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Text 3 It’s easy to get the sense these days that you’ve stumbled into a party with some powerful drug that dramatically alters identity. The faces are familiar, but the words coming out of them aren’t. Something has happened to a lot of people you used to think you knew. They’ve changed into something like their own opposite. There’s Bill Gates, who these days is spending less time earning money than giving it away--and pulling other billionaires into the deep end of global philanthropy(慈善事业) with him. There’s historian Francis Fukuyama, leading a whole gang of disaffected fellow travelers away from neoconservatism. To flip-flopis human. It can still sometimes be a political liability, evidence of a flaky disposition or rank opportunism. But there are circumstances in which not to reverse course seems almost pathological(病态的). He’s a model of consistency, Stephen Colbert said last year of George W. Bush:" He believes the same thing Wednesday that he believed on Monday -- no matter what happened on Tuesday." Over the past three years, I found people who had pulled a big U-turn in their lives. Often the insight came in a forehead-smiting moment in the middle of the night: I’ve got it all wrong. It looked at first like a sprinkling of outliers beyond the curve of normal human experience. But when you stepped back, a pattern emerged. What these personal turns had in common was the apprehension that we’re all connected. Everything leans on something, is both dependent and depended on. "The difference between you and me," a visiting Chinese student told University of Michigan psychologist Richard Nisbett not long ago," is that I think the world is a circle, and you think it’s a line." The remark prompted the professor to write a book, The Geography of Thought, about the differences between the Western and the Asian mind. To Western thinking, the world is linear; you can chop it up and analyze it, and we can all work on our little part of the project independently until it’s solved. The classically Eastern mind, according to Nisbett, sees things differently: the world isn’t a length of rope but a vast, closed chain, incomprehensibly complex and ever changing. When you look at life from this second perspective, some unlikely connections reveal themselves. I realized this was what almost all the U-turns had in common: people had swung around to face East. They had stopped thinking in a line and started thinking in a circle. Morality was looking less like a set of rules and more like a story, one in which they were part of an ensemble cast, no longer the star. According to the text, one difference between Western and Eastern minds was that ______.
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Text 3 It’s easy to get the sense these days that you’ve stumbled into a party with some powerful drug that dramatically alters identity. The faces are familiar, but the words coming out of them aren’t. Something has happened to a lot of people you used to think you knew. They’ve changed into something like their own opposite. There’s Bill Gates, who these days is spending less time earning money than giving it away--and pulling other billionaires into the deep end of global philanthropy(慈善事业) with him. There’s historian Francis Fukuyama, leading a whole gang of disaffected fellow travelers away from neoconservatism. To flip-flopis human. It can still sometimes be a political liability, evidence of a flaky disposition or rank opportunism. But there are circumstances in which not to reverse course seems almost pathological(病态的). He’s a model of consistency, Stephen Colbert said last year of George W. Bush:" He believes the same thing Wednesday that he believed on Monday -- no matter what happened on Tuesday." Over the past three years, I found people who had pulled a big U-turn in their lives. Often the insight came in a forehead-smiting moment in the middle of the night: I’ve got it all wrong. It looked at first like a sprinkling of outliers beyond the curve of normal human experience. But when you stepped back, a pattern emerged. What these personal turns had in common was the apprehension that we’re all connected. Everything leans on something, is both dependent and depended on. "The difference between you and me," a visiting Chinese student told University of Michigan psychologist Richard Nisbett not long ago," is that I think the world is a circle, and you think it’s a line." The remark prompted the professor to write a book, The Geography of Thought, about the differences between the Western and the Asian mind. To Western thinking, the world is linear; you can chop it up and analyze it, and we can all work on our little part of the project independently until it’s solved. The classically Eastern mind, according to Nisbett, sees things differently: the world isn’t a length of rope but a vast, closed chain, incomprehensibly complex and ever changing. When you look at life from this second perspective, some unlikely connections reveal themselves. I realized this was what almost all the U-turns had in common: people had swung around to face East. They had stopped thinking in a line and started thinking in a circle. Morality was looking less like a set of rules and more like a story, one in which they were part of an ensemble cast, no longer the star. The underlined word" flip-flop" (Line 4, Paragraph 2) most probably means ______.
