一个个变得残缺不全面目全非，以至于连自己都不敢肯定自己究竟是谁。全错。只有那些在“现实生活”中表现得诡秘莫测，毫不坦诚的人，才感到被迫要在网上伪装自己并用其它方法提供虚假情况。网络只不过为他们增添了一种实施欺骗的工具。

因为我们了解现实生活中的这些人，所以被这些人欺骗的可能性很小。因特网并不会“引起”人们去装扮成另一些人。至于数字文化中人被这些不诚实的家伙欺骗的问题，就如同“现实”生活中一样，网上同样有许多“信号”会揭露他们的骗术。有水平的网迷能识别在线人行为所发出的很多危险信号。尤其是经过一段时间之后，别的用户的意图常常是非常清楚的。

有人试图在网上欺骗我们时，常常会明白无误地表现为自我矛盾，这是力求取信而过分涂抹，甚至说话虚假、令人难信的必然迹象。同样，与在“现实世界”中一样，许多其它令人讨厌的倾向在网上也都能很容易地识别出来。孤芳自赏（一切围绕“我我我”）在网络上也老远就会被发现，因为他们都是些只说别人反话或坏话的人，认为只有吹灭他人的蜡烛自己才能闪光的人。

（2）网络能让人展现其最好的一面：

“现实生活”中爱好交往和直率的人在网上也会展现相同的个性。多数人网上和网下都一样爱找乐趣，即使不是有过之而无不及，也与他们平时在聚会上、在工作中和在当地的酒吧里一样喜欢寻找乐趣。然而无可否认，有些人没有烈性酒作伴，你和他们在一起就不会那么欢乐。

害羞的人在网上比在“现实世界”中会得到更为“安全的”环境，并且在网上能学会更自由地表达自己（你从未见到过有人会在电子邮件上结结巴巴地说话，对吗），网络会使他们增强信心，获得交际技能，而这些又最终会扩大到他们生活的其它方面。现实生活中喜欢帮助他人的人常常在网上也愿意尽力帮助他人。

（3）网上评价人的方式不同：

在互联网上，对人的评价是看他们的个性、信念和网上行为，而不是看他们的外表长相。这很好，因为它不仅会给其貌不扬的人机会，也会使长相漂亮的人必须要说话值得一听才会引起别人注意。

（4）人们更加坦率：

由于在互联网上不必使用真名并提供真实身份，许多人近日来更加坦诚，畅吐心曲。

（5）我们联到一起了：

参与数字文化的人都非常了解，网上有大量重要信息，并能提供许多改变他们生活的机遇。网络为我们中间的许多人打开了许多大门，这种选择是他们在其它面所不能得到的。从事研究的可能和上网与人联系就是两个这样的机会。

（6）我们懂得了语言的威力并学会了更善于倾听：没有面部表情、身体语言或外表长相的干扰，数字文化的成员已学会了词语的威力…，包括他们自己的和他人的词语。我们透彻地懂得将词语简单地组合起来就能损害、伤害和冒犯他人，也可以表现幽默和提供帮助、支持和鼓励。多数富有经验的网络成员已经修炼成为语言大师，他们慎重地措词，准确地表达自己的意思以避免被人误解。

由于互联网的缘故，我们中的许多人已经学会更好地倾听。我们不但要更慎重地斟词酌句，我们（尤其是那些通过电子邮件而不是聊天室交流的人）还必须等待，等待他人结束后我们才能说话或者回答。

第三单元版权的十大神话

1)如果没有版权标识，就不会受到版权保护。这在过去是事实，但现在情况就有所不同了，几乎所有大国邮遵循伯尔尼版权协定，比如，在美国，自1989年4月1日后，几乎所有个人创作以及原创的作品，不管它是否有版权标识，都受到版权保护。大家默认的是他人的作品已受到版权保护，不能随意复制，除非你能确信它不受版权保护：有些年代久远的作品如果没有标识，就不受到版权保护，但坦白地说如果这一点不能肯定，你就不应冒这个风险。

2)如果我没有为此收费，就不算侵权。错。你是否收费可能对法庭上判罚金的额度有所影响，但那只是在这一法律条文下量刑的主要区别。即使你免费分发他人的作品，仍然是侵权。而且如果危及到他人财产的商业价值，仍然会被罚以大额赔偿金。个人的音乐拷贝是唯一的例外，不被列入侵权行为。不过法庭上似乎有这种说法，个人拷贝不包括像纳帕斯特那样的大规模匿名复制行为。如果该作品没有向业价值，侵权多是技术性的，不会受到起诉。

3)如果已被发送到世界性的新闻组网络系统(Usenet)的材料，那就不受版权限制。错。现代社会里任何东西都要受到版权限制，除非所有者明确表示它不受版权限制。要确定它是否受到版权限制，必须得要作者／所有者的书面证明：“我准予某某不受版权限制。”

4)我的帖子只是合理使用。“合理使用”可以免除版权限制，它的设立使人们可以使用某些作品，而不必经过作者的同意，这些作品包括解说词、模仿诗文、新闻报道以及那些对受版权保护的著作的研究和宣传的作品。这一规定非常重要，有了这一规定版权法就不会成为妨碍你自由地发表作品的绊脚石。但涉及到故意侵权和损害具有商业价值的作品时就要慎重考虑了。你做过这样的事吗?由于你自己没有时间写文章，或是为了让你的读者免受给《纽约时报》网站缴费之累，于是就从《纽约时报》上复制一篇。这种行为不是“合理使用”。合理使用通常只是一条简短的摘录。

5)如果你不保护好你的版权你就会失去它——有人就可以取得那个名字的版权。错。现在，版权是一直有效的，除非它明确被出让。你也不能取得某个名字或类似的缩略词的版权，几乎所有标题本身都不可以有版权。你或许会设想某些与名字有关的商标，如果不加以保护是否会削弱或者丧失。例如“苹果”电脑，虽然苹果只是一个普通的单词，但只有用于电脑时，苹果电脑才拥有它。而苹果唱片则只有用于音乐时才拥有它。没有特定的上下义，两者都不能单独拥有这个单词的版权保护，因此拥有一个标记并不意味着拥有完全的支配权。第四单元学英语既有乐趣又有回报

文学的研究——包含对哲学、宗教、历史事件的发展和观念由来的研究，不仅是文明，并且有教化作用，而且是流行的和实际的。在所有从文理学院毕业并获得学士学位的人中，有六分之一的人主修英语。让人惊异的是，这些毕业生能胜任范围相当广泛的工作。他们的经验表明，这种广泛流行的偏见是错误的，即英语专业的学生只能从事新闻和教学工作：事实上，主修英语的学生也为未来从事法律、医学、商业和公职等职业做了相当好的准备。

有人时常劝告期望上法学院或医学院的大学生要学习与他们的择业有直接联系的严格制定的课程。有人还建议未来法学院的学生应该选修政治、历史、会计、商业管理，甚至人体剖析学、婚姻和家庭生活等课程。未来医学院的学生被引导学习多种理科课程，实际上，这些课程比他们考入医学院所需要的理科课程要多得多。令人惊讶的是，许多法学院和医学院却指出，如此专门化的准备不但没有必要，而且并不可取。没有什么“法律预科”课程：上法学院和从事法律行业的最好的准备是培养学生能够进行批判性的思考；能够进行清晰的合乎逻辑的自我表述；能够对他人的动机、行动和想法进行敏锐的分析。这些技能也正是英

