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Do you really have to ask Open your eyes. The problem isn’t that the next mass murderer may be sitting right next to you, sleeping in your house, eating at your table, giving you every signal of desperation a person can give. The problem is you don’t want to see it. How else could a child become a psychologically twisted and emotionally alienated mass murderer, unnoticed by everyone Nobody gets that far gone without anyone noticing. We all recognize behavior that raises our concern. We all know when someone is exceeding just weird. We see it happening and yet we ignore it, because if we don’t, we’ll have to take responsibility for doing something about it. We go to movies filled with violent portrayals of ourselves more as animals than as humans. We know it is the wrong message, but we ignore it, because if we don’t, we’ll have to take responsibility for doing something about it. We watch television shows that portray us as vapid, meaningless cretins (白痴) incapable of intelligence or kindness. We know it is the wrong message, but we ignore it, because if we don’t, we’ll have to take responsibility for doing something about it. We clap our hands and stamp our feet to the beat of songs whose lyrics would, if we saw them written on a piece of paper, scare the hell out of us. We know it is the wrong message, but we ignore it, because if we don’t, we’ll have to take responsibility for doing something about it. We trust movie stars whom we have confused with their movie roles when they tell us that owning handguns is patriotic. We know handguns serve only one purpose--to rid human beings of their lives, but we ignore it, because if we don’t, we’ll have to take responsibility for doing something about it. We read books that tell us discipline equals love. So we demonstrate our "love" by suffocating (使窒息) our kids with a million rules and regulations. Instead of respecting them as individuals, we control them. Instead of getting to know them, we criticize everything they say and do. Instead of loving them unconditionally, we judge them. Children who are loved and respected are not emotionally alienated. Children who are loved and respected do not murder people. As parents, teachers, and human beings, we are responsible for the messages we send, the violence we condone(宽恕), and the children we raise. Which of the following could be learned from the passage
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The relational database model requires the data be (110) through programs that don’t rely on the position of the data in the database. This is in direct (111) to the other database mode, where the program has to follow a series of pointers to the data it seeks. A program (112) a relational database simply asks for the data it seeks; the DBMS performs the necessary searches and (113) the information. The (114) on how the search is done are specific to the DBMS and vary from product to product. （113）是（）
Opinion polls are now beginning to show that, whoever is to blame and whatever happens from now on, high unemployment is probably here to stay. This means we shall have to find ways of sharing the available employment more widely. But we need to go further. We must ask some fundamental questions about the future work. Should we continue to treat employment as the norm Should we not rather encourage many ways for self-respecting people to work Should we not create conditions in which many of us can work for ourselves, rather than for an employer Should we not aim to revive the household and the neighborhood, as well as the factory and the office, as centers of production and work The industrial age has been the only period of human history in which most people’s work has taken the form of jobs. The industrial age may now be coming to an end, and some of the changes in work patterns which it brought may have to be reversed. This seems a daunting thought. But, in fact, it could offer the prospect of a better future for work. Universal employment, as its history shows, has not meant economic freedom. Employment became widespread when the enclosures of the 17th and 18th centuries made many people dependent on paid work by depriving them of the use of the land and thus of the means to provide a living for themselves. Then the factory system destroyed the cottage industries and removed work from people’s homes. Later, as transport improved, first by rail and then by road, people commuted longer distances to their places of employment until, eventually, many people’s work lost all connection with their home lives and the places in which they live. Meanwhile, employment put women at a disadvantage. In pre-industrial times, men and women had shared the productive work of the household and village community. Now it became customary for the husband to go out to paid employment, leaving the unpaid work of the home and families to his wife. Tax and benefit regulations still assume this norm today, and restrict more flexible sharing of work roles between the sexes. It was not only women whose work status suffered. As employment became the dominant form of work, young people and old people were excluded--a problem now, as more teenagers become frustrated at school and more retired people want to live active lives. All this may now have to change. The time has certainly come to switch some effort and resources away from the idealist goal of creating jobs for all, to the urgent practical task of helping many people to manage without full-time jobs. Which of the following is suggested as a possible means to cope with the current situation
