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Imagine a world in which there was suddenly no emotion—a world in which human beings could feel no love happiness, no terror or hate. Try to imagine the consequences of such a transformation. People might not be able to stay alive: knowing neither joy nor pleasure, neither anxiety nor fear, they would be as likely to repeat acts that hurt them as acts that were beneficial. They could not learn. They could not benefit from experience because this emotionless world would lack rewards and punishments. Society would soon disappear: People would be as likely to harm one another as to provide help and support. Human relationships would not exist: In a world without friends or enemies, there could be no marriage, affection among companions, or bonds among members or groups. Society"s economic underpinnings would be destroyed: since there would be no incentives of any kind. For as we will see, incentives imply a capacity to enjoy them.In such a world, the chances that the human species would survive are next to zero, because emotions are the basic instrument of our survival and adaptation. Emotions structure the world for us in important ways. As individuals, we categorize objects on the basis of our emotions. True, we consider the length, shape, size, or texture, but an object"s physical aspects are less important than what it has done or can do to us—hurt us, surprise us, anger us or make us joyful. We also use categorizations colored by emotions in our families, communities, and overall society. Out of our emotional experiences with objects and events comes a social feeling of agreement that certain things and actions are "good" and others are "bad", and we apply these categories to every aspect of our social life—from what foods we eat and what clothes we wear to how we keep promises and which people our group will accept. In fact, society explains our emotional reactions and attitudes, such as loyalty, morality, pride, shame, guilt, fear and greed, in order to maintain itself. It gives high rewards to individuals who perform important tasks such as surgery, makes heroes out of individuals for unusual or dangerous achievements such as flying fighter planes in a war, and uses the legal and penal system to make people afraid to engage in antisocial acts. Emotions are significant for man"s survival and adaptation because ______.
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Only two countries in the advanced world provide no guarantee for paid leave from work to care for a newborn child. Last spring one of the two, Australia, gave up that dubious distinction by establishing paid family leave starting in 2011. I wasn"t surprised when this didn"t make the news here in the United States—we"re now the only wealthy country without such a policy.The United States does have one explicit family policy,the Family and Medical Leave Act, passed in 1993. It entitles workers to as much as 12 weeks" unpaid leave for care of a newborn or dealing with a family medical problem. Despite the modesty of the benefit, the Chamber of Commerce and other business groups fought it bitterly, describing it as "government-run personnel management" and a "dangerous precedent". In fact, every step of the way, as (usually) Democratic, leaders have tried to introduce work-family balance measures into the law, business groups have been strongly opposed.As Yale law professor Anne Alston argues, justifying parental support depends on defining the family as a social good that, in some sense, society must pay for. In her bookNo Exit What Parents Owe Their Children and What Society Owes Parents, she argues that parents are burdened in many ways in their lives: there is "no exit" when it comes to children. "Society expects—and needs—parents to provide their children with continuity of care meaning the intensive, intimate care that human beings need to develop their intellectual, emotional, and moral capabilities. And society expects-and needs-parents to persist in their role for 18 years, or longer needed."While most parents do this out of love, there are public penalties for not providing care. What parents do, in other words, is of deep concern to the state, for the obvious reason that caring for children is not only morally urgent but essential for the future of society. The state recognizes this in the large body of family laws that govern children"s welfare, yet parents receive little help in meeting the life-changing obligations society imposes. To classify parenting as a personal choice for which there is no collective responsibility is not merely to ignore the social benefits of good parenting; really, it is to steal those benefits because they accrue to the whole of society as today"s children become tomorrow"s productive citizenry. In fact, by some estimates, the value of parental investments in children, investments of time and money (including lost wages), is equal to 20%—30% of gross domestic product. If these investments generate huge social benefits—as they clearly do—the benefits of providing more social support for the family should be that much clearer. Why does the author object to classifying parenting as a personal choice
Concern with money, and then more money, in order to buy the conveniences and luxuries of modem life, has brought great changes to the lives of most Frenchmen. More people are working than ever before in France. In the cities the traditional leisurely midday meal is disappearing. Offices, shops, and factories are discovering the great efficiency of a short lunch hour in company lunchrooms. In almost all lines of work emphasis now falls on ever-increasing output. Thus the "typical" Frenchman produces more, earns more, and buys more goods than his counterpart of the last generation. He gains in creating comforts and ease of life. What he loses to some extent is his sense of persona, uniqueness, or individuality.Some say that France has been Americanized. This is because the U.S. is a world symbol of the technological society and its consumer products, The so-called Americanization of France has its critics. They fear that "assembly-line life" will lead to the disappearance of the pleasures of the more graceful and leisurely (but less productive) old French style. What will happen, they ask, to taste, elegance, and the cultivation of the good things in life-joy in the smell of a freshly picked apple, a stroll by the river, or just happy hours of conversation in a local careSince the late 1950s life in France has indeed taken on qualities of rush, tension, and the pursuit of material gain. Some of the strongest critics of the new way of life are the young, especially university students. They are concerned with the future, and they fear that France is threatened by the triumph of this competitive, goods-oriented culture. Occasionally, they have reacted against the trend with considerable violence.In spite of critics, however, countless Frenchmen are committed to keeping France in the forefront of the modem economic world. They find that the present life brings more rewards, conveniences, and pleasures than that of the past. They believe that a modem, industrial France is preferable to the old. It can be inferred from the passage that ______.