语专业要教给学生掌握的技能。

此外，要进入法学院就读，通常需要具有合格院校颁发的学士学位，还需要拿到最低限度的各课平均积分点，和在法学院录取考试(L.S.A.T.)中取得一个通得过的得分。这项测试包括三个部份：首先是测试阅读理解、图型分类和书面材料评估等能力。测试的第二个部份是考核对英语语法和词汇用法的掌握能力，组织书面材料的能力和文字编辑的能力。第三个部份是检测学生的文学、艺术、音乐、自然科学和社会科学的一般知识。显而易见，主修英语的学生参加法学院录取考试会得心应手。

至于医学院，入学要求主要的一条是修满32个学时的理科课程。这一要求对主修英语的学生来说肯定不成问题。另外，许多医学院校要求学生必须在医学院入学考试中取得规定的最低分，这一测试对全面发展的文科学生来说又十分有利。医学院入学考试检测四方面的能力：同义词、反义词和词语联想能力；从分数到立体几何学的基本数学知识；文学、哲学、心理学、音乐、艺术和社会科学的常识；以及熟悉中学和大学初始阶段教过的生物学、化学和物理学基本原理的程度。理科基础扎实的主修英语学生完全有能力参加这一考试和医学院入学考试，他们的阅读、分析、阐述和准确交流的能力使他们更胜一筹。学医和行医只会从对人的行为的动厂洞察中受益无穷，而这种洞察却是文学研究才能提供的。

很明显，如此的洞察力对计划以经商为业的学生来说也是很有价值的。这样的学生应该考虑的是，挑选主修对商科有侧重的英语课程是有优势的：这种课程的目的在于在提供文科教育的同时，也为从商职业做准备。对这种教育计划的需求是显而易见的：只有技术性资格的毕业生能找到从商工作，但却经常难以居其位。《华尔街杂志》）和《大学生就业杂志》都有报道，说越来越多的著名商学院的毕业生发现他们自己经常从一种工作或一家公司跳槽到了另一个工作或另一家公司，在一个工作岗位上干不了十二个月。雇主们抱怨说，这些表面上年轻有为的男女们根本不会有效地交流，因为他们的文字能力不够强；他们不能够从管理人员培训中学到东西；他们不能够进行有效的口头表达；他们不能用书面形式报告他们的工作进展或问题；他们不能够指导其他工作人员。然而，分析和交流的技能却是管理的最根本的需要。

因此，偏重商业经营管理的主攻英语的学生为未来从事商业管理作好了充分准备。对涉及从银行、保险到通信乃至制造业等众多领域的将近400家公司进行了有关调查，针对是否聘用具有英语学位文凭的毕业生，甚至没有受过业务领域的专门培训的毕业生这一问题，百分之八十五的公司说他们聘用过。拥有英语学位文凭的大学毕业生在营销、系统工程、人事管理、销售、编程、项目设计和劳资关系等领域都工作得十分出色。

主修英语的学生也正在各级政府提供的上千种岗位上工作。就拿可以算得是美国最大的雇主联邦政府来说吧。从海军陆战队到矿务局，从商业部到国家公园服务处，联邦政府各种机构雇佣的劳动大军近三百万人。主修英语的学生适合做其中的许多工作。最近，向51个联邦政府机构调查了同一个问题：是否聘用有英语学位文凭而却没有受过专门行业训练的大学毕业生，88%的这些联邦政府单位的回答是肯定的。主修英语的毕业生能胜任联邦政府的一系列工作，从索赔审议到外交官到公路安全管理专家等等。再说，那些要求高薪高位的人可能还需要参加一种考试，也就是说，联邦政府每年都要举行“业务和管理职业考试”对大约10,000种工作岗位的求职者进行考核，而测试的焦点仍然侧重语言技能：理解、分析、阐述、理解概念间逻辑关系的能力，以及解决用文字表达问题的能力。毫无奇怪，主修英语的学生时常在这一考试中获得高分。

简而言之，英语专业既无局限性又很实用：学习英语是对职业生涯的绝好准备。

第五单元道德利益怎样在商业中遵纪守法获得成功

道德利益，它存在于商业中，以及所有其他领域里。大家都知道各行都需要有一点伦理道德—你不能永远欺骗顾客并侥幸逃脱。但是如果你果真能侥幸逃脱，那就算你的幸运——利润回会滚滚而来！这可能就是你所指望的好处，为此你不愿放弃自己的指望。

寻求道德利益的概念是商界思考伦理道德的新途径，这种新途径不是仅仅用于调节奢望与良知之间的冲突。如果人们具有道德目标意识不仅不会削弱他们获得成功的动力，反而能帮助他们个人和公司获得最大成功，即最高利润。

人们对商业成功总是持有愤世嫉俗的态度。大家对商业道德的理解大致如下：

道德行为是社会为了保护公众利益不受商业欺诈而强迫商界咽下的一服苦药。

道德会妨碍利欲熏心的人们为达到目的而采取的冷酷无情的行为。

赚钱就不可避免地要被贪婪、欺诈和盘剥的行为所玷污。

追求利润与任何道德、公平、体面和仁慈的事情是背道而驰的。

对赚钱持怀疑的态度由来已久。圣经警告说，一个有钱人要进入天堂比让一头骆驼钻进针眼还要难。十九世纪法国小说家巴尔扎克（Honoréde Balzac）写道：“在每一笔巨大财富背后都隐藏着巨大的罪恶。”英国作家切斯特顿在20世纪初也论述过同样的主题，指出商人是“唯一要对其职业永远说抱歉的人。”

现代媒体常常把商业定义为一种既自私又贪婪的运作，过程是极其腐败和冷酷的。在电视和电影中，商业挣钱充满了贪婪、盘剥和尔虞我诈。这些逼真的描绘日后甚至变得更加尖刻。1969年，在非利普〃萝斯的《再见》一剧中的商人哥伦布忠告剧中主人公时说，“要想在商界站住脚，你就得多少有点做贼的本领”。华尔街20世纪80年代的偶像哥登〃节科有一句经典名句：“贪婪为好”，与他相比，哥伦布看起来就象一个慈祥而明智的父亲形象。

然而一些重要的商界观察家对此又有不同的看法。如象颇受读者喜爱的斯帝夫科〃威和汤姆〃皮特斯等著名权威，他们都指出了怜悯、责任、公平和诚实等道德操守的实际作用，如他们认为道德是成功秘诀中的首要组成成分，道德标准不仅是值得称赞的选择，也是商业兴旺的必要动力。这些言词是毕业典礼致词和其他个人德行证明书中一个常有的主题：从长远来看，道德高尚的行为有助于建立信任和信誉，从而推动事业的发展，相反，伦理道德的瑕疵最终会导致事业的败落。幽默家多萝斯帕克在她所题写的警句中抓住了这一观点：“时间会揭露所有的谎言。”

那么谁的观点是正确的呢？是主张道德和商业水火不容呢，还是主张道德和商业相辅相成呢？是否好人最终完蛋，那些主张做好事求成功的人是最终的赢家？商界到底是一个贼窝，还是诚实人的天堂？

