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The tourist trade is booming. With all this coming and going, you’d expect greater’ understanding to develop between the nations of the world. Not a bit of it! Superb systems of communication by air, sea and land make it possible for us to visit each other’s countries at a moderate cost. What was once the grand tour, reserved for only the very rich, is now within everybody’s grasp The package tour and chartered flights are not to be sneered at. Modern travelers enjoy a level of comfort which the lords and ladies on grand tours in the old days couldn’t have dreamed of. But what’s the sense of this mass exchange of populations if the nations of the world remain basically ignorant of each other’Many tourist organizations are directly responsible for this state of affairs. They deliberately set out to protect their clients from too much contact with the local population. The modern tourist leads a cosseted, sheltered life. He lives at international hotels. where he eats his international food and sips his international drink while he gazes at the natives from a distance. Conducted tours to places of interest are carefully censored. The tourist is allowed to see only what the organizers want him to see and no more. A strict schedule makes it impossible for the tourist to wander off on his own; and anyway, language is always a barrier, so he is only too happy to be protected in this way. At its very worst, this leads to a new and hideous kind of colonization. The summer quarters of the inhabitants of the cite universitaire : are temporarily reestablished on the island of Corfu. Blackpoll is recreated at Torremolinos where the traveler goes not to eat paella, but fish and chips.The sad thing about this situation is that it leads to the persistence of national stereotypes. We don’t see the people of other nations as they really are, but as we have been brought up to believe they are. You can test this for yourself. Take five nationalities, say, French, German, English, American and Italian. Now in your mind, match them with these five adjectives: musical, amorous, cold, pedantic, native. Far from providing us with any insight into the national characteristics of the peoples just mentioned, these adjectives actually act as barriers. So when you set out on your travels, the only characteristics you notice are those which confirm your preconceptions. You come away with the highly unoriginal and inaccurate impression that, say, Anglo-Saxons are hypocrites of that Latin peoples shout a lot. You only have to make a few foreign friends to understand how absurd and harmful national stereotypes are. But how can you make foreign friends when the tourist trade does its best to prevent you Carried to an extreme, stereotypes can be positively dangerous. Wild generalizations stir up racial hatred and blind us to the basic fact--how trite it sounds! That all people are human. We are all similar to each other and at the same time all unique. The best title for this passage is （）
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对于安全技术交底的基本要求，表述不正确的是( )。
Such euphemisms may be stylistically "permissible" if they are kept within （）
Education is too important to take (1) , when people take anything for seriously, they put (2) blinders which cause them to miss the important aspects of (3) is going on around them. They (4) "tunnel vision," which limits and distorts their perception of (5) Education is too important to be limited by those who have chosen to wear blinders and develop tunnel vision.I believe the (6) movement has encouraged many educators to take education too seriously. (7) we take education too seriously, we put standardized (8) scores above children, we put lesson plans above teachers, and we put on our blinders, only to see a rather small segment of the child--that segment that can be (9) easily (10) than looking at the child as a whole. By looking at the whole student, we can get a (11) of whether that student enjoys learning, (12) functioning well with others, and feels good (13) himself. How can we (14) off our blinders How can we eliminate tunnel vision to see the whole child How can we (15) take everything so seriously My recommendation is (16) laugh, teach, laugh!Psychologists have (17) believed that negative emotions cause negative chemical changes in the body. We know the (18) is also true. We know that a person with a good sense of humor has better healing (19) . Laughter actually relaxes the muscles, allows the heartbeat and lowers the blood pressure. Laughter stirs the inside and gets tile endocrine system moving, which can be quite (20) in alleviating disease. Laughter also relieves boredom, tension, guilt, depression, headaches, and backaches. 17（）
Yet the difference in tome and language must strike us, so soon as it is philosophy that speaks: that change should remind us that even if the function of religion and that of reason coincide, this function is performed in the two cases by very different organs. Religions are many, reason one. Religion consists of conscious ideas, hopes, enthusiasms, and objects of worship; it operates by grace and flourishes by prayer. Reason, on the other hand, is a mere principle or potential order, on which indeed we may come to reflect but which exists in us ideally only, without variation or stress of any kind. We conform or do not conform to it; it does not urge or chide us, not call for any emotions on our part other than those naturally aroused by the various objects which it unfolds in their true nature and proportion. Religion brings some order into life by weighting it with new materials. Reason adds to the natural materials only the perfect order which it introduces into them. Rationality is nothing but a form, an ideal constitution which experience may more or less embody. Religion is a part of experience itself, a mass of sentiments and ideas. The one is an inviolate principle, the other a changing and struggling force. And yet this struggling and changing force of religion seems to direct man toward something eternal. It seems to make for an ultimate harmony within the soul and for an ultimate harmony between the soul and all that the soul depends upon. Religion, in its intent, is a more conscious and direct pursuit of the Life of Reason than is society, science, or art, for these approach and fill out the ideal life tentatively and piecemeal, hardly regarding the foal or caring for the ultimate justification of the instinctive aims. Religion also has an instinctive and blind side and bubbles up in all manner of chance practices and intuitions; soon, however, it feels its way toward the heart of things, and from whatever quarter it may come, veers in the direction of the ultimate.Nevertheless, we must confess that this religious pursuit of the Life of Reason has been singularly abortive. Those within the pale of each religion may prevail upon themselves, to express satisfaction with its results, thanks to fond partiality in reading the past and generous draughts of hope for the future; but any one regarding the various religions at once and comparing their achievements with what reason requires, must feel how terrible is the disappointment which they have one and all prepared for mankind. Their chief anxiety has been to offer imaginary remedies for mortal ills, some of which are incurable essentially, while others might have been really cured by well-directed effort. The Greed oracles, for instance, pretended to heal out natural ignorance, which has its appropriate though difficult cure, while the Christian vision of heaven pretended to be an antidote to our natural death--the inevitable correlate of birth and of a changing and conditioned existence. By methods of this sort little can be done for the real betterment of life. To confuse intelligence and dislocate sentiment by gratuitous fictions is a short-sighted way of pursuing happiness. Nature is soon avenged. An unhealthy exaltation and a one-sided morality have to be followed by regrettable reactions. When these come. The real rewards of life may seem vain to a relaxed vitality, and the very name of virtue may irritate young spirits untrained in and natural excellence. Thus religion too often debauches the morality it comes to sanction and impedes the science it ought to fulfill.What is the secret of this ineptitude Why does religion, so near to rationality in its purpose, fall so short of it in its results Tile answer is easy; religion pursues rationality through the imagination. When it explains events or assigns causes, it is an imaginative substitute for science. When it gives precepts, insinuates ideals, or remolds aspiration, it is an imaginative substitute for wisdom I mean for the deliberate and impartial pursuit of all food. The condition and the aims of life arc both represented in religion poetically, but this poetry tends to arrogate to itself literal truth and moral authority, neither of which it possesses. Hence the depth and importance of religion becomes intelligible no less than its contradictions and practical disasters. Its object is the same as that of reason, but its method is to proceed by intuition and by unchecked poetical conceits. Which of the following statements is NOT TRUE（）
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