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Imagine a world in which there was suddenly no emotion - a world in which human beings could feel no love or happiness, no terror or hate. Try to imagine the consequences of such a transformation. People might not be able to stay alive: knowing neither joy nor pleasure, anxiety nor fear, they would be as likely to repeat acts that hurt them as acts that were beneficial. They could not learn: they could not benefit from experience because this emotionless world would lack rewards and punishments. Society would soon disappear: people would be as likely to harm one another as to provide help and support Human relationships would not exist: in a world without friends or enemies, there could be no marriage, affection among companions, or bonds among members of groups. Society’’s economic underpinnings(支柱) would be destroyed: since earning $10 million would be no more pleasant than earning $10, there would be no incentive to work. In fact, there would be no incentives of any kind. For we will see, incentives imply a capacity to enjoy them. In such a world, the chances that the human species would survive are next to zero, because emotions are the basic instrument of our survival and adaptation. Emotions structure the world for us in important ways. As individuals, we Categorize objects on the basis of our emotions. True we consider the length, shape, size, or texture, but an object’’s physical aspects are less important than what it has done or can to us - hurt us, surprise us, anger us or make us joyful. We also use categorizations colored by emotions in our families, communities, and overall society. Out of our emotional experiences with objects and events comes a social feeling of agreement that certain things and actions are " good" and others are " bad", and we apply these categories to every aspect of our social life -from what foods we eat and what clothes we wear to how we keep promises and which people our group will accept, In fact, society exploits our emotional reactions and attitudes, such as loyalty, morality, pride, shame, guilt, fear and greed, in order to maintain itself. It gives high rewards to individuals who perform important tasks such as surgery, makes heroes out of individuals of uses the legal dangerous achievements such as flying fighter planes in a war, and uses the legal and penal (刑法的) system to make people afraid to engage in antisocial acts. The emotional aspects of an object are more important than its physical aspects in that they______.
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The Carnegie Foundation report says that many colleges have tried to be "all things to all people". In doing so, they have increasingly catered to a narrow minded careerism while failing to cultivate a global vision among their students. The current crisis, it contends, does not derive from a legitimate desire to put learning to productive ends. The problem is that in too many academic fields, the work has no context; skills, rather than being means, have become ends. Students are offered a variety of options and allowed to pick their way to a degree. In short, driven by careerism, "the nation’’s colleges and universities are more successful in providing credentials (文凭) than in providing a quality education for their students. "The report concludes that the special challenge confronting the undergraduate college is one of shaping an "integrated core" of common learning. Such a core would introduce students" to essential knowledge, to connections across the disciplines, and in the end, to application of knowledge to life beyond the campus." Although the key to a good college is a high-quality faculty, the Carnegie study found that most colleges do very little to encourage good teaching. In fact, they do much to undermine it. As one professor observed: "Teaching is important, we are told, and yet faculty know that research and publication matter most." Not surprisingly, over the last twenty years colleges and universities have failed to graduate half of their four-year degree candidates. Faculty members who dedicated themselves to teaching soon discover that they will not be granted tenure (终身任期), promotion, or substantial salary increases. Yet 70 percent of all faculty say their interests lie more in teaching than in research. Additionally, a frequent complaint among young scholars is that "There is pressure to publish, although there is virtually no interest among administrators or colleagues in the content of the publications. " By saying that "in too many academic fields, the work has no context" ( Line 4, Para. 1 ) the author means that the teaching in these areas________.
试从立法和司法的综合角度论述法制的统一性。
Questions 21 and 22 are based on the following news. At the end of the news item, you will be given 10 seconds to answer the questions. Now, listen to the news. All the following buildings were badly damaged EXCEPT______.
