（推荐新手看这个帖）我的AW笔记本（内有老外280的分析，资料基本上看这个就够了）

zhangheng1020UID：2130513

Issue 151
"High-speed electronic communications media, such as electronic mail and television, tend to prevent meaningful and thoughtful communication." 作者的语言用词精确的表达了作者的褒贬态度。

Do high-speed means of communication, particularly television and computers, tend to prevent meaningful and thoughtful communication, as the speaker suggests? Although ample empirical evidence suggests so with respect to television, the answer is far less dear when it comes to communication via computers.

Few would argue that since its inception broadcast television has greatly enhanced communication to the masses. The circulation of even the most widely read newspapers pales compared to the number of viewers of popular television news programs. Yet traditional television is a one-way communications medium, affording viewers no opportunity to engage those so-called "talking heads" in dialogue or respond. Of course, there is nothing inherent about television that prevents us from meaningful and thoughtful communication with each other. In fact, in television's early days it was a fairly common occurrence for a family to gather around the television together for their favorite show, then afterwards discuss among themselves what they had seen and heard. Yet over time television has proven itself to serve primarily as a baby-sitter for busy parents, and as an means of escape for those who wish to avoid communicating with the people around them. Moreover, in the pursuit of profit, network executives have determined over time that the most effective uses of the medium are for fast-paced entertainment and advertising--whose messages are neither thoughtful nor meaningful.

Do computers offer greater promise for thoughtful and reflective communication than television? Emphatically, yes. After all, media such as email and the Web are interactive by design. And the opportunity for two-way communication enhances the chances of meaningful and thoughtful communication. Yet their potential begs the question: Do these media in fact serve those ends? It is tempting to hasten that the answer is "yes" with respect to email; after all, we've all heard stories about how email has facilitated reunions of families and old friends, and new long-distance friendships and romances. Moreover, it would seem that two-way written communication requires far more thought and reflection than verbal conversation. Nevertheless, email is often used to avoid face-to-face encounters, and in practice is used as a means of distributing quick memos. Thus on balance it appears that email serves as an impediment, not an aide, to thoughtful and reflective communication.

With respect to Web-based communication, the myriad of educational sites, interactive and otherwise, is strong evidence that the Web tends to enhance, rather than prevent, meaningful communication. Distance learning courses made possible by the Web lend further credence to this assertion. Nonetheless, by all accounts it appears that the Web will ultimately devolve into a mass medium for entertainment and for e-commerce, just like traditional television. Meaningful personal interactivity is already yielding to advertising, requests for product information, buy-sell orders, and titillating adult-oriented content.

Thus, on balance these high-speed electronic media do indeed tend to prevent rather than facilitate meaningful and thoughtful communication. In the final analysis, any mass medium carries the potential for uplifting us, enlightening us, and helping us to communicate with and understand one another. However, by all accounts, television has not fulfilled that potential; and whether the Web will serve us any better is ultimately up to us as a society.

151. "High-speed electronic communications media, such as electronic mail and television, tend to prevent meaningful and thoughtful communication."
高速电子通讯媒体，例如电子邮件和电视，在逐渐地抑制有意义的和有思想性的交流。
技术进步对人类社会的影响之交流
meaningful   thoughtful
communication
com.mu.ni.ca.tion
AHD:[k…-my›”n¹-k³“sh…n]
D.J.[k*7mju8ni6kei.*n]
K.K.[k*7mjun!6ke.*n]
n.Abbr. com., comm.（名词）缩写 com.， comm.
The act of communicating; transmission.
传递：传送的行为；传递
The exchange of thoughts, messages, or information, as by speech, signals, writing, or behavior.
交流，沟通：交换思想、消息或信息，如经由说话、信号、书写或行为
Interpersonal rapport.
人际关系
communications (used with a sing. or pl. verb)The art and technique of using words effectively and with grace in imparting one's ideas.
communications （与单数或复数动词连用）说话的艺术：有效地使用词并优雅地传授某人思想的艺术和技巧
Something communicated; a message.
传达的事；消息
communications A means of communicating, especially:
communications 传达的手段，尤指：
A system, such as mail, telephone, or television, for sending and receiving messages.
邮件，电话，电视：发送和收取消息系统，例如邮件、电话或电视，
A network of routes for sending messages and transporting troops and supplies.
通讯网路：用于发送信息和运送军队和物资的线路系统
communications The technology employed in transmitting messages.
communications 通讯技术：用于传输消息的技术
n.attributive.（定语名词）
Often used to modify another noun:
常用于修饰另一名词：

zhangheng1020UID：2130513

Issue 150
"Because of television and worldwide computer connections, people can now become familiar with a great many places that they have never visited. As a result, tourism will soon become obsolete."