我与哈福大学的霍华德〃加德纳和克来蒙研究生院的米哈利〃斯克珍特米哈利两位同行在一起，于1998年到2000年期间，通过采访40位高层商界领导，如麦当劳的总裁杰克〃格林伯格和已仙逝的华盛顿邮报发行人凯斯琳〃格雷厄姆等，我研究了这个问题，这是我们共同合作的“良好工作项目”的一个部分。我们发现一种强烈的道德追求意识不仅会促进商业的发展，而且会为建立繁荣的产业提供强大的优势。事实上，道德追求意识是商业成功的核心。道德不仅是只能让人保持诚实、摆脱困境的约束力量，更为商业欲望、激情和创新创造了肥沃的土壤。

这与你在典型的商业伦理课上会遇到的道德观大相径庭。这些差异是如此之大，因此在讨论伦理道德在商业中的作用时，我现在要说道德涉及的不是一个方面。商业道德有三个清晰的侧面，它们分别是道德的告诫，仁慈感和道德的进取心，每一个侧面在确保商业成功中都在起着特有的作用。

第七单元面对退休的恐惧

"等到你退休的时候，你就完了-你也就死了。"这句简单而又广为接受的话语是一个77岁的公司创始人甚至在他结束退休生活, 又从他儿子那里重新拿回公司控制权之前常常念叨的一句话。对于很多人来说，从他们所创下的事业中退下来似乎是一个生与死的大事。难怪很少有人有这个勇气或想法去面对它。这种对退休的恐惧常常在很早时候就表现在不愿意或不能够推行继承计划。我们发现，这些不能够完成，甚至不能够开始执行继承计划的人往往有三种主要的观点：

"退休令我恐惧"。

"我们将失去一切"。

"这个事业就是我自己"。

退休是令人惊恐的。在这样一个平静的生活尤其值得珍惜的时代，退休是一次崭新的前途未卜的旅程。个人的经济保障也是坚持掌控企业的一个强有力的动力。对于那些创业于家庭贫寒或失业时期的人来说，他们更加难以"交班"。

对于许多成功企业的创始人来说，他们的企业就是他们自身。据说有一个90多岁高龄还在掌管公司的女老板，"工作就是她的氧气"。有的企业家开始创业时至少部分是为了向曾经拒绝过或怀疑过他们能力的前老板证明自己的实力。我们发现这些人比大部分人都有更加强烈的欲望抓住自己的企业不放。

因为这些或其他一些原因，有太多的企业创始人拒绝退休。他们坚持认为只有他们才有能力经营好这个企业。妒嫉或因权力旁落而产生的不安全感导致了人际间的矛盾。这妨碍了继承计划的进行，甚至限制了未来继承者才能的发挥。

如果一个企业领导人还没有达到他所期望的目标，他往往会希望有机会继续留下来。企业继承这一过程就成了一场战争而不是一个温文尔雅的交接。然而，这场战争的各方都应该记住邱吉尔在警告国会时所说的一句话："如果我们就过去和现在之间展开争论的话，我们将发现我们已失去了未来。"

幸运的是，有许多企业家也在设法勇敢地、开放地、及早地面对继承计划。由于企业的继承对于家族式企业的延续来说是最重要的一个问题，所以我们就对这些正在进行继承计划的企业的构成和背景尤其感兴趣。

我们得出了这样的结论：这完全一个认识或态度问题。那些能够安排继承计划并能够交班的企业家并不一定出自大企业或小企业。他们并非出自管理有些脆弱或需要亲自参与管理的企业。他们甚至也不一定有比较合格的接班人来接手他们创下的基业。他们只是对退休的认识或态度不同。他们看到的是，玻璃杯一半是满的，而不是一半是空的。

以下几个关于退休的态度有助于企业的传承：

"企业交接之后还有另外的生活。"许多企业老板曾亲眼目睹过有人"死于马上"的不幸经历。他们有过伙伴或朋友年纪轻轻的就故去了，根本就没有机会退休。或者他们的父母当初也不肯让他们接班。所以现在他们无法设想再把这种压抑感强加给下一代。这些企业老板把退休看作是他们不愿意错过的一段人生经历。

"我已经得到太多我想要的了"！我们发现，凡是那些能够合理地安排继承计划的人都非常希望能在比较年轻的时候，比如50到55岁的时候，就能做更多的其他事情。他们已经非常积极地参与一些新的爱好活动，比如教书、从政、开办新企业或从事慈善事业。他们也着手加快继承者的准备工作，这样他们就能有更多的时间- 甚至全部时间-来做其他事情。他们不是从以前的工作中退下来，而是去迎接新的机遇。

"这里有一项事业正等着我呢"。从我们自己的经验看来，对于那些通过买断经营权而购得企业的老板来说，他们要比亲自创办企业的老板更容易面对企业继承计划。他们似乎能认识到董事长会变，但企业还要继续发展。正如有个企业领导人所说："我坚持不放手不是因为我对企业来说是必不可少的，而是因为企业对我来说是必不可少的。"在明白了这一点之后，他就从其他方面去发掘生活的意义，不断向前进取。

不幸的是，我们的社会没有充分肯定那些为进行继承计划而做出艰难抉择的人，他们甚至是冒着很大风险作出抉择的。我们崇拜那些企业的开拓者、建设者、领导人，但我们极少看到有关那些将自己的企业温文尔雅地成功转交给后继者的人的报道，我们也极少为他们的

行为报以欢呼。而这似乎才是更难得的才能和成就。

也许这就是为什么管理权威彼得〃德拉克把继承计划称之为对领导人的"伟大品格的试金石"。过了这一槛，领导人将走向新的挑战和乐园。

Listening

Chapter 1 lecture

Chapter 1 Language and Learning

Page 8 Activity 2 Listening for Main Ideas

Lecture: To School or Not to School

Lecturer: Good afternoon. Welcome to the first lecture of your teaching methods course. Before we begin the practical part of this course,that is, the actual methods you will use as teachers in the classroom,I would like to ask you a few questions.When future great artists and scientists are in your classrooms,will you recognize them and know how to encourage them?When someone asks the next Picasso or Marie Curiewho was important in his or her schooling, will he or she name you?Do you think that teachers, in general, are able to help scientificor artistic geniuses develop their gifts?These questions are very important for you as future teachers to consider.

Stop 1

First of all, to help us answer these questions,

I think we have to separate the arts and the sciences.

Why do you think I want to do this? Thea?

Thea: Well, the stereotype is that artists are moody and nonconformist and that they don't like to follow rules.

Thea: Well, yes. I think so. They seem different because they often must“get away from it all,”

go off to their workrooms or studios to be creative.You know, you read about opera stars and actors that have to be handled very carefully,so they won't get angry and walk off the job.

Lecturer: Right, Thea. And because they are nonconformists,

we might not expect these students to do well in school.In school environments, students are expected to follow the rules. Of course, rules are not the only reasons why artistic people may not do well in school.Many gifted writers, actors, painters, and dancers have not been enthusiastic about their early education.In his famous books Huckleberry Finn and Tom Sawyer,Mark Twain writes about boys who constantly play tricks in class or don't go to school because they think it is so boring. Like Huck and Tom, Twain was bored by school,and he was beaten by his teachers again and again because he refused to obey the rules and complete his assignments. Yes, Simon.

Simon: Didn't Charlie Chaplin, the comic genius of old movies, also hate school?

