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People who question or even look down on the study of the past and its works usually assume that the past is entirely different from the present, and that hence we can learn nothing worthwhile from the past. But it is not true that the past is entirely different from the present. We can learn much of value from its similarity and its difference. A tremendous change in the conditions of human life and in our knowledge and control of the natural world has taken place since ancient times. The ancients could not, however, see in advance our contemporary technical and social environment, and hence have no advice to offer us about the particular problems facing us. But, although social and economic arrangements vary with time and place, man still remains man. We and the ancients share a common human nature and hence certain common human experiences and problems. The poets bear witness that ancient man, too, saw the sun rise and set, felt the wind on his cheek, was possessed by love and desire, experienced joy and excitement as well as frustration and disappointment, and knew good and evil. The ancient poets speak across the centuries to us, sometimes more directly and vividly than our contemporary writers. And the ancient prophets and philosophers, in dealing with the basic problems of men living together in society, still have something to say to us. We also learn from the past by considering the respects in which it differs from the present. We can discover where we are today and what we have become by knowing what the people of the past did and thought. And part of the past—our personal past and that of the race—always lives in us. Judging from the context, the reason for the writer to talk about the poets is that______.
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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. 【C20】
Our generation has made such immense discoveries and achieved such undreamed enrichments of the outside of life, that it has lost touch with the inside of life. It has forgotten the true riches and beauties of its spiritual inheritance: riches and beauties that go far beyond our modern chatter about values and ideals. The mind’s search for more breadth has obscured the heart’s craving for more depth. Once again man has become the dupe of his own cleverness. And because it is difficult to attend to more than a few things at a time, we leave out a great range of experiences which comes in by another route and tells us of another kind of life. Our interest rushes out to the farthest limits of the universe, but we seldom take a sounding of the ocean beneath our restless keels. We get, therefore, a queer feeling that we are leaving something out. Knowledge has grown; but wisdom, savoring the deep wonder and mystery of life, lingers far behind. Thus the life of the human spirit, which ought to maintain a balance between the world visible and the world invisible, is thrown out of gear. The author suggests that man needs to______.
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. Educationalists are still arguing about______.
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. 【C12】
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