Considering how jazz is transcribed in Chinese (jueshi), you may be misled into assuming that it is an aristocratic cultural form. Nothing could be further from the troth. It originated among black Americans at the end of the 19th century, at a time when they occupied the very bottom of the American social heap. So how has something that was created by a once downtrodden and despised minority acquired a central place in today’s American culture Perhaps the essence of America is that you could never get two Americans to agree on just what that might be. After thinking about it for a while, we might chuckle and say, "Hmm, seems like being American is a bit more complicated than we thought." Certainly things like individualism, success (the "American Dream"), innovation and tolerance stand out. But these things come together because of our ability, to work with one another and find common purpose no matter how diverse we might be. Some, like African-American writer Ralph Ellison, believe that jazz captures the essence of America. For good reason, for in jazz all of the characteristics I mentioned above come together. The solos are a celebration of individual brilliance that can’t take place without the group efforts of the rhythm section. Beyond that, though, jazz has a connection to the essence of America in a much more fundamental way. It is an expression of the African roots of American culture, a musical medium that exemplifies the culture of the Africans that came to dominate much of what is American. That’s right, in many respects America’s roots are in Africa. Read Ralph Ellison’s perceptive description of the transformation of separate African and European cultures at the hands of the slaves: "… the dancing of those slaves who, looking through the windows of a plantation manor house from the yard, imitated the steps so gravely performed by the masters within and then added to them their own special flair, burlesquing the white folks and then going on to force the steps into a choreography uniquely their own. The whites, looking out at the activity in the yard, thought that they were being flattered by imitation and were amused by the incongruity of tattered blacks dancing courtly steps, while missing completely the fact that before their eyes a European cultural form was becoming Americanized, undergoing a metamorphosis through the mocking activity of a people partially sprung from Africa." Jazz brought together dements from Africa and Europe, fusing them into a new culture, an expression unique to the Americas. Out of this fusion came an idea that we Americans believe central to our identity: tolerance. Both cultures represented in Ellison’s passage eventually came to realize each other’s value. Americans acknowledge that in diversity is our strength. We learn every day that other cultures and peoples may make valuable contributions to our way of life. Jazz music is the embodiment of this ideal, combining elements from African and European culture into a distinctly American music. Jazz reflects two contradictory facets of American life. On the one hand it is a team effort, where every musician is completely immersed in what the group does together, listening to each of the other players and building on their contributions to create a musical whole. On the other hand, the band features a soloist who is an individual at the extreme, a genius like Charlie Parker who explores musical territory where no one has ever gone before. In the same sense, American life is also a combination of teamwork and individualism, a combination of individual brilliance with the ability to work with others. To say that jazz captures the essence of America is for all the following reasons EXCEPT that
A. it expresses the African roots of American culture.
B. in jazz all characteristics of the essence of America come together.
C. individual brilliance outshines the group efforts of the rhythm section.
D. it shows the African culture dominated much of what is American.
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Most people have experienced the feeling, after a taxing mental work-out, that they cannot be bothered to make any more decisions. If they are forced to, they may do so intuitively, rather than by reasoning. Such apathy is of ten put down to tiredness; but a study published recently in Psychological Science suggests there may be more to it than that. Whether reason or intuition is used may depend simply on the decision-maker’s blood-sugar level—which is, itself, affected by the process of reasoning. E.J. Masicampo and Roy Baumeister of Florida State University discovered this by doing some experiments on that most popular of laboratory animals, the impoverished undergraduate. They asked 121 psychology students who had volunteered for the experiment to watch a silent video of a woman being interviewed that had random words appearing in bold black letters every ten seconds along the perimeter of the video. This was the part of the experiment intended to be mentally taxing. Half of the students were told to focus on the woman, to try to understand what she was saying, and to ignore the words along the perimeter. The other half were given no instructions. Those that had to focus were exerting considerable serf-control not to look at the random words. When the video was over, haft of each group was given a glass of lemonade with sugar in it and half was given a glass of lemonade with sugar substitute. Twelve minutes later, when the glucose from the lemonade with sugar in it had had time to enter the students’ blood, the researchers administered a decision-making task that was designed to determine if the participant was using intuition or reason to make up his mind. The students were asked to think about where they wanted to live in the coming year and given three accommodation options that varied both in size and distance from the university campus. Two of the options were good, but in different ways: one was far from the campus, but very large; the other was close to campus, but smaller. The third option was a decoy, similar to ope of the good options, but obviously not quite as good. ff it was close to campus and small, it was not quite as close as the good close option and slightly smaller, if it was far from campus and large, it was slightly smaller than the good large option and slightly farther away. Psychologists have known for a long time that having a decoy option in a decision-making task draws people to choose a reasonable option that is similar to the decoy. Dr. Masicampo and Dr. Baumeister suspected that students who had been asked to work hard during the video and then been given a drink without any sugar in it would be more likely to rely on intuition when making this decision than those from the other three groups. And that is what happened; 64% of them were swayed by the decoy. Those who had either not had to exert mental energy during the showing of the video or had been given glucose in their lemonade, used mason in their decision-making task and were less likely to be swayed by the decoy. It is not clear why intuition is independent of glucose. It could be that humans inherited a default nervous system from other mammals that was similar to intuition, and that could make snap decisions about whether to fight or flee regardless of how much glucose was in the body. Whatever the reason, the upshot seems to be that thinking is, indeed, hard work. And important decisions should not be made on an empty stomach. Which of the following is NOT true, according to the study