Lecturer: You’re right, Simon. He was not interested in school subjects at all, except for plays he could watch or act in.Here's another example of an artist who hated school.Vincent van Gogh, the Dutch impressionist artist,loved being outside watching the light and colors of the countryside as the seasons passed.He only wanted to draw and paint what he saw outdoors and did not want to study with the other students.At eleven years old, he already acted like an artist.Yup! You guessed it. He was moody,and his classmates didn't like him very much.Mark Twain, Charlie Chaplin, and Vincent van Gogh are examples of what we expect to find:

stop 2

...and that is, that schools don't help the artist very much.But there are exceptions to this rule.Martha Graham, the dancer and choreographer who totally changed the art of dance in America,did her schoolwork so quickly and well that her teachers sent her to the library to read

during her free time. And Maria Tallchief,one of the greatest ballerinas of her time,was not a nonconformist.She was an obedient child who tried toplease her parents and teachers anddid well in every subject she studied.famous British poet William Wordsworthwas also happy at school as a child.He did well in math, history, and literature coursesand felt he had a free and happy life at school.

Stop 3

And now what about great scientists?How well did they do in school?Did their teachers see the greatness in them?

In general, as with many great artists,the answer to this question is no.Let's take Thomas Edison as our first example.He was a truly great inventor.He is credited with 1,099 inventions in his lifetime,

including the lightbulb, the phonograph,and the motion picture projector.His elementary school teachers, however,thought he was very strange.He always asked a lot of questions,and this made his teachers feel uncomfortable.So Edison's mother decided to teach him at home.By the time he was nine, he had read most ofthe English classics, including Gibbon’sDecline and Fall of the Roman Empire,a book that covers 13 centuries of Roman history.He was a curious person who read all the time andloved doing experiments.Yes, Winnie.

Winnie: Didn't Edison once set fire to his father's barn in order to “see what would happen”?

Lecturer: He sure did. He also built a chemistry laboratory in the basement of his parents'house.

Instead of going to school, he worked to earn money to finance his experiments. Charles Darwin,

the scientist who developed the theory of evolution,was another curious, creative thinker.And he didn't do any better in school than Edison did.Darwin's grades ranged from average to poor.And Darwin, unlike Edison, did not read the classics,even though they were required reading in his British school.Instead, he preferred to study natural history.He continuously collected insects, plants, and rocks.Like Edison, however, he did conduct lots of experiments.Perhaps the most well-known scientist of moderntimes is Albert Einstein, and our discussion would notbe complete without considering his school experiences.Although he did fairly well in school,he didn't like it at all.In fact, he once said, “I hate school.It's like being a soldier.School is like a barracks, and the teachers are likeofficers who tell the soldier what to do.If you don't learn your

lessons by heart,

they scold or beat you.Even if you don't understand what the books say!They are angry when you ask questions,and I like to ask questions.”But there is another side to this story.Even though these scientific giantsexperienced conflicts between the demands ofschool and the development of their own minds,we should not jump to conclusions.

Stop 4

There are other examples of scientists who performed well in school and considered it to be a good place to prepare for their careers. Marie Curie, who discovered the element radium

and invented radiation therapy, was a star pupil in all subjects. In fact, while most of her classmates were having difficulty learning because of the excessive strictness of her Polish school, she refused to fail. She worked very hard and succeeded in spite of the poor teaching methods.Another example of success in school is Lillian Moller Gilbreth, one of the founders of industrial engineering. Because of her shyness, Gilbreth did not attend school until the age of nine,

when she entered the fourth grade and was an excellent student. And Alexander Fleming, who discovered penicillin, loved the one-room schoolhouse he attended in Scotland.He passed his medical school entrance examinations with higher marks than any other student.

Stop 5

So what can we learn from these examples of famous people and their experiences at school?

Yes, Sasha.

Sasha: Well, they were very curious.

Lecturer: Yes! They asked questions. And the traditional teachers did not accept their questions. Part of your job as future teachers is to encourage your students to ask questions. You may have the next great artists or scientists in your classes. How can you tell which ones they are? They are the ones who will ask you more than you know.

Students: (laughter)

Lecturer: Well, that's it for today. See you next time.

Chapter 2 Danger and Daring

Page 29 Activity 2

Listening to Note Specific Details

Professor: Good morning.

Students: Good morning.

Professor: Niagara Falls, the three waterfalls that separate Canada from the state of New York, are famous for more than their spectacular beauty and as a destination for “honey mooners”fromall over the world. Did you know that the two waterfalls at Niagara, New York, known as the American Falls and Bridal Veil Falls and the third waterfall, the Canadian Horseshoe Falls, have been a challenge to a variety of stuntmen and women since the early 1800s? In fact, these powerful waterfalls with an average height of 170 feet and a waterflow of 150,000 gallons per second are still irresistible to a variety of daredevils. Does anyone know what Annie Taylor did on her 63rd birthday in 1901? Student A: I think she was mentioned in the article you gave us for homework. Wasn't she the first woman to go over the falls in a wooden barrel? Professor: Yes! But not only was she the first woman, she was also the first person ever to do this particular stunt. And what did the article say about a man called Kirk Jones?

Student B: He was the guy who went over the falls in 2003, wasn't he?

Professor: Yes, that's true. But you left out a very important part. He did it without any protection. No barrel, no life preserver. Nothing!

Students: Scary. Amazing. Wow! Great!

Professor: But the most famous of all the stunts performed at Niagara Falls was the one performed in the 1860s by Jean Francois Gravelot, who called himself The Great Blondin. He walked to the middle of a wire stretched over the Falls and then did something I would never do in a million years!

Student C: Me neither! The article said that in the middle of his walk on the wire, he cooked and ate an omelette using a small stove and table that he had carried with him onto the wire.

Professor: Right. In fact, he did this stunt several times. And once he even handed down some of the omelette to some passengers on a boat passing below him on the Niagara River.

Students: Wow! Way to go! That's incredible! That's awesome! No way!

Professor: There have been dozens of stunts like these, but since the 1970s, they have been illegal and everyone who has survived a walk or jump or ride over the falls has been taken to jail and has paid a very large fine.

Students: Really? That doesn't seem fair. What for? Aw! Come on.

Professor: Well, mainly the state wants to discourage anyone from doing daredevil stunts at Niagara Falls in order to save their lives. Many people have been killed taking risks like this. And also they want to discourage a circus atmosphere that occurs when thousands of people gather to watch stunts like these. Kirk Jones was lucky. He only had minor injuries. But after he got out of the hospital, he was taken to jail and fined $3,000. It could have been even more. At first they considered fining him $10,000.

Students: Awwwww! That's so mean! What he did was incredible!

Professor: Your response is very typical. To the thousands of people at Niagara Falls on the day that Kirk Jones stepped into the river and then floated on his back casually to the edge of the Falls and then over, and to the millions who later watched him talk about his stunt on the TV talkshows,

Kirk Jones was not a criminal. He was a hero. And I'm certain that thousands of young men and women were envious when he was offered a job as a stuntman in a circus and performed daredevil stunts around the world.