The speaker asserts that television and computer connectivity will soon render tourism obsolete. I agree that these technologies might eventually serve to reduce travel for certain purposes other than tourism. However, I strongly disagree that tourism will become obsolete, or that it will even decline, as a result.

As for the claim that television will render tourism obsolete, we already have sufficient empirical evidence that this will simply not happen. For nearly a half-century we have been peering through our television sets at other countries and cultures; yet tourism is as popular today as ever. In fact, tourism has been increasing sharply during the last decade, which has seen the advent of television channels catering exclusively to our interest in other cultures and countries. The more reasonable conclusion is that television has actually served to spark our interest in visiting other places.

It is somewhat more tempting to accept the speaker's further claim that computer connectivity will render tourism obsolete. However, the speaker unfairly assumes that the purpose of tourism is simply to obtain information about other people and places. Were this the case, I would entirely agree that the current information explosion spells the demise of tourism. But, tourism is not primarily about gathering information. Instead, it is about sensory experience--seeing and heating firsthand, even touching and smelling. Could anyone honestly claim that seeing a picture or even an enhanced 3-D movie of the Swiss Alps serves as a suitable substitute for riding a touting motorcycle along narrow roads traversing those mountains? Surely not. The physical world is laden with a host of such delights that we humans are compelled to experience firsthand as tourists.

Moreover, in my view tourism will continue to thrive for the same reason that people still go out for dinner or to the movies: we all need to "get away" from our familiar routines and surroundings from time to 6me. Will computer connectivity alter this basic need? Certainly not. In short, tourism is a manifestation of a basic human need for variety and for exploration. This basic need is why humans have come to inhabit every corner of the Earth, and will just as surely inhabit other planets of the solar system.

In fact, computer connectivity might actually provide a boon for tourism. The costs of travel and accommodations are likely to decrease due to Internet price competition. Even more significantly, to the extent that the Internet enhances communication among the world's denizens, our level of comfort and trust when it comes to dealing with people from other cultures will only increase. As a result, many people who previously would not have felt safe or secure traveling to strange lands will soon venture abroad with a new sense of confidence.

Admittedly, travel for purposes other than tourism might eventually decline, as the business world becomes increasingly dependent on the Internet. Products that can be reduced to digital "bits and bites" can now be shipped anywhere in the world without any human travel. And the volume of business-related trips will surely decline in the future, as teleconferencing becomes more readily available. To the extent that business travelers "play tourist" during business trips, tourism will decline as a result. Yet it would be absurd to claim that these phenomena alone will render tourism obsolete.

In sum, while business travel might decline as a result of global connectivity, tourism is likely to increase as a result. Global connectivity, especially the Internet, can only pique our curiosity about other peoples, cultures, and places. Tourism helps satisfy that curiosity, as well as satisfying a fundamental human need to experience new things first-hand and to explore the world.

150. "Because of television and worldwide computer connections, people can now become familiar with a great many places that they have never visited. As a result, tourism will soon become obsolete."
由于电视和全球范围内的计算机网络，人们现在可以熟悉很多以前从未涉足过的地方。其结果就是使得旅游变得过时了。
(旅游将会被淘汰)
技术进步对人类社会的影响之旅游
obsoleteobsolete
ob.so.lete
AHD:[¼b”s…-l¶t“, ¼b“s…-l¶t”]
D.J.[7%bs*6li8t, 6%bs*7li8t]
K.K.[7$bs*6lit, 6$bs*7lit]
adj.（形容词）
Abbr. obs.No longer in use:
缩写 obs.废弃的：不再使用的：
an obsolete word.See Synonyms at old
一个废弃的词参见 old
Outmoded in design, style, or construction:
过时的：在设计、样式或构造上已陈旧过时的：
an obsolete locomotive.
一个过时的火车机车
Biology Vestigial or imperfectly developed, especially in comparison with other individuals or related species; not clearly marked or seen; indistinct. Used of an organ or other part of an animal or a plant.
【生物学】 退化的，发育不完全的：器官退化或发育不全的，尤指其他相关个体或种属；没有被清楚地标识或看见；不分明。用于动物或植物的器官或其他部分
v.tr.（及物动词）
ob.so.let.ed， ob.so.let.ing， ob.so.letes
To cause to become obsolete.
使…陈旧的

