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The success of Augustus owed much to the character of Roman theorizing about the state. The Romans did not produce ambitious blueprints (1) the construction of ideal states, such as (2) to the Greeks. With very few exceptions, Roman theorists ignored, or rejected (3) valueless, intellectual exercises like Plato’s Republic, in (4) the relationship of the individual to the state was (5) out painstakingly without reference to (6) states or individuals. The closest the Roman came to the Greek model was Cicero’s De Re Publiea, and even here Cicero had Rome clearly in (7) . Roman thought about the state was concrete, even when it (8) religious and moral concepts. The first ruler of Rome, Romulus, was (9) to have received authority from the gods, specifically from Jupiter, the "guarantor" of Rome. All constitutional (10) was a method of conferring and administering the (11) . Very clearly it was believed that only the assembly of the (12) , the family heads who formed the original senate, (13) the religious character necessary to exercise authority, because its original function was to (14) the gods. Being practical as well as exclusive, the senators moved (15) to divide the authority, holding that their consuls, or chief officials, would possess it on (16) months, and later extending its possession to lower officials. (17) the important achievement was to create the idea of continuing (18) authority embodied only temporarily in certain upper-class individuals and conferred only (19) the mass of the people concurred. The system grew with enormous (20) , as new offices and assemblies were created and almost none discarded. Read the following text. Choose the best word(s) for each numbered blank and mark A, B, C or D on ANSWER SHEET 1.5（）
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New York, London, Paris and other cities are exciting places to live in. There are many interesting things to see and to do. You can go to different kinds of museums (博物馆) , plays and films. You can also go shopping to buy things from all over the world. But there are serious (严重的) problems in big cities too. The cost of living is high, and there are too many people in some of big cities. Every year many people move to the cities because there are some chances to find jobs, to study at good schools, and to receive good medical care. But sometimes these people cannot find work or a good place to live in. Also, too many people in a small space make it hard to keep the cities safe and clean. Some people enjoy living in big cities. Others do not. Before people move to big cities, they should think about the problems of living there. Which of the following is true
称定是指称取重量应准确至所取重量的 ( )
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The United States stands for freedom and democracy. There is a large gap between the rhetoric and the reality, but the United States does export its political ideals abroad. And it does not just rely on force to do so. It relies on government-funded foundations like the National Endowment for Democracy that distribute grants to pro-democracy organizations abroad. US-based NGOs like Freedom House rank countries according to their adherence to political freedom, the implication being that other countries should conform to the ideals espoused in the US Constitution. What does China stand for That question arose at a recent dialogue between Confucian and African thinkers in South Africa funded by the Confucius Institute. Such dialogues are relatively new: They are carried out on non-Western terms and funded by non-Western organizations. Now that China has more wealth, it can afford to fund dialogues that explore political alternatives to Western values. But which values does China stand for and how can they be promoted abroad Confucianism may be China’s main political tradition, but what are the key Confucian values that have the potential to make the world a better place Like liberals and Christians, Confucians believe that their values ought to have universal reach, but China hasn’t done a good job exporting its political values beyond the East Asian region. As China becomes a global political power, such questions are likely to become more salient. Confucianism The Confucian tradition is diverse and contested, but Confucians today typically defend two key values: political meritocracy and harmony. The value of political meritocracy is not hard to explain. Everybody should have the same opportunity to be educated so as to participate in politics, but not everybody will emerge from this process with the equal ability to make morally informed decisions. Hence, an important task of the political system is to select those with above average ability. The Chinese Communist Party, whatever the Marxist rhetoric, is becoming a more meritocratic organization. Top students are encouraged to join and the overall educational level of cadres is rapidly rising. To the extent that the party has successfully carried out economic modernization over the last three decades or so, much of the credit should go to cadres selected on merit—similar to other successful East Asian countries with a Confucian heritage. So far, however, China’s attempt to export political meritocracy to developing countries has been relatively ad hoc. Hence, there is a need for a government funded organization—let’s call it the National Endowment for Meritocracy—that would fund experiments with political meritocracy in other countries. Western powers may not be interested, but there will be takers in Africa and elsewhere. Such programs could help to improve governance in recipient countries and would earn their gratitude. The value of harmony is perhaps best promoted via NGOs, because official support is likely to arouse political suspicion. Hence, one might imagine an NGO—let’s call it Harmony House—that relies on rigorous empirical methods to determine the extent of harmony in the world. Countries could be ranked according to a "Social Harmony Index" that measures rates of crime, incarceration, divorce and gaps between the rich and the poor. Countries that do well on the index could set a model for other countries. It is time for China to engage in the global dialogue about political values on its own terms. Rather than, say, wasting time and money on research reports measuring the extent of human rights violations in the United States, China can do more good by promoting the political values that inspire Chinese people and can help to make the world a better place if they are taken more seriously abroad. This is not to deny that freedom, democracy and human rights have a place in China’s future. But indigenous values such as meritocracy and harmony may have an even greater place, and China should do its best to persuade the rest of the world of their value. Of course, it also needs to set the right model at home. (From NYTimes; 668 words) Which is NOT true according to the passage
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