Students: (cheer and laugh)

Professor: OK, OK. So tell me…What motivates daredevils like Annie Taylor, The Great Blondin, and Kirk Jones to risk criminal prosecution, injury, and even death by performing such dangerous stunts? Is it the hope of gaining fame and fortune, the desire for headlines and business deals? It certainly seems so in these cases. But there is another daredevil named George Willig who was nicknamed“the human fly”because he loved to climb straight up the outside of smooth buildings. After climbing one skyscraper, he said he was“amazed at the hullabaloo”he created and insisted that his motives were pleasure, not profit, and increased self-esteem, not glory. He told a reporter that“far above the streets, I was very much alone with myself and at peace with myself... It was a personal challenge; I just wanted the prize of getting to the top.”Psychologists who study what motivates people to take up these kinds of risks agree with Willig. They have categorized stunts such as Willig's as “thrill and adventure seeking”—a subdivision of the larger class of activities called“sensation seeking.”According to Marvin Zuckerman, a leading researcher in this field, sensation seeking is a basic human characteristic. That is, sensation seeking is part of the human nervous system, passed on from one generation to the next and encouraged by the social community. He claims that sensation seeking is a major factor that can be used to determine and classify personality types. It was not the desire for fame or fortune that led George Willig to

become a “human fly”and climb up the outside of skyscrapers. Instead, it was a need for the intense sensation of a risky activity. Zuckerman and his colleagues theorize that we all seek different levels of sensation. Some people are most comfortable with a low level of sensation and don't like risky situations. Others require higher levels of sensation to be happy,and without it, they become anxious or bored. And others require unusually high levels of stimulation to be happy. These are the thrill and adventure seekers, the ones who take up extreme sports such as skysurfing,

bungee jumping, and rock climbing. Researchers distinguish four types of high-level sensation seekers. The first type is the thrill and adventure seeker. This type includes people who love activities that involve speed and danger. These physical conditions stimulate intense sensations in the tissues and nerves of the body. The second type of sensation seeker is called the experience seeker. This type includes people who search for powerful and unusual mental rather than physical activities. Experience seekers may travel to exotic places, listen to the most experimental music,

and use mind-altering drugs such as LSD. Occasionally, experience seekers may rebel against established authority. Zuckerman has nicknamed this kind of sensation seeking the“hippie factor,”

because many of these behaviors were characteristic of the hippies of the 1960s and 1970s. A third type of sensation seeker is the disinhibitor. The form of sensation seeking at work here is called disinhibition and is nicknamed the“swinger factor.”Disinhibitors find their optimal sensation level in activities such as heavy social drinking, frequent sexual encounters, wild parties, and gambling.

The fourth type of sensation seeker is the boredom avoider. Boredom avoiders dislike repetition, routine work, and people who are predictable and unexciting.They frequently feel restless and generally prefer variety over sameness. To determine whether people are higher-level or lower-level sensation seekers in each of the four categories, Zuckerman and his colleagues developed a questionnaire called the“Sensation Seeking Survey,”or SSS. The survey requires yes or no responses to statements such as these:

1. I like to ride in open convertibles.

2. I sometimes like to do crazy things just to see the effects on others.

3. A person should have a lot of exciting experiences before marriage.

4. The worst social sin is to be a bore.

Yes responses to all these items on the questionnaire indicate a person who seeks higher levels of sensation. No responses indicate someone who is happy at a much lower stimulation level. Using the SSS as a tool, researchers have discovered several patterns. First, who do you think are higher-level sensation seekers, men or women? Students: Men! No, no, I think women are! No way. It's got to be men! Why does it have to be that way?

Professor: OK, OK. Let me tell you. Men tend to be higher-level sensation seekers than women, particularly in the first and third subcategories—the thrill and adventure seeker and the disinhibitor. I suppose that's not too surprising, considering when this research was done, but somehow I think we might get different results if we surveyed this class. Students: (laugh)

Professor: And what do you all think the results might be according to age?

Student B: I'd bet people our age tend to take the most risks.

Student C: Well, could be. But it could also be teenagers.

Professor: Well, you're both right! Adolescents and college students have the highest number of high-level sensation seekers. Sensation seeking tends to decrease steadily as people get older,

and very young children do not seem to be high-level sensation seekers. ?However, excessive and dangerous sensation-seeking behavior in 10 to 12-year-olds and teenagers is a serious problem.

For example, two teenage boys jumped off the Brooklyn Bridge. One of them was killed instantly, but the other boy survived. When authorities asked him if he and his friend had understood how foolish this stunt was, he replied that they realized the danger involved but they jumped anyway, “just to see what it felt like.”Now, by recognizing the creative functions of sensation seeking,

doctors are helping children and parents find ways to decrease the self-destructive aspects of sensation-seeking behavior and to increase the self-expressive and creative ones. Well, that's all we have time for today. Finish reading Chapter 17 and we'll go on with this discussion next time.

Chapter 3 Gender and Relationships

Page 39 Activity 3

Taking Notes Using Abbreviations

Students: Hi. Nice haircut. Can I borrow a pen? When's the midterm?

Lecturer: Good morning. Today's lecture is about rites of passage.What are rites of passage? Rick?

Rick: Aren't they the ceremonies that take place when people go from one stage in life to another?

Lecturer: That's right. Rites of passage are the ceremonies and rituals that take place in every society in the world as people go from one stage in life to another. They mark the transition from infancy to childhood, from childhood to adolescence, adolescence to adulthood, adulthood to maturity, maturity to old age, and finally, old age to death. What ceremonies and rituals mark these

transitions in the United States? Get into groups of three and quickly write down what ceremonies

mark these stages and how old people are at each stage. Narrator: Pause now to discuss the lecturer's question. Then continue listening to compare your answers to those of the students attending this lecture.

Lecturer: OK. Group 1. What did you get for the transition from infancy to childhood?

Student from Group 1: Graduation from kindergarten or entrance into first grade in elementary school at age five or six. Lecturer: Good. Group 2, the change from childhood to adolescence? Student from Group 2: Religious confirmations; graduation from elementary school; and starting middle school or junior high school, around age 13.

Lecturer: Good. What about adolescence to adulthood, group 3? Student from Group 3: Graduation from high school or college, or maybe getting a real job, from around age 18 to 20.

Students: (laugh nervously) Oooh! Scary! I don't think I'm quite ready for that! I think I'll wait'til I graduate. Right! Lecturer: Yes, that's right. What about adulthood to maturity, Group 4? Student from Group 4: How about a retirement party, you know, like people have when they retire at 62?

Marti: Or even at age 70, right? It seems that people are waiting longer and longer to retire these days. And at that age, they get the title“senior citizen,”don't they?

Lecturer: That's right, Marti. Some people must work or choose to work beyond maturity until they are elderly. And funerals, of course, mark death. These transitions from one stage of life to another involve changes that might be difficult. For example, children starting school no longer can play all day long. Newly retired people no longer have work to do. Instead, they have free time all day long. Such changes may be extremely stressful. Anthropologists believe that the ceremonies and rituals help relieve some of the stress that comes with the changes. Rites of passage are celebrations of the “passage,”or transformation, of people from one social identity

or role in society to another as they grow older. The rites may also signify a transformation of the mind of an individual, that is, a deepening of the understanding of the meaning of life. Today, we will focus on tribal rites that mark the change of girls into women and boys into men in their society. These rites of passage, rites of becoming a man or a woman, are called puberty rites. Puberty rites are often very dramatic rites of passage. The passage to womanhood or manhood is based on two things: (1) physical maturation and (2) the emergence of secondary sexual characteristics. For girls, it is obvious when the ceremony should take place. It depends on when a girl gets her first menstrual period. With boys, it's not so obvious, but usually their voices change and body hair begins to grow. Although the first menstruation is the obvious occasion for a girl's initiation, in some societies—for instance, the Bimin Kuskusmin of New Guinea—the change from child to adult takes place over a period of years. This is also true of the Carrier Indians of British Columbia. They have the adolescent girls live for three or four years all alone, in complete isolation, after their first menstruation.