Latin obsol¶s [past participle of] obsol¶scere [to fall into disuse] * see obsolescent
拉丁语 obsol¶s  [] obsol¶scere的过去分词 [变得过时] *参见 obsolescent
: 过时的，废弃的

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Issue 147
"Tradition and modernization are incompatible. One must choose between them." 最常用的，推荐

Must we choose between tradition and modernization, as the speaker contends? I agree that in certain cases the two are mutually exclusive. For the most part, however, modernization does not reject tradition; in fact, in many cases the former can and does embrace the latter.

In the first place, oftentimes so-called "modernization" is actually an extension or new iteration of tradition, or a variation on it. This is especially true in language and in law. The modern English language, in spite of its many words that are unique to modern Western culture, is derived from, and builds upon, a variety of linguistic traditions--and ultimately from the ancient Greek and Latin languages. Were we to insist on rejecting traditional in favor of purely modern language, we would have essentially nothing to say. Perhaps an even more striking marriage of modernization and tradition is our system of laws in the U.S., which is deeply rooted in English common-law principles of equity and justice. Our system requires that new, so-called "modern" laws be consistent with, and in fact build upon, those principles.

In other areas modernization departs from tradition in some respects, while embracing it in others. In the visual arts, for example, "modern" designs, forms, and elements are based on certain timeless aesthetic ideals--such as symmetry, balance, and harmony. Modern art that violates these principles might hold ephemeral appeal due to its novelty and brashness, but its appeal lacks staying power. An even better example from the arts is modern rock-and-roll music, which upon first listening might seem to bear no resemblance to classical music traditions. Yet, both genres rely on the same twelve-note scale, the same notions of what harmonies are pleasing to the ear, the same forms, the same rhythmic meters, and even many of the same melodies.

I concede that, in certain instances, tradition must yield entirely to the utilitarian needs of modern life. This is true especially when it comes to architectural traditions and the value of historic and archeological artifacts. A building of great historic value might be located in the only place available to a hospital desperately needing additional parking area. An old school that is a prime example of a certain architectural style might be so structurally unsafe that the only practicable way to remedy the problem would be to raze the building to make way for a modern, structurally sound one. And when it comes to bridges whose structural integrity is paramount to public safety, modernization often requires no less than replacement of the bridge altogether. However, in other such cases architecturally appropriate retrofits can solve structural problems without sacrificing history and tradition, and alternative locations for new buildings and bridges can be found in order to preserve tradition associated with our historic structures. Thus, even in architecture, tradition and modernization are not necessarily mutually exclusive options.

To sum up, in no area of human endeavor need modernization supplant, reject, or otherwise exclude tradition. In fact, in our modern structures, architecture and other art, and especially languages and law, tradition is embraced, not shunned.

147. "Tradition and modernization are incompatible. One must choose between them."
传统和现代化是水火不容的。人们必须二者选一。

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B)Issue 146
"People who are the most deeply committed to an idea or policy are the most critical of it." 看得比较费解。B)
https://bbs.gter.net/viewthre ... xtra=#pid1768040303
The speaker claims that people who are the most firmly committed to an idea or policy are the same people who are most critical of that idea or policy. While I find this claim paradoxical on its face, the paradox is explainable, and the explanation is well supported empirically. Nevertheless, the claim is an unfair generalization in that it fails to account for other empirical evidence serving to discredit it.

A threshold problem with the speaker's claim is that its internal logic is questionable. At first impression it would seem that firm commitment to an idea or policy necessarily requires the utmost confidence in it, and yet one cannot have a great deal of confidence in an idea or policy if one recognizes its flaws, drawbacks, or other problems. Thus commitment and criticism would seem to be mutually exclusive没有看出因果关系. But are they? One possible explanation for the paradox is that individuals most firmly committed to an idea or policy are often the same people who are most knowledgeable on the subject, 这层递进没搞明白 and therefore are in the best position to understand and appreciate the problems with the idea or policy.

