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TEXT B Social circumstances in Early Modem England mostly served to repress women’s voices. Patriarchal culture and institutions constructed them as chaste, silent, obedient, and subordinate. At the beginning of the 17th century, the ideology of patriarchy, political absolutism, and gender hierarchy were reaffirmed powerfully by King James in The Trew Law of Free Monarchie and the Basilikon Doron; by that ideology the absolute power of God the supreme patriarch was seen to be imaged in the absolute monarch of the state and in the husband and father of a family. Accordingly, a woman’s subjection, first to her father and then to her husband, imaged the subjection of English people to their monarch, and of all Christians to God. Also, the period saw an outpouring of repressive or overtly misogynist sermons, tracts, and plays, detailing women’s physical and mental defects, spiritual evils, rebelliousness, shrewish ness, and natural inferiority to men. Yet some social and cultural conditions served to empower women. During the Elizabethan era (1558～1603) the culture was dominated by a powerful Queen, who provided an impressive female example though she left scant cultural space for other women. Elizabethan women writers began to produce original texts but were occupied chiefly with translation. In the 17th century, however, various circumstances enabled women to write original texts in some numbers. For one thing, some counterweight to patriarchy was provided by female communities-mothers and daughters, extended kinship networks, close female friends, the separate court of Queen Anne (King James’ consort) and her often oppositional masques and political activities. For another, most of these women had a reasonably good education (modern languages, history, literature, religion, music, occasionally Latin) and some apparently found in romances and histories more expansive terms for imagining women’s lives. Also, representation of vigorous and rebellious female characters in literature and especially on the stage no doubt helped to undermine any monolithic social construct of women’s mature and role. Most important, perhaps, was the radical potential inherent in the Protestant insistence on every Christian’s immediate relationship with God and primary responsibility to follow his or her individual conscience. There is plenty of support in St Paul’s epistles and elsewhere in the Bible for patriarchy and a wife’s subjection to her husband, but some texts (notably Galatians 3:28) inscribe a very different politics, promoting women’s spiritual equality: "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Jesus Christ." Such texts encouraged some women to claim the support of God the supreme patriarch against the various earthly patriarchs who claimed to stand toward them in his stead. There is also the gap or slippage between ideology and common experience. English women throughout the 17th century exercised a good deal of accrual power: as managers of estates in their husbands’ absences at court or on military and diplomatic missions; as members of guilds; as wives and mothers who apex during the English Civil War and Interregnum (1640～1660) as the execution of the King and the attendant disruption of social hierarchies led many women to seize new roles—as preachers, as prophetesses, as deputies for exiled royalist husbands, as writers of religious and political tracts. What did the religion so for the women