A big focus of the criticism of computer games has concerned the content of the games being played. When the narratives of the games are analyzed they can be seen to fall into some genres. The two genres most popular with the children I interviewed were "Platformers" and "Beat-them-ups". Platform games such as Sonic and Super Mario involve leaping from platform to platform, avoiding obstacles, moving on through the levels, and progressing through the different stages of the game. Beat-them- ups are the games which have caused concern over their violent content. These games involve fights between animated characters. In many ways this violence can be compared to violence within children’s cartoons where a character is hit over the head or falls off a cliff but walks away unscathed. Controversy has occurred in part because of the intensity of the game play, which is said to spill over into children’s everyday lives. There are worries that children are becoming more violent and aggressive after prolonged exposure to these games. Playing computer games involves feelings of intense frustration and anger which often expresses itself in aggressive "yells" at the screen. It is not only the "Beat-them- up" games which produce this aggression, platform games are just as frustrating when the characters lose all their "lives" and "die" just before the end of the level is reached. Computer gaming relies upon intense concentration on the moving images on the screen and demands great hand-to-eye coordination. When the player loses and the words "Game over" appear on the screen, there is annoyance and frustration at being beaten by the computer and at having made an error. This anger and aggression could perhaps be compared to the aggression felt when playing football and you take your eye off the ball and enable the opposition to score. The annoyance experienced when defeated at a computer game is what makes gaming addictive: the player is determined not to make the same mistake again and to have "one last go" in the hope of doing better next time. Some of the concern over the violence of computer games has been about children who are unable to tell the difference between fiction and reality and who act out the violent moves of the games in fight on the playground. The problem with video games is that they involve children more than television or films and this means there are more implications for their social behavior. Playing these games can lead to anti-social behavior, make children aggressive and affect their emotional stability. According to the author, why do video games lead to violence more than TV or movies
In the 1962 movie Lawrence of Arabia, one scene shows an American newspaper reporter eagerly snapping photos of men looting a sabotaged train. One of the looters, Chief Auda abu Tayi of the Howe tat clan, suddenly notices the camera and snatches it. "Am I in this" he asks, before smashing it open. To the dismayed reporter, Lawrence explains, "He thinks these things will steal his virtue. He thinks you’re a kind of thief." As soon as colonizers and explorers began taking cameras into distant lands, stories began circulating about how indigenous peoples saw them as tools for black magic. The "ignorant natives" may have had a point. When photography first became available, scientists welcomed it as a more objective way of recording faraway societies than early travelers’ exaggerated accounts. But in some ways, anthropological photographs reveal more about the culture that holds the camera than the one that stares back. Up into the 1950s and 1960s, many ethnographers sought "pure" pictures of "primitive" cultures, routinely deleting modem accoutrements such as clocks and Western dress. They paid men and women to re-enact rituals or to pose as members of war or hunting parties, often with little regard for veracity. Edward Curtis, the legendary photographer of North American Indians, for example, got one Makah man to pose as a whaler with a spear in 1915--even though the Makah had not hunted whales in a generation. These photographs reinforced widely accepted stereotypes that indigenous cultures were isolated, primitive, and unchanging. For instance, National Geographic magazine’s photographs have taught millions of Americans about other cultures. As Catherine Lutz and Jane Collins point out in their 1993 book Reading National Geographic, the magazine since its founding in 1888 has kept a tradition of presenting beautiful photos that don’t challenge white, middle-class American conventions. While dark-skinned women can be shown without tops, for example, white women’s breasts are taboo. Photos that could unsettle or disturb such. as areas of the world torn asunder by war or famine, are discarded in favor of those that reassure, to conform with the society’s stated pledge to present only "kindly" visions of foreign societies. The result, Lutz and Collins say, is the depiction of "an idealized and exotic world relatively free of pain or class conflict". Lutz actually likes National Geographic a lot. She read the magazine as a child, and its lush imagery influenced her eventual choice of anthropology as a career. She just thinks that as people look at the photographs of other cultures, they should be alert to the choice of composition and images. With which of the following statements would Catherine Lutz most probably agree
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