Lending credence to this explanation for the paradoxical nature of the speaker's claim are the many historical cases of uneasy marriages between commitment to and criticism of the same idea or policy. For example, Edward Teller, the so-called "father of the atom bomb," was firmly committed to America's policy of gaining military superiority over the Japanese and the Germans; yet at the same time he attempted fervently to dissuade the U.S. military from employing his technology for destruction, while becoming the most visible advocate for various peaceful and productive applications of atomic energy. Another example is George Washington, who was quoted as saying that all the world's denizens "should abhor war wherever they may find it." Yet this was the same military general who played a key role in the Revolutionary War between Britain and the States. A third example was Einstein, who while committed to the mathematical soundness of his theories about relativity could not reconcile them with the equally compelling quantum theory which emerged later in Einstein's life. In fact, Einstein spent the last twenty years of his life criticizing his own theories and struggling to determine how to reconcile them with newer theories. 否定之前的看法和主题有什么关系？我糊涂了。。

In the face of historical examples supporting the speaker's claim are innumerable influential individuals who were zealously committed to certain ideas and policies but who were not critical of them, at least not outwardly. Could anyone honestly claim, for instance, that Elizabeth Stanton and Susan B. Anthony, who in the late 19th Century paved the way for the women's rights movement by way of their fervent advocacy, were at the same time highly critical or suspicious of the notion that women deserve equal rights under the law? Also, would it not be absurd to claim that Mahatma Gandhi and Martin Luther King, history's two leading advocates of civil disobedience as a means to social reform, had serious doubts about the ideals to which they were so demonstrably committed? Finally, consider the two ideologues and revolutionaries Lenin and Mussolini. Is it even plausible that their demonstrated commitment to their own Communist and Fascist policies, respectively, belied some deep personal suspicion about the merits of these policies? 没看出来列宁和墨索里尼的例子说了什么To my knowledge no private writing of any of these historical figures lends any support to the claim that these leaders were particularly critical of their own ideas or policies. 似乎气势很好，可惜我的脑子已经不转了，看不动了= =

To sum up, while at first glance a deep commitment to and incisive criticism of the same idea or policy would seem mutually exclusive, it appears they are not. Thus the speaker's claim has some merit. Nevertheless, for every historical case supporting the speaker's claim are many others serving to refute it. In the final analysis, then, the correctness of the speaker's assertion must be determined on a case-by-case basis.

146. "People who are the most deeply committed to an idea or policy are the most critical of it."
对于一种想法或者政策最忠实的人往往是那些对其最严厉的人。
Critical: Inclined to judge severely and find fault.
critical
crit.i.cal
AHD:[kr¹t“¹-k…l]
D.J.[6kritik*l]
K.K.[6kr!t!k*l]
adj.Abbr. crit.（形容词）缩写 crit.
Inclined to judge severely and find fault.
爱挑剔的：倾向于进行严厉批判和找岔的
Characterized by careful, exact evaluation and judgment:
有判断的：评价和判断细致的并且确切的：
a critical reading.
有判断力的阅读
Of, relating to, or characteristic of critics or criticism:
批评的：包含、涉及或代表批评家们或批评的：
critical acclaim; a critical analysis of Melville's writings.
批评的喝彩；对米尔维勒作品的批判性分析
Forming or having the nature of a turning point; crucial or decisive:
重要的，关键的：形成或具有转折点性质的；关键性的或决定性的：
a critical point in the campaign.
活动中最重要的一点
Of or relating to a medical crisis:
危急的：属于或关系到病情急转的：
an illness at the critical stage.
处于危险期的疾病
Being or relating to a grave physical condition especially of a patient.
严重的：尤指病人处于或涉及到严重的身体状况的
Indispensable; essential:
必不可少的；必需的：
a critical element of the plan; a second income that is critical to the family's well-being.
计划中的必要条件；对家庭的安康绝对有必要的第二收入
Being in or verging on a state of crisis or emergency:
严重的：处于或接近危机或紧急状况的：
a critical shortage of food.
严重短缺食物
Fraught with danger or risk; perilous.
充满危险的，充满冒险的；濒临毁灭的
Mathematics Of or relating to a point at which a curve has a maximum, minimum, or point of inflection.
【数学】 临界的：属于或关系到曲线最大、最小或回折点的一个点的
Chemistry Physics Of or relating to the value of a measurement, such as temperature, at which an abrupt change in a quality, property, or state occurs:
【化学】 【物理学】 临界的：属于或关系到质量、性能或现象发生突然变化的诸如温度等的测量值的：
A critical temperature of water is 100=C, its boiling point at standard atmospheric pressure.
在标准大气压力下，水的沸点为100=C
Physics Capable of sustaining a nuclear chain reaction.
【物理学】 临界的：能够维持链式核反应的

zhangheng1020UID：2130513

Issue 144
"It is the artist, not the critic, who gives society something of lasting value." 分类分析，各个击破！

