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[听力原文]11-15Newspapers are not nearly as popular today as they were in the past. There are not very many people who seriously read a newspaper everyday. Most people read only the sports page, the comics, and perhaps the classified advertisements. Most people don’t take the time to read the real news. Newspaper editors say their readers are lazy. They say nobody really wants to read a newspaper. So they have to trick people into reading the news. They attempt to catch the readers’ interest with the pictures and exciting headlines. Why are newspapers not as popular as they were in the past？
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Dear Ms. Schuler,In answer to the notice enclosed with our April rent receipt, my roommates and I wish to protest your decision to refuse to give us the $ 500 rental deposit we paid you when we moved into our apartment last September. At the time you agreed to return our deposit in full at the end of the school year unless we failed to pay you on time or keep the furniture and mom in good condition.We have taken good care of our apartment, even going so far as to repaint the kitchen at our own expense (and with your encouragement). We have done no damage and have kept the room clean. We would like to invite you to pay us a visit to see in person that the apartment is in better condition now than when you rented it to us last fall. We’re sure such a visit would convince you that to refuse us our money would be to do us an injustice.Very truly yours,Jennifer Liggett Who is Ms. Schuler（）
[听力原文]W: Hi, Richard, I haven’t seen you for a few weeks.M: Hi, Susan, I’ve been studying a lot for my final exams. Why hasn’t Susan seen Richard lately（）
There are a great many reasons for studying what philosophers have said in the past. One is that we cannot separate the history of philosophy from that of science. Philosophy is largely discussion about matters on which few people are quite certain, and those few hold opposite opinions. As knowledge increases, philosophy buds off the sciences.We also see how every philosopher reflects the social life of his day. (46) But we can hardly guess what the world will look like to men and women with several generations of communism behind them, who take the brotherhood of man for granted, not as an ideal to be aimed at, but a fact of life, and yet know that this brotherhood was only achieved by ghastly struggles.The study of philosophies should make our own ideas flexible. We are all of us apt to take certain general ideas for granted, and call them common sense. We should learn that other people have held quite different ideas, and that our own have started as very original guesses of philosophers.If a dog could speak, it would probably not distinguish between motion and life. Some primitive men do not do so, and travelers interpret them as saying there are spirits everywhere. (47) In our age of machines we are apt to look for mechanical explanations of everything, yet it is only three hundred years since machines had been developed so far that Descartes first suggested that animal and human bodies were machines.A scientist is apt to think that all the problems of philosophy will ultimately be solved by science. I think this is true for a great many of the questions on which philosophers still argue. (48) For example, Plato thought that when we saw something, one ray of light came to it from the sun, and another from our eyes, and that seeing was something like feeling with a stick. We now know that the light comes from the sun, and is reflected into our eyes. We don’t know in much detail how the changes in our eyes give rise to sensation. (49) But there is every reason to think that we learn more about the physiology of the brain, we shall do so, and that the great philosophical problems about knowledge and will are going to be pretty fully cleared up.(50) But if our descendants know the answers to these questions and others which perplex us today, there will still be one field of which they do not know, namely the future. However exact our science, we cannot know it as we know the past. Philosophy may be described as argument about things of which we are ignorant. And where science gives us a hope of knowledge it is often reasonable to suspend judgment. That is one reason why Marx and Engels quite rightly wrote so little on many philosophical problems which interested their contemporaries. (484 words) But we can hardly guess what the world will look like to men and women with several generations of communism behind them, who take the brotherhood of man for granted, not as an ideal to be aimed at, but a fact of life, and yet know that this brotherhood was only achieved by ghastly struggles.
As a related study describes, Twitter has come to play a crucial role in the way that news functions during events like the Egyptian revolution—like an overloaded newswire filled with everything from breaking news to rumor and everything in between. The evolution of what media theorist Jeff Jarvis and others have called "networked journalism" has made the business of news much more chaotic, since it now consists of thousands of voices instead of just a few prominent ones who happen to have the tools to make themselves heard. If there is a growth area in media, it is in the field of "curated news," where real-time filters verify and redistribute the news that comes in from tens of thousands of sources, and use tools like Storify to present a coherent picture of what is happening on the ground. One of the additional points the study makes is that the personal Twitter accounts belonging to journalists were far more likely to be retweeted or engaged with by others than official accounts for the media outlets they worked for. The point here is one we have tried to make repeatedly: Social media are called social for a reason. They’re about human beings connecting with other human beings around an event, and the more that media outlets try to stifle the human aspect of these tools—through repressive social-media policies, for example—the less likely they will be to benefit from using them. Another benefit of a distributed or networked version of journalism is one sociologist Zeynep Tufekci has made in the course of her research into how Twitter and other social tools affected the events in Tunisia, Egypt, and elsewhere. As she wrote in a recent blog post, one of the realities of mainstream media is what is often called "pack journalism": the kind that sees hundreds of journalists show up for official briefings by government or military sources, but few pursue their own stories outside the official’ sphere. Tufekci says social media and "citizen journalism" can be a powerful antidote to this kind of process, and that’s fundamentally a positive force for journalism. As we look at the way news and information flows in this new world of social networks, and what Andy Carvin has called "random acts of journalism" by those who may not even see themselves as journalists, it’s easy to get distracted by how chaotic the process seems, and how difficult it is to separate the signal from the noise. But more information is better—even if it requires new skills on the part of journalists when it comes to filtering that information—and journalism, as Jay Rosen has pointed out, tends to get better when more people do it. (454 words) By saying "pack journalism" the author probably means ______.
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