Students: Wow! No kidding? All alone? Gee! Really?

Lecturer:Yes, it's time. Now in other societies, the transition from child to adult is celebrated on a single occasion. But understand that all tribal rites of passage, whether they take a long time or a short time, have three stages. The first stage is the rite of separation. In this stage, the person going through the transformation—the initiate, as he or she is called—is removed from his or her previous surroundings. For example, among the Bimin Kuskusmin of New Guinea and the Kurnai of Australia, a boy is suddenly taken from his mother's house and the company of all the women who raised him and never allowed to return.

Randy: Imagine that! No more home-cooked meals. Students: (laugh)

Lecturer: Furthermore, all sports and games of boyhood are forbidden from that time on. Now, the second stage is the rite of transition. This rite involves either a physical or symbolic journey to a place outside normal time and space. The journey usually begins with an ordeal involving one or more of the following: fasting, isolation, humiliation, or intense physical pain. Among the Omaha and Ojibway Indians of the Great Plains, the child and all his relatives are taken to a sacred hut.

The child is attached to a board and acts lifeless during the entire ceremony. The other participants are then symbolically murdered by medicine men. This ceremony represents the death of the childlike person and the beginning of a new life as a man. The child can now identify with the adult males. He has been made one of them. He will now be thought of as an adult member of the society. All of those who participate with him in the ceremony develop a feeling of closeness, or solidarity. Perhaps you have had this feeling?

Marti: Yes, I really felt that when my friends and I climbed Mount Fuji. Boy, did that feel great!

Rene: I know it's not the same as climbing a mountain, but a group of us really felt that solidarity after we stayed up all night together to study for your last exam. Students: (laugh)

Lecturer: That's great, Rene. It's just this sort of solidarity that holds any society together. After an experience like this, the members of the group have a renewed feeling of closeness to each other. Here's another example: During the puberty rites of certain tribes in the lower Congo, the young man must speak a special language and wear no clothes.In this way, all his previous self-concepts, all his ideas about himself and images of himself, are removed. The idea is that he must face his own true nature and, by doing this, come to understand the nature of God. OK, now, the third stage is the rite of

incorporation. The initiate is healed, welcomed back to the ordinary world, and given a new social status. For example, the Omaha and Ojibway Indians end the ritual with a great

feast where they exchange gifts and the initiate receives his new adult name. In both North American Indian and Australian aboriginal societies, these rites of incorporation include showing sacred objects such as masks that the child has never been permitted to see before. So far, the examples of puberty rites that I've mentioned involve young men. Now I'd like to present a couple of examples of female puberty rites. In Nigeria, a girl who is a member of the Tiv tribe lies quietly on the ground next to her mother while an old man cuts the skin of her stomach with a razor. He inscribes three circles around her navel and a vertical line to her chest. Other lines branch outward to both sides and downward. These lines signify the structure of time. They symbolically place the girl at the point where past and future generations meet. The old man rubs charcoal into the cuts.

In three days, the cuts will become infected. Then the girl will bathe and cover the cuts with palm oil so that when the cuts have healed, they will leave scars. A suitor will kill a chicken and present it to her as a gift. Then she can make fun of all the younger, unmarked girls of her society, who do not have suitors. In New Mexico, in the United States, there's a very different kind of ceremony. A Navajo Indian girl is dressed in many layers of colorful clothing. Then she spends four days and nights in isolation in her family house. After the four days and nights, her relatives sing and dance to celebrate the arrival of her first period. She chants a series of traditional verses to identify herself as the daughter of the mythical goddess, Changing Woman. Then the older women of the tribe give her a vigorous massage, symbolically rubbing away the old identity. Now she is considered to be a re-formed person, capable of having children and helping the human race to continue. Although all the ceremonies I've mentioned are somewhat different, they do have one important similarity. The person who goes through the puberty ritual changes from

a receiver of the culture to a giver of the culture. The lengthy preparation periods, the chanting and the singing of ritual songs during the rites provide formal education both in the social customs and in the sacred traditions of the society. In fact, as I said before, many puberty rites symbolize the

death of the old self and the birth of the new.

Rene: Excuse me, but some of these rites seem really painful and difficult. I don't see why this is necessary.

Lecturer: Well, you're certainly not the only one who feels that way! Researchers who observe the tribal rites of passage often have trouble viewing them. On the one hand, many of the ordeals seem unnecessarily painful and oppressive. On the other hand, anthropologists understand that if outsiders change or threaten these rites, it also threatens the life and equilibrium of the society as a whole. But whatever judgment you make about these rites, the fact remains that rites of passage are one of the important ways that human beings give meaning to the changes that occur in life.

OK, that's enough for today. See you next week. Good night, class.

Students: Good night, Professor. See you tomorrow. Bye-bye.

Chapter 4 Aesthetics and Beauty

Listening for the Gist and Most Important Points Conference Presentation: Looking Good Matters—Aesthetics as aPillar of Industrial Design Good evening and thank you for inviting me to speak to you at this beautiful conference in this beautiful building in this beautiful city in your beautiful country. And yes, as you may have guessed, my lecture is about beauty and the idea that looking good really does matter, that the perceived beauty of a product is certainly equal to, and in some cases, more important than, the quality or usefulness of a product. In fact, I propose that the knowledge that industrial designers have about consumer aesthetics is one of the most—perhaps

the most—important pillars of product success. The customer's sense of what is beautiful may very well be the prime factor that moves the product in the marketplace. Now some of you may think I'm exaggerating just a bit, but certainly all of us, being industrial designers, will agree that design is the single most important way a business connects with its customers. It doesn't matter if you design furniture or factories, widgets or websites. It is the design of a product that users invariably encounter first. They see it first, before they use it. And when they see it, the product either has the “wow”factor, or it doesn't. You know, that moment when you say, “Wow! That's beautiful! Gotta have it.”Or at the very least, it's that subliminal split second when you choose that product way down there on the lower left shelf rather than the one that's at eye level—right there on the shelf in front of you—because there's something about the one way down there on the left that caught your eye that was simply more attractive than the other product right in front of you. Now…all of you are familiar with Brooks Stevens, one of the illustrious founders of the Society for Industrial Design who designed every type of product you can imagine, from toasters to trains, but is probably most well known for his design for the first Jeep and his “wow”factor designs for Harley Davidson. And he, of course, coined that famous, or infamous, term planned obsolescence, shamelessly insinuating that design is a mere marketing ploy, a slight of hand, a trick to make consumers think they need the newest model or version of a product and that they“need it now.”He created quite a stir when he first introduced that controversial concept and though most of us have moved beyond, or perhaps back, to a more globally ethical notion of the responsibility of designers, there is one point that he always hammered home that we can all agree on. And that is: that consumer aesthetics, what the end-user, the consumer, thinks is beautiful, really counts—and counts big. OK, I can tell that most of you are with me, but just in case we still have any doubters out there . . . think about this. In the average home, faucets are used in three locations: the kitchen, the bathroom, and perhaps out in the garden, right? Now in each location, you can choose either single handles for your faucet or double handles. OK, now that makes a total of six designs in all, correct? Yet the last time I went to my local home improvement store

to pick out a faucet for our kitchen, I counted no less than 158 faucets on display. I'm not kidding.