This statement asserts that art, not the art critic, provides something of lasting value to society. I strongly agree with the statement. Although the critic can help us understand and appreciate art, more often than not, critique is either counterproductive to achieving the objective of art or altogether irrelevant to that objective.

To support the statement the speaker might point out the three ostensible functions of the art critic. First, critics can help us understand and interpret art; a critic who is familiar with a particular artist and his or her works might have certain insights about those works that the layperson would not. Secondly, a critic's evaluation of an art work serves as a filter, which helps us determine which art is worth our time and attention. For example, a new novel by a best-selling author might nevertheless be an uninspired effort, and if the critic can call our attention to this fact we gain time to seek out more worthwhile literature to read. Thirdly, a critic can provide feedback for artists; and constructive criticism, if taken to heart, can result in better work.

However, reflecting on these three functions makes clear that the art critic actually offers very little to society.

The first function is better accomplished by docents and teachers, who are more able to enhance a layperson's appreciation and understanding of art by providing an objective, educated interpretation of it. Besides, true appreciation of art occurs at the moment we encounter art; it is the emotional, even visceral impact that art has on our senses, spirits, and souls that is the real value of art. A critic can actually provide a disservice by distracting us from that experience.

The critic's second function that of evaluator who filters out bad art from the worthwhile is one that we must be very wary of. History supports this caution. In the role of judge, critics have failed us repeatedly. Consider, for example, Voltaire's rejection of Shakespeare as barbaric because he did not conform to neo-classical principles of unity. Or, consider the complete dismissal of Beethoven's music by the esteemed critics of his time. The art critic's judgment is limited by the narrow confines of old and established parameters for evaluation. Moreover, critical judgment is often misguided by the ego; thus its value is questionable in any event.

I turn finally to the critic's third function: to provide useful feedback to artists. The value of this function is especially suspect. Any artist, or anyone who has studied art, would agree that true art is the product of the artist's authentic passion, a manifestation of the artist's unique creative impulse, and a creation of the artist's spirit. If art were shaped by the concern for integrating feedback from all criticism, it would become a viable craft, but at the same time would cease to be art.

In sum, none of the ostensible functions of the critic are of much value at all, let alone of lasting value, to society. On the other hand, the artist, through works of art, provides an invaluable and unique mirror of the culture of the time during which the work was produced a mirror for the artist's contemporaries and for future generations to gaze into for insight and appreciation of history. The art critic in a subordinate role, more often than not, does a disservice to society by obscuring this mirror.

144. "It is the artist, not the critic,* who gives society something of lasting value."
*a person who evaluates works of art, such as novels, films, music, paintings, etc.
艺术家而不是评论家带给了社会一些具有持久价值的东西。
*评论家指的是评价艺术作品的人，例如小说、电影、绘画等。
artist
art.ist
AHD:[är“t¹st]
D.J.[6$8tist]
K.K.[6$t!st]
n.Abbr. art.（名词）缩写 art.
One, such as a painter or sculptor, who is able by virtue of imagination and talent to create works of aesthetic value, especially in the fine arts.
艺术家：能够通过想象和天赋创造出有美学价值艺术品的人，如画家或雕塑家，尤指（表现）在好的艺术作品中
A person whose work shows exceptional creative ability or skill:
高手，能手：一个工作展示超常创造力或技巧的人：
You are an artist in the kitchen.
你是一位烹饪大师
One, such as an actor or a singer, especially one who works in the performing arts.
表演艺术家：尤指致力于表演艺术的人，如演员或歌唱家

