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If the technological revolution continues to have its effects, there will be fewer and fewer jobs available, particularly to school-leavers and those over the age of fifty. (1) there are only half the number of jobs in the future, men and women will have to share them. Two people will (2) work only twenty hours each (3) the forty they are currently (4) to. It is a well-known fact that those who suffer from stress at work are often not high-powered executives but (5) workers doing boring, (6) jobs, especially those on production lines. Unemployment often has a (7) effect on its victims. If we wish to prevent this type of stress and the depression that frequently follows long periods of it, we will have to find ways of educating people to (8) this sudden increase in leisure time.Many have already (9) pills and tablets to (10) sleeplessness and anxiety, two of the symptoms of long-term stress and depression. In America, we (11) $ 650 million a year on different kinds of medicines. We (12) an astonishing three million sleeping tablets every night. (14) these "drugs of the mind" can be extremely useful in cases of crisis, the majority of patients would be (14) without them.The boredom and frustration of unemployment are not the only (15) of stress: poor housing, family problems, overcrowding and financial worry are all significant factors. (16) , doctors believe that if people learnt to breathe properly, took more exercise, used their leisure time more (17) and expressed their anger instead of (18) it up, they would not depend so much on drugs, (19) treat only the (20) and not the cause of the stress. 4（）
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About thirty years ago, Title VII of the Civil Rights Act of 1964 banned employment decisions that discriminate on the basis of race, color, religion, sex, and national origin. To avoid legal penalties, companies created affirmative action programs. These programs became highly controversial, for they were seen by some as a form of reverse discrimination. Both praised and condemned, affirmative action programs remain in effect. Since the passage of Title VII, the United States has undergone a major demographic shift. California will soon have a population of 50 percent Hispanic American and nonwhite. More than half of the nation’s work force now consists of minorities, immigrants, and women; white, native-born males, though still dominant, has become a statistical minority. In addition, about 80 percent of new workers are not white males. Affirmative action relied heavily on assimilation, the process by which minorities are absorbed into the dominant culture. Generally, assimilation involves abandoning distinctive cultural patterns of behavior in favor of those of the dominant culture. Two, three, four generations ago, people who immigrated to this country routinely changed their names to help them enter the mainstream as soon and as completely as possible. In contrast, the huge successes of the women’s movement and civil rights activism have helped Americans to appreciate their differences, even to celebrate them. This change is transforming the workplace, for people who are comfortable and proud of being different are much less amenable to assimilation. "You don’t have to aspire to be a white male or a member of the dominant group," says Thomas, "People are willing to be part of each, but they won’t jump into the melting pot anymore. " Diversity in the workplace is much more than skin color. Diversity also refers to gender, age, religion, social class, sexual orientation, and even to military experience. Realizing that assimilation is probably not the way of the future, companies as diverse as IBM, Ford, and 3M have begun programs called "Managing Diversity" or "Valuing Diversity. " The goals of these programs are threefold. (1) to uncover and root out biases and prejudices about people’s differences, (2) to increase awareness and appreciation of people’s differences, and (3) to teach people "skills," especially communication and negotiation skills, for working with diverse groups. From a functionalist perspective, we would say that programs in managing diversity are an adjustment in the economic system. They will help meet needs caused by changing demographics within the nation and new international relations that require American corporations to be more competitive. From a symbolic interaction perspective, we would say that these programs reflect a change in symbols—that they illustrate how being different from the dominant group now has a different meaning than it used to. These programs not only reflect that change, they also foster further change in the meaning of diversity. From a conflict perspective, we would say that the key term in managing diversity programs is not diversity, but managing. No matter what they are called, these programs are merely another way to exploit labor. The last paragraph is mainly about
"The imperative to self-knowledge has always been at the heart of philosophical inquiry," wrote MIT professor Sherry Turkle in the insightful book about the web and the self, Life on the Screen: Identity in the Age of the Internet. Published in 1995 as the second part of a trilogy that examined our relationships with technology, it looked at how we are who we are in online spaces. And what that means for us offline. The good news is that the results are positive: "Play has always been an important aspect of our individual efforts to build identity," she said, referencing developmental psychologist Erik Erikson, and nodding to the theories of psychoanalysts Freud, Lacan and Jung. "In terms of our views of the self," she wrote, "new images of multiplicity, heterogeneity, flexibility, and fragmentation dominate current thinking about human identity. " At the time Life on the Screen was released, most of the visitors were college students and their professors from a remarkably small talent pool, and a surprisingly small geography. They were tech-savvy, and generically open-minded about the new fields of virtual exploration that lay within the networks of this new communication platform. They were, in other words, liberal, enlightened types who were more willing to embrace the unprecedented fluidity of self-expression that this new technology uniquely afforded. As a psychoanalyst and a web user herself, Turkle spent much of the book explaining why the articulation of multiple personalities wasn’t pathological. Contrary to its Latin root, identity need not mean "the same", she argued. "No one aspect can be claimed as the absolute, true self", she wrote, maintaining that the web allowed us the opportunity to get to know our "inner diversity". In the great psychoanalytic tradition, she said that self-actualisation meant coming to terms with who we are, and integrating each aspect of it into a coherent and well-integrated us. Almost everyone has experienced this kind of identity play. Even if you’ve never ventured into an online game or been a signed-up member of a web community, you’ve probably developed a profile for a social network, written a blog, styled a website, commented on an article. But things are different from the time when Turkle was writing Life on the Screen. Nowadays, our virtual social lives are increasingly integrated. with our offline social lives. The freedom of expression is curtailed by the threat of offline consequences from online actions. Today, your reputation offline is far more closely tied to your reputation online than before. In fact, our experience of contemporary identity online is disarmingly similar to offline. However, I still subscribe to the old Turkle. Consequence-free online environments allow us to practise and play without fear of offline effect, and offer an extraordinary place to experience the fluidity of our selves: I can be anyone, even a dog. As Tom MacMaster found, there still are places online where this is possible. To which of the following statements does Turkle agree
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