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Within that exclusive group of literary characters who have survived through the centuries—from Hamlet to Huckleberry Finn—few can rival the cultural impact of Sherlock Holmes. Since his first public appearance 20 years ago, the gentleman with the curved pipe and a taste for cocaine, the master of deductive reasoning and elaborate disguise, has left his mark everywhere—in crime literature, film and television, cartoons and comic books. At Holmes’ side, of course, was his trusted friend Dr. Watson. Looming even larger, however, was another doctor, one whose medical practice was so slow it allowed him plenty of time to pursue his literary ambition. His name: Arthur Conan Doyle. As the creator of these fictional icons, Conan Doyle has himself become something of a cult figure, the object of countless critical studies, biographies and fan clubs. Conan Doyle was born in Edinburgh in 1859, into a respectable middle-class Catholic family. Still, it was far from an easy life. There was never enough money; they moved frequently in search of lower rents; and his father, a civil servant and illustrator was an alcoholic who had to be institutionalized. Yet the early letters he wrote to his mother are surprisingly optimistic, concerned mainly with food, clothes, allowances and schoolwork. At I4 came his first unforgettable visit to London, including Madame Tussaud’s, where he was "delighted with the room of Horrors, and the images of the murderers." A superb student, Conan Doyle went on to medical school, where he was attracted by Dr. Joseph Bell, a professor with an uncanny ability to diagnose patients even before they opened their mouths. For a time he worked as Bell’s outpatient clerk and would watch, amazed, at how the location of a callus (老茧) could reveal a man’s profession, or how a quick look at a skin rash told Bell that the patient had once rived in Bermuda. In 1886, Conan Doyle outlined his first novel, A Study in Scarlet, which he described as "a simple tale of mystery to make a little extra money." Its main character, initially called Sherringford Hope and later called Sherlock Holmes, was based largely on Bell. But Holmes’ first appearance went almost unnoticed, and the struggling doctor devoted nearly all of his spare time to writing long historical novels in the style of Sir Walter Scott—novels that he was convinced would make his reputation. It wasn’t to be. In 1888, Holmes reappeared in A Scandal in Bohemia, a short story in Strand Magazine. And this time, its hero took an immediate hit and Conan Doyle’s life would never be the same. The typical features of Sherlock Holmes were all EXCEPT

A. rational.
B. sociable.
C. intelligent.
D. cunnin

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When I was a child in Bra in Italy, hardly any mothers had a job, grandmothers lived with their children and grandchildren, and lunch and dinner were rites (仪式) you couldn’t miss. Even if the world was collapsing around you, you would go home at a set time, sit down at the table and eat a full meal fondly prepared by the women of the house. Most ingredients came from local markets, though a lot of the vegetables were grown directly in our allotments, and meat came from animals raised by friends or acquaintances. The most "exotic" foods were bought at the neighborhood grocer’s shop. This typically Italian family scene has changed radically. In the 1960s and 1970s, the advent of supermarkets and cheap, mass-produced food swathed community-based economies. The boom years brought new freedom and money to spend, on food but also on leisure. Women were emancipated at last and started to go out to work. Convenience foods were all the rage. Home-baked cakes and handmade pasta were out; factory-produced replicas were in. In the late 1980s, food processing became an out-and-out revolution. In the subsequent loss of domestic and artisanal (手工制作的) savoir-faire, traditional produce and biodiversity were threatened. The food production revolution that transformed Europe and North America meant more and cheaper food for all. But there were negative effects, too: environmental harm and a loss of cultural identity. Now that emerging nations are following in our footsteps, the downside is evident. If we can’t force those countries who are starting to glimpse emancipation from poverty to avoid our bad examples, we can at least propose more sustainable models of producing food. It is important to trigger the virtuous processes that lead to food that tastes great, is ecologically benign, and is produced and consumed in a way that is fair to all. We must look to the past. We need to learn from what we have forgotten or set aside in the name of modernity. The values of rural societies are the values we have to restore to our food, and hence to our culture. These values teach us that food is better when it is fresh and seasonal, when it is produced close to home, and when it is eaten with the people we love. I’m not advocating a return to the family scene of my childhood; such environments were often indicative of poverty and social backwardness. And going back to the old days would force women back into the kitchen. But we can find ideas in the past that we might apply in our increasingly complex society, and so ensure a serene future for ourselves and the earth. Food is central to our lives. It would be wrong to turn it into nothing more than a fuel enabling us to move faster, hence accelerating the consumption of the earth and its resources. In fact, it would be the worst mistake we could ever make. We can learn from Paragraph 5 that

A. the author felt disappointed at the food production revolution.
B. food is most delicious when it is fresh and homemade.
C. the author would rather go back to his childhood.
D. applying ideas in the past to modem society would do us goo

感性知识是对活动的外表特征和外部联系的反映,可分为感知和______两种水平。

The process by means of which human beings can arbitrarily make certain things stand for other things may be called the symbolic process. (31) we turn, we see the symbolic process (32) work. For example, stripes on the sleeve can be made to stand for military rank; crossed sticks can stand for a (33) of religious beliefs. There are (34) things that have not a symbolic value. Almost all fashionable clothes are (35) symbolic. And we select our furniture to (36) as visible symbols of our taste, wealth, and social position. We often choose our houses on the (37) of a feeling that it "looks well" to have a "good address". We trade in perfectly good cars for (38) models not always to get better transportation, (39) to give evidence to the community that we can (40) it. I once had an eight-year-old car in good running condition. A repairman, who knew the condition of the car, kept (41) me to trade it (42) a new model. "But why" I asked, "The old car’s in (43) still." The repairman answered scornfully, "Yeah, but all you’ve got is transportation." Such complicated and apparently (44) behavior leads philosophers to (48) over "Why can’t human beings live simply and naturally" (46) the complexity of human life makes us look enviously at the relative simplicity of such lives as dogs and cats lead. Simply, the fact that symbolic process makes complexity possible is no (47) for wanting to (48) to a cat existence. A better (49) is to understand the symbolic process (50) instead of being its victims we become, to some degree at least, its masters.

A. yet
B. but
C. and
D. so

教育心理学是介于心理学与______之间的交叉学科。

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