French artiste
法语 artiste
from Old French [lettered person]
源自 古法语 [有学问的人]
from Medieval Latin artista
源自 中世纪拉丁语 artista
from Latin ars  art- * see ar-
源自 拉丁语 ars  art- *参见 ar-




critic
crit.ic
AHD:[kr¹t“¹k]
D.J.[6kritik]
K.K.[6kr!t!k]
n.（名词）
One who forms and expresses judgments of the merits, faults, value, or truth of a matter.
评论家：形成并表达对某一事物的优点、错误、价值或真实性的判断的人
Abbr. crit.One who specializes especially professionally in the evaluation and appreciation of literary or artistic works:
缩写 crit.文学评论家：特指专门以对文学或艺术作品的评价或鉴赏为职业的人：
a film critic; a dance critic.
电影评论家；舞蹈鉴赏家
One who tends to make harsh or carping judgments; a faultfinder.
爱挑剔的人：习惯于作出严厉的或挑剔评价的人；吹毛求疵者

Latin criticus
拉丁语 criticus
from Greek kritikos [able to discern]
源自 希腊语 kritikos [能辨明的]
from krit¶s [judge]
源自 krit¶s [判断]
from krinein [to separate, judge] * see krei-
源自 krinein [区分，判断] *参见 krei-

zhangheng1020UID：2130513

Issue 142
"The well-being of a society is enhanced when many of its people question authority." IT SHOULD BE BETTER LIKE THIS 质疑精神是进步必须的，但是绝大多数的质疑不是社会完善的表现。

The speaker asserts that when many people question authority society is better off. While I contend that certain forms of disobedience can be harmful to any society, I agree with the speaker otherwise. In fact, I would go further by contending that society's well-being depends on challenges to authority, and that when it comes to political and legal authority, these challenges must come from many people.

Admittedly, when many people question authority some societal harm might result, even if a social cause is worthy. Mass resistance to authority can escalate to violent protest and rioting, during which innocent people are hurt and their property damaged and destroyed. The fallout from the 1992 Los Angeles riots aptly illustrates this point. The "authority" which the rioters sought to challenge was that of the legal justice system which acquitted police officers in the beating of Rodney King. The means of challenging that authority amounted to flagrant disregard for criminal law on a mass scale--by way of looting, arson, and even deadly assault. This violent challenge to authority resulted in a financially crippled community and, more broadly, a turning back of the clock with respect to racial tensions across America.

While violence is rarely justifiable as a means of questioning authority, peaceful challenges to political and legal authority, by many people, are not only justifiable but actually necessary when it comes to enhancing and even preserving society's well-being. In particular, progress in human rights depends on popular dissension. It is not enough for a charismatic visionary like Gandhi or King to call for change in the name of justice and humanity; they must have the support of many people in order to effect change. Similarly, in a democracy citizens must respect timeless legal doctrines and principles, yet at the same time question the fairness and relevance of current laws. Otherwise, our laws would not evolve to reflect changing societal values. It is not enough for a handful of legislators to challenge the legal status quo; ultimately it is up to the electorate at large to call for change when change is needed for the well-being of society.

Questioning authority is also essential for advances in the sciences. Passive acceptance of prevailing principles quells innovation, invention, and discovery, all of which clearly benefit any society. In fact, the very notion of scientific progress is predicated on rigorous scientific inquiry--in other words, questioning of authority. History is replete with scientific discoveries that posed challenges to political, religious, and scientific authority. For example, the theories of a sun-centered solar system, of humankind's evolution from other life forms, and of the relativity of time and space, clearly flew in the face of "authoritative" scientific as well as religious doctrine of their time. Moreover, when it comes to science a successful challenge to authority need not come from a large number of people. The key contributions of a few individuals---like Copernicus, Kepler, Newton, Darwin, Einstein, and Hawking---often suffice.

Similarly, in the arts, people must challenge established styles and forms rather than imitate them; otherwise, no gemtinely new art would ever emerge, and society would be worse off. And again, it is not necessary that a large number of people pose such challenges; a few key individuals can have a profound impact. For instance, modern ballet owes much of what is new and exciting to George Ballanchine, who by way of his improvisational techniques posed a successful challenge to established traditions. And modern architecture arguably owes its existence to the founders of Germany's Bauhaus School of Architecture, which challenged certain "authoritative" notions about the proper objective, and resulting design, of public buildings.

To sum up, in general I agree that when many people question authority the well-being of society is enhanced. Indeed, advances in government and law depend on challenges to the status quo by many people. Nevertheless, to ensure a net benefit rather than harm, the means of such challenges must be peaceful ones.