They were all manner of shapes and sizes—and finishes ranging Anyone who has ever watched a

an ancient bronze statue. Beneath their outward appearance, though, faucets are pretty identical as far as function goes. By

and large, they all perform excellently and will last for a good number of years. It's obvious then that what sells faucets is how pleasing their appearance is to the eye of the consumer. I once learned in school that the difference between humans and other animals was that humans could use tools to make things. nature program about monkeys or chimpanzees using branches as a device to grab or dig for food. I think, instead, that what really separates us from the chimps is not our ability to design tools, but our ability to design tools that are beautiful. And this desire for beauty in our environment drives us to seek pleasing aesthetics in the cars we drive, the homes we live in, the fabrics that cover us, and even in the boxes that contain our breakfast cereals. Let me give you another example of how form may be more important than function. And this one might very well be an eye opener for some of you. I have a friend who designs medical devices.

Now one would think that the only important features of a medical device are safety, durability or strength, and whether or not it performs its intended function well. Does it keep the patient alive or not? Does it provide mobility for the patient or not? Does it allow the surgeon to operate with precision…Well, you get the idea. Now this is the interesting thing. My friend informs me that looking good matters in this area of industrial design as well as in any other. It turns out that the appearance of a device has a critical effect in the following ways: First, there is the inevitable“wow”factor.If the device has a high “wow”factor for the user, it will be used more often and more appropriately than if it doesn't. This is true for both patients and doctors. Second, if the user senses that the device is “up to date”(and this is often judged by its looks), then the user will have more confidence in the product. Again, true for both patients and doctors. And third, it has been shown time and again that a more attractive physical environment, including the medical devices used for treatment or rehabilitation, is highly correlated with better patient outcomes.

This is especially true for children. If the devices are attractive, they are perceived as helpful

and not harmful and the children actually get better faster. So... now we can get back to the crux of it. If we accept that looking good matters . . . the problem for industrial designers is how to describe or define“beauty”in terms of the user experience. What makes a product more beautiful to the consumer, more attractive, than another product? Is the perceived beauty of a product merely what's“in”or trendy in a particular culture at a particular time? Or is the true beauty of a product something more permanent? Does the beauty of a product reside in its genius or usefulness? Does it have timeless beauty? Is there a type of beauty in a product that could be considered universal? What do you think? I'd like you to discuss these questions with the three or four people sitting near you for a few minutes. Then I'd like to hear the highlights of your group discussions. In the next phase of today's training session,we'll chart your ideas and see if we can collectively come up with some cohesive thoughts on this most important topic.

Chapter 5 Transitions

Page 89

Activity 2

Listening for Figurative Language Radio Program: The Stages of Life—A View from Shakespeare In some ways, life is like a giant puzzle. To construct a puzzle, you have to gather and put together the parts. Similarly, we gather and piece together our life experiences as we learn and grow and change. Hello. This is Grace Powers and welcome to Transformations, the show that talks about change—in ourselves and in our society. Tonight we are pleased to have with us the distinguished professor of English literature, Fred Alley, who will speak about Shakespeare’s view of the stages of life. We hope you’ll enjoy the program. We’ll have a call-in discussion afterward as usual. Our newsletter has a speech from Shakespeare’s play, As You Like It, in the latest issue. Professor Alley will be referring to this speech in today’s presentation. And now, Professor Alley.

Thank you, Grace. Now . . . most people look forward to changes in the future. We hope that these changes will bring good fortune, yet we also know that not all changes are good. We want to see time and change as positive, but let’s face it—we also see time and change as negative because they always bring our decline and eventual death. In my view, the ways people react to change

are more important than what actually happens to them. Frankly, I think that some people waste time worrying about what they weren’t able to do or what they didn’t become. Other people take a more positive view and learn to accept and take pleasure in what is—in what they were able to do and in what they did become. For example, if they’ve lived an ethical life and been kind to others,

they don’t worry about the fact that they’ve never sailed around the world, earned a million dollars, or won a Nobel Prize. People who have positive feelings toward humanity tend to believe that a lifetime is a period in which we must work hard to develop and perfect ourselves. On the other hand, other people aren’t as optimistic about the intelligence and goodness of people. To put it bluntly, they don’t generally like or trust people. Those who believe that humankind is not worthy of trust, and therefore not worth caring about, are known as misanthropes. There are many ways people view the stages that they go through in life. A Buddhist would probably see transformation or change as an opportunity for spiritual growth. A business executive might be concerned with the financial aspects of change. Honestly, there are as many ways to deal with the transformations in our lives as there are points of view. In Western civilization, we seem to be afraid that all our planning and struggling for success are simply meaningless moves in a game that can’t be won.

We fear that our efforts will produce, as Shakespeare wrote, merely“sound and fury, signifying nothing.”One of the most disturbing visions is the idea that we are just actors playing out roles created for us by genetics, the choices our families made, or any number of other circumstances.

Or even worse, what if we are just puppets whose strings are pulled by forces beyond our control?

I’m sorry to tell you that if this is the case, we do not have any freedom. Each and every moment,

every move, every gesture, and every thought is decided for us. Of course, when we are young,

we don’t like the idea of being puppets, because this limits our freedom. As we grow older,

though, we are often willing to settle for less freedom. We agree to play roles that are predetermined by our own characters and society’s expectations of us. These roles sometimes make us feel that we’re in a rut—stuck in a boring, repetitive world—but for some reason, we do not rebel. Eventually,we might even become cynics—people who do not believe in free choice and who distrust human nature and people’s motives. Cynics believe that most people basically are selfish. And when the cynics describe our failures, we listen eagerly. Why? Well, the truth is

that the cynics’view of humanity reassures those people who are weak. You see, if that’s the way humanity is, then the weak just can’t help themselves. They have the best possible excuse for their behavior: That’s simply the way all people are. Cynics also criticize authority in society, because people, especially those in power, always make a mess of everything. I’m sorry to say however, that the cynics offer nothing constructive, no positive suggestions or solutions. They merely whine and complain about the poor condition of the world and how it’s all our own fault. Because we are so aware of the fact that we will all die eventually the dark visions of the cynics and even darker visions of the misanthropes can b efascinating to us. One of the most famous speeches in literature about the stages in life that we all pass through is the one given by Jacques in Shakespeare’s play,

As You Like It. Let me tell you a little about Jacques. Jacques is one of the lords serving the duke in the play. He also presents himself as a philosopher who wanders from place to place, has no connections with other people, and no desire for them. At the drop of a hat, though, he will comment freely to anyone and everyone about the state of the world. As I read the speech, you can decide for yourselves whether you think Jacques is a cynic, a misanthrope, or a realist. Now please follow along on your handout: All the world’s a stage, And all the men and women merely players.

They have their exits and their entrances, And one man in his time plays many parts, His acts being seven ages. So, Jacques says that we are all simply actors going through our lives as if they were real, when actually we are only playing roles already determined for us. He says the seven stages of life are like acts in a play. In the next few lines, he describes the first two stages: At first the infant, Mewling and puking in the nurse’s arms, Then whining schoolboy, with his satchel and

shining morning face, creeping like a snail unwillingly to school. Jacques is so cynical that all he has to say about the sweet, innocent baby in the first act of life’s drama is that he cries(that’s the “mewling”) and he spits up his milk, or “pukes.”And the next 12 years don’t get any better. The child is sent off to school with his face washed and his books in his “satchel,”in his bag. He does nothing of importance but continues to whine and complain as he goes unwillingly to school.

