题目内容
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The word "paradox" in paragraph 1 is ______.
A．a parenthetical expression
B．a difficult puzzle
C．an abnormal condition
D．a self-contradiction
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更多“The word "paradox" in paragrap…”相关的问题
A.hyperbole
B.zeugma
C.oxymoron
D.paradox
A、I’m not young enough to know everything.
B、He is as welcome as a storm.
C、Those people who have eyes apparently see little.
D、If we want peace, be prepared for a war.
&8226;Read the text below about time management.
&8226;In most of the lines (41-52) there is one extra word. It is either grammatically incorrect or does not fit in with the sense of the text. Some lines, however, are correct.
&8226;If a line is correct, write CORRECT on your Answer Sheet.
&8226;If there is an extra word in the line, write the extra word in CAPITAL LETTERS on your Answer Sheet.
EFFECTIVE TIME MANAGEMENT
All too often, work seems like to take over a disproportionate part of our lives,with the result that we are not able to see our friends or families as often as
41 we would like and we have little time for relaxation. Although one of the
42 consequences of poor time management for many of us is that it tips over our
43 lives out of balance so that we don't pay enough attention to the things that
44 are really important to achieve them. But the paradox is that when work
45 dominates on the horizon to such an overwhelming extent, we are probably
46 being neither as efficient nor as effective at work as we could be with a
47 better organised lifestyle. If we constantly feel under the pressure and are
48 always rushing to meet deadlines, we should take up a look at the way we
49 are organising our work. We all have limits on the amount of time and within
50 which we can do a good job; it's more important to make use that time well than
51 to work more hours. There are various techniques, such as delegating to each
52 others and by reducing interruptions, that are commonly used for managing time, and when we put these into practice, we will soon notice the difference.
(41)
？Read the text below about the art of leadership—leading with a kind heart.
？In most of the lines 41—52 there is one extra word. It is either grammatically incorrect or does not fit in with the meaning of the text. Some lines, however, are correct.
？If a line is correct, write CORRECT on your Answer Sheet.
？If there is an extra word in the line, write the extra word in CAPITAL LETTERS on your Answer Sheet.
0 Leadership is not about getting to do what they want to. If they did what
00 they want, you wouldn't be needed as a leader. Instead, leadership is about getting
41 people to do what they don't want to do (or don't think they can do so)—and be
42 ardently committed to doing it. This paradox lies at the heart of all great leadership.
43 Unlike management, about which involves simply the care and feeding of your
44 organizational elephant, great leadership gets that elephant to jump up. Anyone
45 who knows anything about elephants knows about that they may run, they may
46 stand on their hind legs, and they may kneel on their fore legs, they may roll over;
47 but they don't jump. And that's what leadership is all about it: getting organizations
48 to do what they usually can't do, i.e., getting out great results consistently. Now,
49 you can't do the jumping yourself. The elephant must do it out. You can't push the
50 elephant into the air. It must jump out of its own volition. Making the elephant
51 jump involves that cultivating a special relationship between the leader and the
52 people of the organization. Many misunderstand that relationship. They try to use fear and pain to spur the activity needed to achieve consistently great results. "Sure, I'll get this elephant to jump. Just give me a cattle prod!" But inducing fear and pain are habit forming and ultimately destructive both to the leader and the people.
(41)
Animated by this important object, I shall disdain to cull my phrases or polish my style. I aim at being useful, and sincerity will render me unaffected: for, wishing rather to persuade by the force of my arguments than dazzle by the elegance of my language, I shall not waste my time in rounding periods, nor in fabricating the turgid bombast of artificial feelings, which, coming from the head, never reach the heart. I shall be employed about things, not word! And, anxious to render my sex mom respectable members of society, I shall try to avoid that. flowery diction which has slid from essays into novels, and from novels into familiar letters and conversation.
The education of women has, of late, been more attended to than formerly, yet they are still reckoned a frivolous sex, and ridiculed or pitied by the writers who endeavor by satire or instruction to improve them. It is acknowledged that they spend many of the first years of their lives in acquiring a smattering of accomplishments: meanwhile strength of body and mind are sacrificed to libertine notions of beauty, to the desire of establishing themselves — the only way women can rise in the world — by marriage. And this desire making mere animals of them, when they marry they act as such children may be expected to act — they dress, they paint, and nickname God's creatures. Surely these weak beings are only fit for a seraglio! Can they be expected to govern a family with judgment, or take care of the poor babes whom they bring into the world？
If then it can be fairly deduced from the present conduct of the sex, from the prevalent fondness for pleasure which takes place of ambition and those nobler passions that open and enlarge the soul: that the instruction which women have received has only tended, with the constitution of civil society, to render them insignificant objects of desire — mere propagators of fools! If it can be proved that in aiming to accomplish them, without cultivating their understandings, they are taken out of their sphere of duties, and made ridiculous and useless when their short-lived bloom of beauty is over. I presume that rational men will excuse me for endeavoring to persuade them to become more masculine and respectable.