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阅读下面短文，回答下面题。时间是构成人生、创建业绩的重要元素之一，如何把握时间、珍惜时间、充分地利用时间，在有限的光阴里缔造成功人生、创造美好未来，是每个胸怀志向的创业者务必面对的现实。我在深圳参加过的一次潜能开发培训，就试图通过一系列体验式、启发性的课程，让每位参训者感受时间的仓促和紧迫性，感悟每分每秒的作用和效应，从而培养出一个成功人士应当具备的不同寻常的强烈的时间观念。别出心裁、深入浅出的正式培训过程(分八个步骤进行)，只需八分钟。可是，这短短的八分钟，在我心底却留下深深的长长的震撼。一分钟沟通：在即将进入活动现场之际，一位三十多岁的女培训师轻柔地对我说：“也许，今生今世，我俩就只有这一分钟的相处时间。不过，能看得出来，咱们一样，都是苦孩子，事业未成功、亲朋隔远天、漂泊奔波间、人生已过半，有时候，哭都找不到地方……”她说了不到一分钟，我的心里已阵阵酸楚。接下来就是一连串的培训活动。一分钟翻币：覆盖着玻璃的桌面上，摆放着60枚一分的硬币，这些硬币全都是背面朝上的，必须在一分钟之内把它们全都翻过来。我慌慌张张地把硬币全翻一遍时，桌面上还剩下58枚，另两枚已滚落在地面上。一分钟点钞：一沓崭新的厚厚的百元钞票，看你一分钟之内能点多少张。笨手笨脚的我居然在短短的一分钟里点了269张，这个数字令我惊讶。一分钟蹦跳：真没想到，短短的一分钟时间里，我竟然能就地蹦跳100余次。一分钟削梨：真没想到，短短的一分钟时间里，我竟然能削好一只大梨。一分钟阅读：培训师发给一册薄薄的小本本(一看就知道是专门印的)，让你翻阅一分钟之后，马上回答培训师的提问：封二和封底是什么颜色的书名是什么谁写的书中介绍了什么全书的印刷一共使用了几种字体以及落款日期、多少页码等等。一分钟发型：发给一把梳子，一个圆镜、半盆清水，务必在一分钟之内，为自己梳理出一个全新的发型。一分钟换装：在一间备好新衣的房间里，务必在一分钟之内从里到外，换上一身全新的服装(包括领带和鞋袜)。真没想到，几分钟之后，从里到外，我已蜕变成一个全新的自我。(纪广洋《每分每秒的作用和效应》) 上文中考查人的情商的环节是（）。
You see him when you feel bad.
TEXT A It looked like a typical business meeting. Six men, neatly dressed in white shirts and ties, filed into the boardroom of a small Jakarta company and sat down at a long table. But instead of consulting files or hearing reports, they closed their eyes and began to meditate, consulting the spirits of ancient Javanese kings. Mysticism touches almost every aspect of life in Indonesia and business is no exception. One of the meditators said his weekly meditation sessions are aimed mainly at bringing the peace of mind that makes for good decision-making. But the insight gained from mystic communication with spirits of wise kings has also helped boost the profits of his five companies. Mysticism and profits have come together since the 13th(上标) century introduction of Islam to Indonesia by Indian Moslem merchants. Those devout traders, called Wali Ullah ’or those close to God,’ energetically spread both trade and religion by adapting their appeals to the native mysticism of Java. Legends attribute magic power of foreknowledge to the Wall Ullah. These powers were believed to be gained through meditation and fasting. Businessman Hadisiko said his group fasts and meditates all night every Thursday to become closer to God and to contact the spirits of the great men of the past. "If we want to employ someone at the managerial level, we meditate together and often the message comes that this man can’t hole onto money or he is untrustworthy. Or maybe the spirits will tell us he should be hired." Hadiziko hastened to add that his companies also hold modem personnel management systems and that formal qualifications are essential for a candidate even to be considered. Perspective investments also are considered through mystic meditation. "With the mind relaxed and open, it is easier to be objective in judging the risk of a new venture. Meditation and contact with the wisdom of the old leaders sharpens your own insight and intuition. Then you have to apply that intuition to the information you have and work hard to be successful." Mystic meditation helped reverse a business slide his companies experienced in the mid-1980. Operating with normal business procedures, he lost more than $ 3 millions in that year alone. Meditation brought back his peace of mind. Putting the right persons in the right jobs and gaining confidence in his business decisions were the keys to a turning around that has brought expansion and profitability. The mysticism in Handspike’s boardroom is part of a growing movement in Indonesia called Kebatinan—the "search for the inner self." One of his managers, Yusuf Soemado, who studied business administration at Harvard University, compared the idea of mystic management to western system of positive thinking. "Willpower and subconscious mind are recognized as important factors in business. Such approaches as psycho-cybernetics, Carnegie’s think and growth rates, or the power of positive thinking are western attempts to tap the same higher intelligence that we contact through meditation," he said. According to the passage, the function of the meditation is ______.
Questions 14 to 17 are based on the following passage. At the end of the passage, you will be given 20 seconds to answer the questions. Now listen to the passage. What recommendation does the professor make about volume
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