No woman can be too rich or too thin. This saying often attributed to the late Duchess of Windsor embodies much of the odd spirit of our times. Being thin is deemed as such virtue. The problem with such a view is that some people actually attempt to live by it. I myself have fantasies of slipping into narrow designer clothes. Consequently, I have been on a diet for the better—or worse—part of my life. Being rich wouldn"t be bad either, but that won"t happen unless an unknown relative dies suddenly in some distant land leaving me millions of dollars.Where did we go off the track When did eating butter become a sin, and a little bit of extra flesh unappealing. If not repellent All religions have certain days when people refrain from eating, and excessive eating is one of Christianity"s seven deadly sins. However until quite recently, most people had a problem getting enough to eat. In some religious groups, wealth was a symbol of probable salvation and high morals, and fatness a sign of wealth and well-being.Today the opposite is true. We have shifted to thinness as our new mark of virtue. The result is that being fat—or even only somewhat overweight—is bad because it implies a tack of moral strength.Our obsession with thinness is also fueled by health concerns. It is true that in this country we have more overweight people than ever before, and that, in many cases, being overweight correlates with an increased risk of heart and blood vessel diseases. These diseases, however, may have as much to do with our way of life and our high-fat diets as with excess weight. And the associated risk of cancer in the digestive system may be more of a dietary problem—too much fat and a lack of fiber—than a weight problem.The real concern, then, is not that we weigh too much, but that we neither exercise enough nor eat well. Exercise is necessary for strong bones and both heart and lung health. A balanced diet without a lot of fat can also help the body avoid many diseases. We should surely stop paying so much attention to weight. Simply being thin is not enough. It is actually hazardous if those who get (or already are) thin think they are automatically healthy and thus free from paying attention to their overall lifestyle. Thinness can be pure vainglory. What"s the author"s advice to women who are absorbed in the idea of thinness
Concern with money, and then more money, in order to buy the conveniences and luxuries of modem life, has brought great changes to the lives of most Frenchmen. More people are working than ever before in France. In the cities the traditional leisurely midday meal is disappearing. Offices, shops, and factories are discovering the great efficiency of a short lunch hour in company lunchrooms. In almost all lines of work emphasis now falls on ever-increasing output. Thus the "typical" Frenchman produces more, earns more, and buys more goods than his counterpart of the last generation. He gains in creating comforts and ease of life. What he loses to some extent is his sense of persona, uniqueness, or individuality.Some say that France has been Americanized. This is because the U.S. is a world symbol of the technological society and its consumer products, The so-called Americanization of France has its critics. They fear that "assembly-line life" will lead to the disappearance of the pleasures of the more graceful and leisurely (but less productive) old French style. What will happen, they ask, to taste, elegance, and the cultivation of the good things in life-joy in the smell of a freshly picked apple, a stroll by the river, or just happy hours of conversation in a local careSince the late 1950s life in France has indeed taken on qualities of rush, tension, and the pursuit of material gain. Some of the strongest critics of the new way of life are the young, especially university students. They are concerned with the future, and they fear that France is threatened by the triumph of this competitive, goods-oriented culture. Occasionally, they have reacted against the trend with considerable violence.In spite of critics, however, countless Frenchmen are committed to keeping France in the forefront of the modem economic world. They find that the present life brings more rewards, conveniences, and pleasures than that of the past. They believe that a modem, industrial France is preferable to the old. The best title for the passage would be ______.
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