When people care enough about something to do it well, those who do it best tend to be far better than everyone else. There’’s a huge gap between Leonardo and second-rate contemporaries. A top-ranked professional chess player could play ten thousand games against an ordinary club player without losing once. Like chess or painting or writing novels, making money is a very specialized skill. But for some reason we treat this skill differently. No one complains when a few people surpass all the rest at playing chess or writing novels, but when a few people make more money than the rest, we get editorials saying this is wrong. Why The pattern of variation seems no different than for any other skill. What causes people to react so strongly when the skill is making money I think there are three reasons we treat making money as different: the misleading model of wealth we learn as children; the disreputable way in which, till recently, most fortunes were accumulated; and the worry that great variations in income are somehow bad for society. As far as I can tell, the first is mistaken, the second outdated, and the third empirically false. Could it be that, in a modern democracy, variation in income is actually a sign of health When I was five I thought electricity was created by electric sockets. I didn’’t realize there were power plants out there generating it. Likewise, it doesn’’t occur to most kids that wealth is something that has to be generated. It seems to be something that flows from parents. Because of the circumstances in which they encounter it, children tend to misunderstand wealth. They confuse it with money. They think that there is a fixed amount of it. And they think of it as something that’’s distributed by authorities (and so should be distributed equally), rather than something that has to be created (and might be created unequally). In fact, wealth is not money. Money is just a convenient way of trading one form of wealth for another. Wealth is the underlying stuff—the goods and services we buy. When you travel to a rich or poor country, you don’’t have to look at people’’s bank accounts to tell which kind you’’ re in. You can see wealth — in buildings and streets, in the clothes and the health of the people. Where does wealth come from People make it. This was easier to grasp when most people lived on farms, and made many of the things they wanted with their own hands. Then you could see in the house, the herds, and the granary the wealth that each family created. It was obvious then too that the wealth of the world was not a fixed quantity that had to be shared out, like slices of a pie. If you wanted more wealth, you could make it. This is just as true today, though few of us create wealth directly for ourselves. Mostly we create wealth for other people in exchange for money, which we then trade for the forms of wealth we want. Because kids are unable to create wealth, whatever they have has to be given to them. And when wealth is something you’’ re given, then of course it seems that it should be distributed equally. As in most families it is. The kids see to that. "Unfair," they cry, when one sibling (兄弟姐妹) gets more than another. In the real world, you can’’t keep living off your parents. If you want something, you either have to make it, or do something of equivalent value for someone else, in order to get them to give you enough money to buy it. In the real world, wealth is (except for a few specialists like thieves and speculators) something you have to create, not something that’’s distributed by Daddy. And since the ability and desire to create it vary from person to person, it’’s not made equally. You get paid by doing or making something people want, and those who make more money are often simply better at doing what people want. Top actors make a lot more money than B-list actors. The B-list actors might be almost as charismatic, but when people go to the theater and look at the list of movies playing, they want that extra oomph (吸引力) that the big stars have. Doing what people want is not the only way to get money, of course. You could also rob banks, or solicit bribes, or establish a monopoly. Such tricks account for some variation in wealth, and indeed for some of the biggest individual fortunes, but they are not the root cause of variation in income. The root cause of variation in income is the same as the root cause of variation in every other human skill. The second reason we tend to find great disparities of wealth alarming is that for most of human history the usual way to accumulate a fortune was to steal it: in pastoral societies by cattle raiding; in agricultural societies by appropriating others’’ estates in times of war, and taxing them in times of peace. In conflicts, those on the winning side would receive the estates confiscated from the losers. In more organized societies, the ruler and his officials used taxation instead of confiscation. But here too we see the same principle: the way to get rich was not to create wealth, but to serve a ruler powerful enough to appropriate it. But it was not till the Industrial Revolution that wealth creation definitively replaced corruption as the best way to get rich. In England, at least, corruption only became unfashionable when there started to be other faster ways to get rich. Thirdly, one often hears a policy criticized on the grounds that it would increase the income gap between rich and poor. As if it were an axiom (公理) that this would be bad. It might be true that increased variation in income would be bad, but I don’’t see how we can say it’’s axiomatic. Indeed, it may even be false, in industrial democracies. In a society of serfs (农奴) and warlords, certainly, variation in income is a sign of an underlying problem. But serfdom is not the only cause of variation in income. A 747 pilot doesn’’t make 40 times as much as a checkout clerk because he is a warlord. His skills are simply much more valuable. I’’d like to propose an alternative idea: that in a modern society, increasing variation in income is a sign of health. Technology seems to increase the variation in productivity at faster than linear rates. If we don’’t see corresponding variation in income, there are three possible explanations: (a) that technical innovation has stopped, (b) that the people who would create the most wealth aren’’t doing it, or (c) that they aren’’t getting paid for it. If you suppress variations in income, whether by stealing private fortunes, as feudal rulers used to do, or by taxing them away, as some modern governments have done, the result always seems to be the same. Society as a whole ends up poorer. If I had a choice of living in a society where I was materially much better off than I am now, but was among the poorest, or in one where I was the richest, but much worse off than I am now, I’d take the first option. If I had children, it would arguably be immoral not to. It’’s absolute poverty you want to avoid, not relative poverty. If, as the evidence so far implies, you have to have one or the other in your society, take relative poverty. You need rich people in your society not so much because in spending their money or they create jobs, but because of what they have to do to get rich. I’m not talking about the trickle-down effect here. I’m not saying that if you let Henry Ford get rich, he’’ll hire you as a waiter at his next party. I’m saying that he’’ll make you a tractor to replace your horse. In England, corruption only became unfashionable when__________________________.
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