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(A young couple (夫妻) have a nice lalk in tile garden. ) A: It is awarmday. isn’t it B: Yes. the weather is prctty good. A: Yes. How time flies! Spring is around the corner (快到了). Listen The birds are singing every where and the flowers are blooming (开花). B: l’tn so glad. my filvorite season is coming. What about going out for a Iraveling A: That is what I was thinking about. B: Great! Let’s go in and pack our things. A: Thc oaly thing I woy about is the weather. B: What you mean A: If it rains after a while. what shall we do B: No. it won’t. I’m sure we will have a happy picnic (野餐). 请回答： What is B’s favorlte season ____________
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11岁患儿，右肘部摔伤3小时。查体：右肘关节半屈位，活动受限，明显肿胀及压痛，肘后三角关系正常，桡动脉搏动消失。 治疗应采取
The period of adolescence, i.e., the person between childhood and adulthood, may be long or short, depending on social expectations and on society’s definition as to what constitutes maturity and adulthood. In primitive societies adolescence is frequently a relatively short period of time, while in industrial societies with patterns of prolonged education coupled with laws against child labor, the period of adolescence is much longer and may include most of the second decade of one’s life. Furthermore, the length of the adolescent period and the definition of adulthood status may change in a given society as social and economic conditions change. Examples of this type of change are the disappearance of the frontier in the latter part of the nineteenth century in the United States, and more universally, the industrialization of an agricultural society. In modem society, ceremonies for adolescence have lost their formal recognition and symbolic significance and there no longer is agreement as to what constitutes initiation ceremonies. Social ones have been replaced by a sequence of steps that lead to increased recognition and social status. For example, grade school graduation, high school graduation and college graduation constitute such a sequence, and while each step implies certain behavioral changes and social recognition, the significance of each depends on the socio-economic status and the educational ambition of the individual. Ceremonies for adolescence have also been replaced by legal definitions of status roles, right, privileges and responsibilities, it is during the nine years from the twelfth birthday to the twenty-first that the protective and restrictive aspects of childhood and minor status are removed and adult privileges and responsibilities are granted. The twelve-year-old is no longer considered a child and has to pay full fare for train, airplane, theater and movie tickets. Basically, the individual at this age loses childhood privileges without gaining significant adult rights. At the age of sixteen the adolescent is granted certain adult rights which increase his social status by providing him with more freedom and choices. He now can obtain a driver’ s license; he can leave public schools; and he can work without the restrictions of child labor laws. At the age of eighteen the law provides adult responsibilities as well as rights: the young man can now be a soldier, but he also can marry without parental permission. At the age of twenty-one the individual obtains his full legal rights as an adult. He now can write, he can buy liquor, he can enter into financial contracts, and he is entitled to run for public office. No additional basic rights are acquired as a function of age alter majority status has been attained. None of these legal provisions determine at what point adulthood has been reached but they do point to the prolonged period of adolescence. One can fully enjoy his adulthood privileges when he is no less than______ years old.
Students of United States history, seeking to identify the circumstances that encouraged the emergence of feminist movements, have thoroughly investigated the mid-nineteenth-century American economic and social conditions that affected the status of women. These historians, however, have analyzed less fully the development of specifically feminist ideas and activities during the same period. Furthermore, the ideological origins of feminism in the United States have been obscured because, even when historians did take into account those feminist ideas and activities occurring within the United States, they failed to recognize that feminism was then a truly international movement actually centered in Europe. American feminist activists who have been described as "solitary" and "individual theorists" were in reality connected to a movement — utopian socialism — which was already popularizing feminist ideas in Europe during the two decades that culminated in the first women’s rights conference held at Seneca Falls, New York, in 180o8. Thus, a complete understanding of the origins and development of nineteenth-century feminism in the United States requires that the geographical focus be widened to include Europe and that the detailed study already made of social conditions be expanded to include the ideological development of feminism. The earliest and most popular of the utopian socialists were the Saint-Simonians. The specifically feminist part of Saint-Simonianism has, however, been less studied than the group’s contribution to early socialism. This is regrettable on two counts. By 1832 feminism was the central concern of Saint- Simonianism and entirely absorbed its adherents’ energy. Hence, by ignoring its feminism, European historians have misunderstood Saint- Simonianism. Moreover, since many feminist ideas can be traced to Saint- Simonianism, European historians’ appreciation of later feminism in France and the United States remained limited. Saint-Simon’s followers, many of whom were women, based their feminism on an interpretation of his project to reorganize the globe by replacing brute force with the rule of spiritual powers. The new world order would be ruled together by a male, to represent reflection, and a female, to represent sentiment. This complementarity reflects the fact that, while the Saint-Simonians did not reject the belief that there were innate differences between men and women, they nevertheless foresaw an equally important social and political role for both sexes in their Utopia. Only a few Saint-Simonians opposed a definition of sexual equality based on gender distinction. This minority believed that individuals of both sexes were born similar in capacity and character, and they ascribed male-female differences to socialization and education. The envisioned result of both currents of thought, however, was that women would enter public life in the new age and that sexual equality would reward men as well as women with an improved way of life. It can be inferred from the passage that all Saint-Simonians______.
The human nose is an underrated tool. Humans are often thought to be insensitive smellers compared with animals, ________ this is largely because, ________ animals, we stand upright. This means that our noses are ________ to perceiving those smells which float through the air, ________ the majority of smells which stick to surfaces. In fact, ________ , we are extremely sensitive to smells, ________ we do not generally realize it. Our noses are capable of ________ human smells even when these are________to far below one part in one million. Strangely, some people find that they can smell one type of flower but not another, ________ others are sensitive to the smells of both flowers. This may be because some people do not have the genes necessary to generate ________ smell receptors in the nose. These receptors are the cells which sense smells and send ________ to the brain. However, it has been found that even people insensitive to a certain smell ________ can suddenly become sensitive to it when ________ to it often enough. The explanation for insensitivity to smell seems to be that the brain finds it ________ to keep all smell receptors working all the time but can ________ new receptors if necessary. This may ________ explain why we are not usually sensitive to our own smells―we simply do not need to be. We are not ________ of the usual smell of our own house, but we ________ new smells when we visit someone else’’ s. The brain finds it best to keep smell receptors ________ for unfamiliar and emergency signals ________ the smell of smoke, which might indicate the danger of fire. The human nose is an underrated tool. Humans are often thought to be insensitive smellers compared with animals, ________ this is largely because, ________ animals, we stand upright. This means that our noses are ________ to perceiving those smells which float through the air, ________ the majority of smells which stick to surfaces. In fact, ________ , we are extremely sensitive to smells, ________ we do not generally realize it. Our noses are capable of ________ human smells even when these are________to far below one part in one million. Strangely, some people find that they can smell one type of flower but not another, ________ others are sensitive to the smells of both flowers. This may be because some people do not have the genes necessary to generate ________ smell receptors in the nose. These receptors are the cells which sense smells and send ________ to the brain. However, it has been found that even people insensitive to a certain smell ________ can suddenly become sensitive to it when ________ to it often enough. The explanation for insensitivity to smell seems to be that the brain finds it ________ to keep all smell receptors working all the time but can ________ new receptors if necessary. This may ________ explain why we are not usually sensitive to our own smells―we simply do not need to be. We are not ________ of the usual smell of our own house, but we ________ new smells when we visit someone else’’ s. The brain finds it best to keep smell receptors ________ for unfamiliar and emergency signals ________ the smell of smoke, which might indicate the danger of fire.
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