Indeed the word masculine is only a bugbear: there is little reason tn fear that women will acquire too much courage or fortitude, for their apparent inferiority with respect to bodily strength, must render them, in some degree, dependent on men in the various relations of life. But why should it be increased by prejudices that give a sex to virtue, and confound simple truths with sensual reveries？
Women are, in fact, so much degraded by mistaken notions of female excellence, that I do not mean to add a paradox when I assert, that this artificial weakness produces a propensity to tyrannize, and gives birth to cunning, the natural opponent of strength, which leads them to play off those contemptible infantile airs that undermine esteem ever whilst they excite desire. Let men become more chaste and modest, and if women do not grow wiser in the same ratio, it will be clear that they have weaker understandings. It seems scarcely necessary to say, that I now speak of the sex in general. Many indivi
Animated by this important object, I shall disdain to cull my phrases or polish my style. I aim at being useful, and sincerity will render me unaffected: for, wishing rather to persuade by the force of my arguments than dazzle by the elegance of my language, I shall not waste my time in rounding periods, nor in fabricating the turgid bombast of artificial feelings, which, coming from the head, never reach the heart. I shall be employed about things, not word! And, anxious to render my sex more respectable members of society, I shall try to avoid that flowery diction which has slid from essays into novels, and from novels into familiar letters and conversation.
The education of women has, of late, been more attended to than formerly, yet they are still reckoned a frivolous sex, and ridiculed or pitied by the writers who endeavor by satire or instruction to improve them. It is acknowledged that they spend many of the first years of their lives in acquiring a smattering of accomplishments: meanwhile strength of body and mind are sacrificed to libertine notions of beauty, to the desire of establishing themselves -- the only way women can rise in the world -- by marriage. And this desire making mere animals of them, when they marry they act as such children may be expected to act -- they dress, they paint, and nickname God's creatures. Surely these weak beings are only fit for a seraglio ! Can they be expected to govern a family with judgment, or take care of the poor babes whom they bring into the world？
If then it can be fairly deduced from the present conduct of the sex, from the prevalent fondness for pleasure which takes place of ambition and those nobler passions that open and enlarge the soul: that the instruction which women have received has only tended, with the constitution of civil society, to render them insignificant objects of desire -- mere propagators of fools! If it can be proved that in aiming to accomplish them, without cultivating their understandings, they are taken out of their sphere of duties, and made ridiculous and useless when their short-lived bloom of beauty is over. I presume that rational men will excuse me for endeavoring to persuade them to become more masculine and respectable.
Indeed the word masculine is only a bugbear: there is little reason to fear that women will acquire too much courage or fortitude, for their apparent inferiority with respect to bodily strength, must render them, in some degree, dependent on men in the various relations of life. But why should it be increased by prejudices that give a sex to virtue, and confound simple truths with sensual reveries？
Women are, in fact, so much degraded by mistaken notions of female excellence, that I do not mean to add a paradox when I assert, that this artificial weakness produces a propensity to tyrannize, and gives birth to cunning, the natural opponent of strength, which leads them to play off those contemptible infantile airs that undermine esteem ever whilst they excite desire. Let men become more chaste and modest, and if women do not grow wiser in the same ratio, it will be clear that they have weaker understandings. It seems scarcely necessary to say, that I now speak of the sex in general. Many individuals have
A．they will lose independence with the image
B．they will not be trusted with the image
C．they will be despised with the image
D．they will not be elegant with the image
Communication can fail even when two people have the same native language. You see, in addition to their usual agreed-upon meanings, words and concepts have very personal meanings for each person based on memories and experiences. Does that make sense to you？
Student: I think so. Is it like when I hear the word "dog," I might think of the little beagle named Surge that I had when I was a kid, but my friend, who is afraid of dogs, might think of Cujo？ You know, the huge dog that attacked people in that old Steven King Movie？
Professor: That's right! Exactly! Here's another example: A rose may be just a beautiful object to me, but it may remind you of a lovely summer in England or a romantic birthday present. So you can see the problem, right？
Student: Sure. Right. Uh-huh.
Professor: Also, there are between 3,000 and 6,000 public languages in the world and we must add approximately 5 billion private languages since each of us necessarily has one. Did you get that？ With this many languages, it's amazing that we understand each other at all.