A. People’s blood-sugar level is affected by the process of reasoning.
B. Whether people resort to reasoning or intuition may depend on their blood-sugar level.
C. Both reasoning and intuition are certainly affected by people’s blood-sugar level.
D. It is not wise to make important decisions when one is hungry.
The world religion is derived from the Latin noun religion, which denotes both (1) observance of ritual obligations and an inward spirit of reverence. In modern usage, religion covers a wide spectrum of (2) that reflects the enormous variety of ways the term can be (3) At one extreme, many committed believers (4) only their own tradition as a religion, understanding expressions such as worship and prayer to refer (5) to the practices of their tradition. They may (6) use vague or idealizing terms in defining religion, (7) , true love of God, or the path of enlightenment. At the other extreme, religion may be equated with (8) , fanaticism, or wishful thinking.By defining religion as a sacred engagement with what is taken to be a spiritual reality, it is possible to consider the importance of religion in human life without making (9) about what is really is or ought to be. Religion is not an object with a single, fixed meaning, or (10) a zone with clear boundaries. It is an aspect of Human (11) that may intersect, incorporate, or transcend other aspects of life and society. Such a definition avoid the drawbacks of (12) the investigation of religion to Western or biblical categories (13) monotheism or church structure, which are not (14) .Religion in this understanding includes a complex of activities that cannot be (15) to any single aspect of human experience. It is a part of individual life but also of (16) dynamics. Religion includes not only patterns of language and thought. It is sometimes an (17) part of a culture. Religious experience may be expressed (18) visual symbols, dance and performance, elaborate philosophical systems, legendary and imaginative stories, formal (19) , and detailed rules of some ways. There are as many forms of religious expression as there are human cultural (20) . 18()
A. in line with
B. in terms of
C. in regard to
D. in exchange for
The world religion is derived from the Latin noun religion, which denotes both (1) observance of ritual obligations and an inward spirit of reverence. In modern usage, religion covers a wide spectrum of (2) that reflects the enormous variety of ways the term can be (3) At one extreme, many committed believers (4) only their own tradition as a religion, understanding expressions such as worship and prayer to refer (5) to the practices of their tradition. They may (6) use vague or idealizing terms in defining religion, (7) , true love of God, or the path of enlightenment. At the other extreme, religion may be equated with (8) , fanaticism, or wishful thinking.By defining religion as a sacred engagement with what is taken to be a spiritual reality, it is possible to consider the importance of religion in human life without making (9) about what is really is or ought to be. Religion is not an object with a single, fixed meaning, or (10) a zone with clear boundaries. It is an aspect of Human (11) that may intersect, incorporate, or transcend other aspects of life and society. Such a definition avoid the drawbacks of (12) the investigation of religion to Western or biblical categories (13) monotheism or church structure, which are not (14) .Religion in this understanding includes a complex of activities that cannot be (15) to any single aspect of human experience. It is a part of individual life but also of (16) dynamics. Religion includes not only patterns of language and thought. It is sometimes an (17) part of a culture. Religious experience may be expressed (18) visual symbols, dance and performance, elaborate philosophical systems, legendary and imaginative stories, formal (19) , and detailed rules of some ways. There are as many forms of religious expression as there are human cultural (20) . 17()
A. dominant
B. principal
C. prevalent
D. integral
The level of economic and industrial development enjoyed by a state affects the foreign policy goals it can pursue. (46) As a general proposition, the more developed a state is economically, the more likely it is that it will play an activist role in the world political economy. Rich nations have interests that extend far beyond their borders and typically command the means necessary to pursue and protect them. (47) Not coincidentally, countries that enjoy industrial capabilities and extensive involvement in international trade also tend to be militarily powerful, in part because military might is a function of economic capabilities. For two decades after world war two, the United States and the Soviet Union stood out as superpowers precisely because they benefited from that combination of economic and military capability including extensive arsenals of nuclear weapons and the means to deliver them anywhere, that enabled both to practice unrestrained globalism. Their imperial reach and interventionist behaviors were seemingly unrestrained by limited wealth or resources. In fact, major powers have been involved in foreign conflict more frequently than minor powers.Although economically advanced nations are more active globally, this does not mean that their privileged circumstances dictate adventuresome policies. Rich nations are usually "satisfied" ones that have much to lose from the onset of revolutionary change or global instability. (48) For this reason, they usually perceive preservation of the status quo as serving their interests best, and they often practice international economic policies designed to protect and expand their envied position at the pinnacle of the global hierarchy. Levels of productivity and prosperity also affect the foreign policies of the poor states at the bottom of the hierarchy. (49) Some respond to their economic weakness by complying subserviently with the wishes of the rich on which they depend. Others rebel defiantly, and they sometimes succeed in resisting major power efforts to control their international behavior. Hence efforts to generalize about the economic foundations of states’ international political behavior often prove unrewarding. Levels of economic development vary widely among states in the international system, but they do not by themselves determine foreign policies. (50) Instead the opportunities and constraints that leaders perceive in their nation’s attributes, rather than the actual level of development, may be the determining source of states’ international conduct. 49