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Dear Sirs, I am writing to confirm the loss of my credit card (信用卡). I telephoned your office earlier today. The details of my card are as follows. It is an Apex Silver card in the name of Paul Anderson. The credit card number is 5431 7602 2597 8413. I have had an Apex card since 1994. This card is valid (有效的) from August 2003 to August 2005. I lost the card yesterday at about 8:30 in the evening. The only case I used the card yesterday was to buy three dictionaries at the Dillons Bookstore in Oxford Street. By accident, I left the card at the shop. When I realized what I had done, I telephoned the shop, but the shop assistants there could not find the card. Could you please cancel my card immediately and make the necessary arrangements to issue a replacement card to me I can be contacted at the telephone number of 347-4587-9056. Thank you for your assistance. Yours faithfully, Paul Anderson What does the man write the letterTo______________ the loss of his credit card.
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We also still offer our regular clients favorable discount depending on the size of order.
Mary’’s interview was a great success. She eventually achieved her goal of becoming a teacher.
(46) Globalization might be welcomed on many grounds—the economic, political, communicational, and even linguistic ones come readily to mind but it also has some unfortunate side effects that might prove deadly to the very future of mankind. This is no mere surmise of congenital misanthropes, but the expressed fear of some who are otherwise well disposed to it. Thus Thomas Friedman, in an otherwise optimistically minded book, nevertheless, writes as follows: (47) The more I observed the system of globalization at work, the more obvious it was that it had unleashed forest-crushing forces of development, which if left unchecked had the potential to destroy the environment and uproot culture... (48) And because globalization as a culturally homogenizing and environment-devouring force is coming on so fast, there is real danger that in just a few decades it will wipe out the ecological and cultural diversity that took millions of years of human and biological forces to produce. Something is as ominous as all that is a real threat indeed. (49) And yet, despite such apprehensions, Friedman and others who think like him believe that effects of this magnitude can somehow be sidestepped without interfering with the technicizing sweep of globalization. Is that merely wishful thinking or an inability to take in the full import of his own words As Friedman points out, the globalization threat is at once to nature and to culture: to the environment and the whole ecological variety of plants and animals, as well as to the quality of human life and the cultural diversity on which it depends. Damage to nature eventually translates itself as damage to culture, and vice versa. The fate of many ancient civilizations that collapsed because they outgrew their natural resources is historical proof of that fact. Our modern civilization is subject to the same self-limiting conditions. (50) Thus, if all agriculture is reduced to an agribusiness industry, then the diversified countryside landscape that humans have created since the Neolithic revolution will become a monocultural ecological desert, for with it will disappear a host of animal and plant species as well as a whole rural way of life with its myriad varieties of folk cultures that have been carried on for millennia. The loss of natural species through the destruction of their natural habitat is paralleled step by step by the loss of cultural "species" through the elimination of their social habitat, which is rooted in a natural environment. The clearing of jungles does not merely exterminate the animals living there, but also the native people whose homes have been there for countless generations.
The most thoroughly studied intellectuals in the history of the New World are the ministers and political leaders of seventeenth-century New England. According to the standard history of American philosophy, nowhere else in colonial America was “so much importance attached to intellectual pursuits.” According to many books and articles, New England’s leaders established the basic themes and preoccupations of an unfolding, dominant Puritan tradition in American intellectual life.To take this approach to the New Englanders normally means to start with the Puritans’ theological innovations and their distinctive ideas about the church—important subjects that we may not neglect. But in keeping with our examination of southern intellectual life, we may consider the original Puritans as carriers of European culture, adjusting to New World circumstances. The New England colonies were the scenes of important episodes in the pursuit of widely understood ideals of civility and virtuosity.The early settlers of Massachusetts Bay included men of impressive education and influence in England. Besides the ninety or so learned ministers who came to Massachusetts churches in the decade after 1629, there were political leaders like John Winthrop, an educated gentleman, lawyer, and official of the Crown before he journeyed to Boston. These men wrote and published extensively, reaching both New World and Old World audiences, and giving New England an atmosphere of intellectual earnestness.We should not forget, however, that most New Englanders were less well educated. While few crafts men or farmers, let alone dependents and servants, left literary compositions to be analyzed, it is obvious that their views were less fully intellectualized. Their thinking often had a traditional superstitious quality. A tailor named John Dane, who emigrated in the late 1630s, left an account of his reasons for leaving England that is filled with signs. Sexual confusion, economic frustrations, and religious hope—all came together in a decisive moment when he opened the Bible, told bas father that the first line he saw would settle his fate, and read the magical words: "Come out from among them, touch no unclean thing, and I will be your God and you shall be my people." One wonders what Dane thought of the careful sermons explaining the Bible that he heard in Puritan churches.Meanwhile, many settlers had slighter religious commitments than Dane’s, as one clergyman learned in confronting folk along the coast who mocked that they had not come to the New World fur religion. "Our main end was to catch fish. The text suggests that early settlers in New England （）
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