However, sometimes we do communicate successfully. We do learn to speak other languages. But learning to speak a language seems to be a very mysterious process. Now this brings us back to the first question on our list: Where does language come from？ And how does it develop？
For a long time, people thought that we learned language only by imitation and association. For example, a baby touches a hot pot and starts to cry. The mother says, "Hot, hot!" and the baby—when it stops crying—imitates the mother and says, "Hot, hot." The baby then associates the word "hot" with the burning feeling. However, Noam Chomsky, a famous linguist, said that although children do learn some words by imitation and association, they also combine words to make sentences in ways they have never heard before. Chomsky suggested that this accomplishment is possible because human babies have an innate ability to learn any language in the world. Are you following me？
Student: (Hesitating) Maybe.
Professor: Chomsky says that children are born with the ability to learn language, but this does not explain how children begin to use language in different ways. For example, as children develop their language skills, they quickly learn that language is used for more than stating facts such as "The girl is tall." They learn to make requests, to give commands, to agree, to disagree, to explain, to excuse, and even to lie. The uses of language seem endless. This is the positive side of the paradox. Did you get that？
Students: (Hesitating) Maybe. Not exactly. I'm not sure.
Professor: In other words, language is a wonderful way of communicating our ideas to other people. The negative side of the paradox is that not all people speak the same language, and therefore we cannot understand each other.
So we're back to where we started. Can we ever really learn to speak someone else's language？
For now, let's assume that we can learn to speak someone else's language, not just a few polite phrases, but really learn to speak it fluently. We know that we will be able to communicate with other people who speak that language. But something else happens as well. I think that learning another language can transform. us as individuals—it can change our worldview and even our personalities. For example, if we speak French fluently, we
A．Because even when people hear the word "dog", they may have different associations.
B．Because we may communicate with each other through language, but sometimes we do not understand someone else' s words and symbols.
C．Because words and concepts have personal meanings based on each user's memories and experiences.
D．Because while languages help people understand each other, different languages also present difficulties.
It is a curious paradox that we think of the physical sciences as "hard", the social sciences as "soft", and the biological sciences as somewhere in between. This is interpreted to mean that our knowledge of physical systems is more certain than our knowledge of biological systems, and these in turn are more certain than our knowledge of social systems. In terms of bur capacity to sample the relevant universes, however, and the probability that our images of these universes are at least approximately correct, one suspects that a reverse order is more reasonable. We are able to sample earth's social systems with some degree of confidence that we have a reasonable sample of the total universe being investigated. Our knowledge of social systems, therefore, while it is in many ways extremely inaccurate, is not likely to be seriously overturned by new discoveries. Even the folk knowledge in social systems on which ordinary life is based in earning, spending, organizing, marrying, taking part in political activities, fighting and so on, is not very 'dissimilar from the more sophisticated images of the social system derived from the social sciences, even though it is built upon the very imperfect samples of personal experience.
In contrast, our image of the astronomical universe, of even of earth's geological history, can easily be subject to revolutionary changes as new data comes in and new theories are worked out. If we define the "security" of our image of various parts of the total system as the probability of their suffering significant changes, then we would reverse the order of hardness and see the social sciences as the most secure, the physical sciences as the least secure, and again the biological sciences as somewhere in between. Our image of the astronomical universe is the least secure of all simply because we observe such a fantastically small sample of it and its record-keeping is trivial as compared with the rich records of the social systems, or even the limited records of biological systems. Records of the astronomical universe, despite the fact that we see distant things as they were long ago, are limited in the extreme.
Even in regard to such a close neighbor as the moon, which we have actually visited, theories about its origin and history are extremely different, contradictory, and hard to choose among. Our knowledge of physical evolution is incomplete and highly insecure.
The word "paradox"(Para. 1) means "（）".
A.implication
B.contradiction
C.interpretation
D.confusion
Wallace, whose parents were poor and who had left school at 14, had followed courses at Working Men's Institutes in London and Leicester as a surveyor's apprentice and pupil teacher.
The fact is that there are two traditions of explanation that march side by side in the ascent of man. One is the analysis of the physical structure of the world. The other is the study of the processes of life: their delicacy, their diversity, the wavering cycles from life to death in the individual and in the species. And these traditions do not come together until the theory of evolution; because until then there is a paradox which cannot be resolved, which cannot be begun, about life.
The paradox of the life sciences, which makes them different in kind from physical science, is in the detail of nature everywhere. We see it about us in the birds, the trees, the grass, the snails, in every living thing. It is this, the manifestations of life, its expressions, its forms, are so diverse that they must contain a large element of the accidental. And yet the nature of life is so uniform. that it must be constrained by many necessities.
So it is not surprising that biology as we understand it begins with naturalists in the 18th and 19th centuries: observers of the countryside, bird-watchers, clergymen, doctors, gentlemen of leisure in country houses. I am tempted to call them, simply, "gentlemen in Victorian England", because it cannot be an accident that the theory of evolution is conceived twice by two men living at the same time in the same culture — the culture of Queen Victoria in England.
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