题目内容
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. 【C17】
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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. 【C11】
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. In the first line of the last paragraph, the sentence "We can discover where we are today..." means______.
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 hunter and the nervous hostess" in Para. 2 are referring to people who______.
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. Which of the following best summarizes the main idea of the passage
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