The only choice he makes is to go to school slowly, “creeping like a snail.”Soon he reaches adolescence—his teenage years—and his interest in girls grows quickly: And then the loverSighing like a furnace, with a woeful ballad made to his mistress’eyebrow. Then a soldier,

full of strange oaths, and bearded like a pard, Jealous in honor, sudden and quick in quarrel, seeking the bubble reputation even in the cannon’s mouth. So, now, in this third stage of life, our hero burns with desire (“sighing like a furnace”) and not much else. He becomes possessed by the passion he feels for his sweetheart. Jacques makes the youth seem foolish by having him write a poem about the beauty of his girlfriend’s eyebrow. That is certainly silly stuff, but it is all the lover has to say. The next stage of his life, however, is not as amusing nor perhaps as understandable. The youth soon grows beyond love and sexual desire into anger, jealousy, and the most forceful emotion:ambition. And to him, fulfilling the ambition of becoming a man means becoming a soldier. His language changes. It becomes coarser; to put it bluntly,he swears a lot. He begins to hate his enemies more than he loved his sweetheart—his “mistress.”He grows a beard, hoping to look as fierce as a “pard,”that is, leopard. He does this to intimidate his enemies. He fights, “quarrels,”in order to make a name for himself, to improve his reputation. He is so driven by his ambition for recognition that he doesn’t care if it endangers his life. That is, he pursues the “bubble of reputation”even into “the cannon’s mouth,”even if someone is about to shoot him.

He ignores the fact that he is mortal and puts glory and reputation before reason and thought. If the youth manages to survive these years, he will achieve the fifth stage, making a career for himself and accumulating things and ideas. He will shift from liberal to conservative, from adventurous to cautious, from passionate to selfcontrolled. Listen: And then the justice, In fair round belly with good capon lined, With eyes severe and beard of formal cut, full of wise saws and modern instances, and so he plays his part. So, you see, now our young man has become a justice—a court judge. He has become fat from eating chicken (that is, lining his belly with “capon”)

and other tasty foods. His beard is no longer bushy and fierce-looking but is now well trimmed.

Furthermore, he is full of sayings and examples. OK, let’s not beat around the bush. He’s boring.

If this were the last stage,he might be quite content, but there are still two more stages. And the next stage brings the trouble of aging: The sixth age shifts into the lean and slippered Pantaloon,

with spectacles on nose and pouch on side, His youthful hose, well saved, a world too wide for his shrunk shank, and his big manly voice, turning again toward childish treble, pipes and whistles in his sound. Here our man puts on the clothes of old age: loose comfortable pants and warm slippers. His eyes are weak,and he wears glasses on his nose. He carries his tobacco and perhaps his money, too, in a pouch or purse at his side. There it will be easier for an old man to reach and to guard. The colorful stockings that he once wore on his strong,youthful legs are too large to fit his small thin legs now. He no longer has the clear voice of lover, soldier, and judge, but speaks in a high, childlike voice, often whining like Scottish bagpipes. To add insult to injury, his missing teeth give a whistling sound to his words. His life has almost come full circle, and the next stage ends the play: Last scene of all,that ends this strange eventful history, is second childishness and mere oblivion, Sans teeth, sans eyes, sans taste, sans everything. And so he returns, without teeth, without sight, without taste, without any of the senses, to the emptiness from which he first came into the world. We all travel the same path. Sometimes our lives

are disappointing, even tragic;

sometimes delightful; sometimes they are merely routine. We might be glad to be alive,or uncertain of life’s value. In any case, only when we die is our role in the play completed.

And let’s face it, whether we are simply actors in a play that we have not written or are in control of our own fates is a fascinating question. If you found the answer, would it make a difference in the way you lead your life? I’ll leave you with that question. Hello again, listeners. This is Grace Powers. Professor Alley’s question seems like a good place to start the call-in segment of our program. Our phone lines are now open. If you knew for certain whether or not you could control your own fate, would it make a difference in the way you live your life?Go ahead, Salim in Milwaukee, you’re on the air.

大学体验英语4(四)课后答案Unit1-8

大学体验英语综合教程4课后答案全 Unit 1 Ex5.1.obligation 2.applauded 3.fulfilled 4.mirror 5.flexibility 6.devalue 7.striving 8.entailed 9.supposedly 10.consequently Ex6.1.refer to as 2.at best 3.by the same token 4. at large 5. hold up …as Ex14.1. equality 2. sustained 3. clue 4. expansiveness 5. was sacked6. defined7. sphere8. sour 9. depressing10. Division Ex15.1. in the way 2. falling apart 3. have ruled out 4. at this rate 5. took up Ex17. 1.The popularity of Internet provides people with quick and convenient access to information. Since he doesn’t agree to this plan, there is not much point in thinking about it any more. 3. I haven't seen it myself, but it is supposed to be a very good film. 4. If you don't work hard, you'll end up nowhere. 5. It's up to the United States to take the initiative in banning nuclear weapons. Unit2 Ex5. 1.awaited, 2.have overtaken, 3.pose, 4.cues, 5.has undermined,6.soptted, 7.judged,8.distracted, 9.offend,10.mask Ex6. 1.brought out, 2.with the exception of, 3.thanks to, 4.taken in, 5.capable of Ex14. 1.embarrassed,2.tutor, 3.potential,4.hence,5.yield,6.affection, 7.appropriate,8.presentation, 9.romantic,10.recommendation Ex15. 1.in terms of, 2.participating in, 3.get down to, 4.base...on, 5.acts on Ex17. 1. Excessive exercises does more h arm than good to one’s health. Therefore we must control the amount of exercise we do. 2. He made a few attempts to join in their conversation, but he gave up out of timidness. 3. Trains cannot compete with planes in terms of convenience and speed. 4. Making a comparison between Chinese and American cultures will help you to better understand and adapt to your study environment in the USA. 5. It is a traditional Chinese virtue for the young on buses to yield their seats to the old, the weak, the sick and the disabled. Unit 3 Ex5. 1. violated 2. derive 3. blocked 4. default 5. rationalized6. quoted7.exclusive8.contacted9.anonymous 10. Charge Ex6. 1.is up to 2.resulted in 3.was charged with 4.was unlikely 5. handing out8. Ex14. 1.have witnessed 2. trample 3. abusing 4.manual 5. duplicated6. knowingly7. tactic8. patrolling 9. budget 10. Enforce Ex15. 1. end up2. give...short shrift 3. step up ...to 4. infringed on5. doesn’t fit into Ex16. 1 a fine 2. rights/law 3. to violate law/rights 4. money 5.deadlines6.a presentation 7. rehearsals 8. a copy/money 9. permission 10.an interview Ex17. 1. He can beat his opponent easily without giving a second thought. 2. With little or no knowledge of driving, he drove the car onto the road. 3. It is illegal to make an unauthorized change in the construction of the bridge. 4. I could accept this fact calmly because I knew if I were not able to finish the mission, chances

新概念英语第四册原文翻译详细笔记

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