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Reading to oneself is a modern activity that was almost unknown to the scholars of the classical and medieval worlds, while during the fifteen century the term "reading" undoubtedly meant reading aloud. Only during the nineteenth did silent reading become commonplace. One should be wary, however, of assuming that silent reading came about simply because reading aloud is a distraction to others. Examination of factors related to the historical development of silent reading reveals that it became the usual mode of reading for most adult reading tasks mainly because the tasks themselves changed in character. The last century saw a steady gradual increase in literacy, and thus in the number of readers. As readers increased, the number of potential listeners decreased, and thus there was some reduction in the need to read aloud. Reading for the benefit of listeners grew less common, so came the flourishing of reading as a private activity in such public places as libraries, railway carriages and offices, where reading aloud would cause distraction to other readers. Towards the end of the century there was still considerable argument over whether books should be used for information or treated respectfully, and over whether the reading of material such as newspapers was in some way mentally weakening. Indeed this argument remains with us still in education. However, whatever its virtues were, the old shared literacy culture had gone and was replaced by the printed mass media on the one hand and by book and periodicals for a specialized readership on the other. By the end of the century students were being recommended to adopt attitudes to books and to use skills in reading them which were inappropriate, if not impossible, for the oral reader. The social, cultural and technological changes in the century had greatly altered what the term "reading" implied. The development of silent reading during the 19th century indicated______.
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Change—or the ability to adapt oneself to a changing environment—is essential to evolution. The farmer whose land is required for housing or industry must adapt himself: He can move to another place and master the problems peculiar to it; he can change his occupation, perhaps after a period of training; or he can starve to death. A nation which can not adapt its trade or defense requirements to meet world conditions faces economic or military disaster. Nothing is fixed and permanently stable. There must be movement forward, which is progress of a sort, or movement backwards, which is decay and deterioration. In this context, tradition can be a force for good or for evil. As long as it offers a guide(without insisting that its path is the only one), it helps the ignorant and the uninformed to take a step forward, and thereby, to adapt themselves to changed circumstances. Tradition, or custom, can guide the hunter as effectively as it can influence the nervous hostess. But if we make an idol(偶像、崇拜)of tradition, it ceases to become a guide and becomes an obstacle lying across the path of change and progress. If we insist on trying to plot the future by the past, we clearly handicap ourselves and invite failure. The better course is to adopt the help which tradition can give but, realizing that it necessarily has its roots in the past, to be well aware of its limitations in a changing world. The farmer’s case in Para. 1 is given as an example of______.
A number of books like Reading Faces and Body Language have【C1】______the individual’s tendency to broadcast things through all manner of【C2】______movement and facial gymnastics. Such matters, made widely familiar by pop sociology, anthropology and psychology, have become the stuff of common conversation. Michael Korda’s Power! How to Get It, How to Use It, is mainly a primer in how to【C3】______others by a cold-blooded control of【C4】______signals that occur commonly in the workaday world: for example, how executives signal their style of power【C5】______the clothes they choose and the way they【C6】______their office furniture. 【C7】______work or play, everybody emits wordless signals of infinite variety. Overt, like a warm smile. Spontaneous, like a【C8】______eyebrow Involuntary, like leaning away from a salesperson to【C9】______a deal. Says Julius Fast in Body Language: "We rub our noses for puzzlement. We【C10】______our arms to【C11】______ourselves or to protect ourselves. We【C12】______our shoulders for indifference." Any competent psychiatrist remains alert to the expressions by which a patient’s hidden emotions make【C13】______known. People even signal by the odors they【C14】______, as Janet Hopson【C15】______in superfluous detail in Scent Signals: The Silent Language of Sex. Actually, it is impossible for an individual to【C16】______signaling other people; the person who mutely【C17】______human intercourse sends out an unmistakable signal in the form of utter silence. Sociologist Dane Arche calls reading such signals "social intelligence." He said, "We must unshackle ourselves from the tendency to ignore silent behavior and to prefer words【C18】______everything else." The evidence all over is that【C19】______people wander the earth through thickets of verbiages, many, perhaps most, do pay more attention to wordless signals and are more likely to be influenced and【C20】______by nonverbal messages. 【C8】
A number of books like Reading Faces and Body Language have【C1】______the individual’s tendency to broadcast things through all manner of【C2】______movement and facial gymnastics. Such matters, made widely familiar by pop sociology, anthropology and psychology, have become the stuff of common conversation. Michael Korda’s Power! How to Get It, How to Use It, is mainly a primer in how to【C3】______others by a cold-blooded control of【C4】______signals that occur commonly in the workaday world: for example, how executives signal their style of power【C5】______the clothes they choose and the way they【C6】______their office furniture. 【C7】______work or play, everybody emits wordless signals of infinite variety. Overt, like a warm smile. Spontaneous, like a【C8】______eyebrow Involuntary, like leaning away from a salesperson to【C9】______a deal. Says Julius Fast in Body Language: "We rub our noses for puzzlement. We【C10】______our arms to【C11】______ourselves or to protect ourselves. We【C12】______our shoulders for indifference." Any competent psychiatrist remains alert to the expressions by which a patient’s hidden emotions make【C13】______known. People even signal by the odors they【C14】______, as Janet Hopson【C15】______in superfluous detail in Scent Signals: The Silent Language of Sex. Actually, it is impossible for an individual to【C16】______signaling other people; the person who mutely【C17】______human intercourse sends out an unmistakable signal in the form of utter silence. Sociologist Dane Arche calls reading such signals "social intelligence." He said, "We must unshackle ourselves from the tendency to ignore silent behavior and to prefer words【C18】______everything else." The evidence all over is that【C19】______people wander the earth through thickets of verbiages, many, perhaps most, do pay more attention to wordless signals and are more likely to be influenced and【C20】______by nonverbal messages. 【C3】
A number of books like Reading Faces and Body Language have【C1】______the individual’s tendency to broadcast things through all manner of【C2】______movement and facial gymnastics. Such matters, made widely familiar by pop sociology, anthropology and psychology, have become the stuff of common conversation. Michael Korda’s Power! How to Get It, How to Use It, is mainly a primer in how to【C3】______others by a cold-blooded control of【C4】______signals that occur commonly in the workaday world: for example, how executives signal their style of power【C5】______the clothes they choose and the way they【C6】______their office furniture. 【C7】______work or play, everybody emits wordless signals of infinite variety. Overt, like a warm smile. Spontaneous, like a【C8】______eyebrow Involuntary, like leaning away from a salesperson to【C9】______a deal. Says Julius Fast in Body Language: "We rub our noses for puzzlement. We【C10】______our arms to【C11】______ourselves or to protect ourselves. We【C12】______our shoulders for indifference." Any competent psychiatrist remains alert to the expressions by which a patient’s hidden emotions make【C13】______known. People even signal by the odors they【C14】______, as Janet Hopson【C15】______in superfluous detail in Scent Signals: The Silent Language of Sex. Actually, it is impossible for an individual to【C16】______signaling other people; the person who mutely【C17】______human intercourse sends out an unmistakable signal in the form of utter silence. Sociologist Dane Arche calls reading such signals "social intelligence." He said, "We must unshackle ourselves from the tendency to ignore silent behavior and to prefer words【C18】______everything else." The evidence all over is that【C19】______people wander the earth through thickets of verbiages, many, perhaps most, do pay more attention to wordless signals and are more likely to be influenced and【C20】______by nonverbal messages. 【C14】
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