It has been justly said that while" we speak with our vocal organs we (1) with our whole bodies." All of us communicate with one another (2) , as well as with words. Sometimes we know what we’re doing, as with the use of gestures such as the thumbs-up sign to indicate that, we (3) . But most of the time we’re not aware that we’re doing it. We gesture with eyebrows or a hand, meet someone else’s eyes and (4) . These actions we (5) are random and incidental. But researchers (6) that there is a system of them almost as consistent and comprehensible as language, and they conclude that there is a whole (7) of body language, (8) the way we move, the gestures we employ, the posture we adopt, the facial expression we (9) , the extent to which we touch and the distance we stand (10) each other.The body language serves a variety of purposes. Firstly it can replace verbal communication, (11) with the use of gesture. Secondly it can modify verbal communication, loudness and (12) of voice is an example here. Thirdly it regulates social interaction: turn taking is largely governed by non-verbal (13) . Finally it conveys our emotions and attitudes. This is (14) important for successful cross-culture communication.Every culture has its own" body language", and children absorb its nuances (15) with spoken language. The way an Englishmen crosses his legs is (16) like the way a mate American does it. When we communicate with people from other, cultures, the body language sometimes help make the communication easy and (17) , such as shaking hand is such a (18) gesture that people all over the world know that it is a signal for greeting. But sometimes--the body language can cause certain misunderstanding (19) people of different cultures often have different forms behavior for sending the same message or have different (20) towards the same body signals. Read the following text. Choose the best word (s) for each numbered blank and mark A, B, C or D on ANSWER SHEET 1.7（）
Part ADirections: Read the following four texts. Answer the questions below each text by choosing A, B, C or D. Mark your answers on ANSWER SHEET 1. Text 1 When a Shanghai ad consultant was recently asked to recommend young local designers to an international agency, he sent three candidates with years of work experience. But the company decided they weren’t good enough and had to import designers from the West. It’s a common problem that Chinese vocational grads simply haven’t had good enough teaching. Most of the lecturers don’t have any real work experience, so they can’t teach useful things. When graduates do get hired, they basically have to be re-educated. China’s rapid economic expansion has exposed many frailties in its education system, especially on the vocational side. The country can’t produce enough skilled workers. In part that’s because it invests far more in academic than vocational programs. Funding has fallen significantly since the 1990s. Partly as a result, today only 38 percent or so of China’s high-school-age students attend vocational schools, well below the official target of 50 percent. To address this deficit, last year Beijing pledged to spend almost $2 billion on 100 new vocational colleges and 1,000 high schools. And this year it started offering annual subsidies to vocational students. But China’s training is too abstract, what’s urgently required are technicians who can come up with a good idea and turn it into a marketable product. Parts of the country are already adapting; in Shenzhen, local institutes offer" made to order" training for particular businesses. And some vocational colleges have introduced practical research projects. But vocational education faces a deeper problem: its image. China’s middle class is eager to forget its experience with physical labor, and few allow their children to become technical workers. Everyone thinks these are things that low-class people do. Thus China now produces record numbers of college grads--who struggle to find work because they lack the skills for manufacturing, where demand is greatest. One fix would be to re-brand vocational subjects as" professional," not" manual," skills. At the other end of the spectrum are China’s 100 million-plus rural migrant workers, many of whom have little schooling. They have never learned how to work with others, to live in the city, save money or choose the right job. Thus they find it hard to learn from their jobs or plan their careers. This results in extremely high labor turnover. Teaching and training" life skills" to complement vocational programs would help. Yet the urgency of China’s skilled-labor shortfall will force a rethink. For now, China is relying on cheap, low-skilled, labor-intensive production, but it’s not sustainable in the long term, We must raise our skills level, and it’s impossible for state-run colleges to do all the training. Indeed, with the demand for skilled workers growing all the time, China will need all the help it can get. According to the text, a lower rate of school-aged teenagers enter vocational schools in China mainly because ______.
(71)Because each college or university features a different campus environment, the day-to-day life of students varies widely from one school to another. (72)The following sections describe some of the most common features of student life at four-year colleges and universities.(73)Students live in a Variety of settings at four-year colleges and universities, depending on the regulations of the institution and its location. Some institutions require that undergraduate students live in college- or university-approved housing, especially during their first and second years. At other institutions, students may live either on or off campus. Off-campus housing may be in privately owned or independently operated boarding houses, apartments, or rooms. Some students organize their own cooperative living arrangements and jointly rent apartments or houses to reduce housing and food expenses.Students who live away from home during their college or university years typically experience a major turning point in their lives that has little to do with academics or professional training. (74)Most first-year students welcome this increased independence, although many also find that living away from home, family, and friends can introduce unexpected challenges. (75)Campus provide common settings for students to form new bonds with those who share similar experiences. （）
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