142. "The well-being of a society is enhanced when many of its people question authority."
当很多人都质疑权威的时候社会才会繁荣昌盛。

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Issue 141
"Most people recognize the benefits of individuality, but the fact is that personal economic success requires conformity."   层层递进的推理，完美的起承转合结构，紧凑的展开。

Personal economic success might be due either to one's investment strategy or to one's work or career. With respect to the former, non-conformists with enough risk tolerance and patience invariably achieve more success than conformists. With respect to the latter, while non-conformists are more likely to succeed in newer industries where markets and technology are in constant flux, conformists are more likely to succeed in traditional service industries ensconced in systems and regulations.

Regarding the sort of economic success that results from investing one's wealth, the principles of investing dictate that those who seek risky investments in areas that are out of favor with the majority of investors ultimately reap higher returns than those who follow the crowd. It is conformists who invest, along with most other investors, in areas that are currently the most profitable, and popular.起 However, popular investments tend to be overpriced, and in the long run their values will come down to reasonable levels. 承As a result, given enough time conformists tend to reap lower rewards from their investments than nonconformists do.

Turning to the sort of economic success that one achieves by way of one's work, neither conformists nor non-conformists necessarily achieve greater success than the other group. 承转

In consumer-driven industries, where innovation, product differentiation and creativity are crucial to lasting success, non-conformists who take unique approaches tend to recognize emerging trends and to rise above their peers. For example, Ted Turner's departure from the traditional format of the other television networks, and the responsiveness of Amazon's Jeff Bezos to burgeoning Internet commerce, propelled these two non-conformists into leadership positions in their industries. Particularly in technology industries, where there are no conventional practices or ways of thinking to begin with, people who cling to last year's paradigm, or to the status quo in general, are soon left behind by coworkers and competing firms. 转1

However, in traditional service industries--such as finance, accounting, insurance, legal services, and health care--personal economic success comes not to non-conformists but rather to those who can work most effectively within the constraints of established practices, policies and regulations. Of course, a clever idea for structuring a deal, or a creative legal maneuver, might play a role in winning smaller battles along the way. But such tactics are those of conformists who are playing by the same ground rules as their peers; winners are just better at the game. 转2

In conclusion, non-conformists with sufficient risk tolerance and patience are invariably the most successful investors in the long run. When it comes to careers, however, while non-conformists tend to be more successful in technology- and consumer-driven industries, traditionalists are the winners in system-driven industries pervaded by policy, regulation, and bureaucracy.合

141. "Most people recognize the benefits of individuality, but the fact is that personal economic success requires conformity."
虽然大多数人都承认个人的利益，但是事实上个人的经济成需要的是合作。
个人和整体

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Issue 140
"What society has thought to be its greatest social, political, and individual achievements have often resulted in the greatest discontent."

I strongly agree that great achievements often lead to great discontent. In fact, I would assert more specifically that great individual achievements can cause discontent for the individual achiever or for the society impacted by the achievement, or both. Nevertheless, it is important to acknowledge that whether a great achievement causes great discontent can depend on one's personal perspective, as well as the perspective of time.

With respect to individual achievements, great achievers are by nature ambitious people and therefore tend to be dissatisfied and discontent with their accomplishments-no matter how great. Great athletes are compelled to try to better their record-breaking performances; great artists and musicians typically claim that their greatest work will be their next one--a sign of personal discontent. And many child protégés, especially those who achieve some measure of fame early in life, later suffer psychological discontent for having "peaked" so early. Perhaps the paradigmatic modern example of a great achiever's discontent was Einstein, whose theoretical breakthroughs in physics only raised new theoretical conundrums which Einstein himself recognized and spent the last twenty years of his life struggling unsuccessfully to solve.

Individual achievements can often result in discontent on a societal level. The great achievement of the individual scientists responsible for the success of the Manhattan Project resulted in worldwide anxiety over the threat of nuclear annihilation--a form of discontent with which the world's denizens will forever be forced to cope. Even individual achievements that at first glance would appear to have benefited society turn out to be causes of great discontent. Consider the invention of the automobile, along with the innovations in manufacturing processes and materials that made mass production possible. As a result we have become a society enslaved to our cars, relying on them as crutches not only for transportation but also for affording us a false sense of socioeconomic status. Moreover, the development of assembly-line manufacturing has served to alienate workers from their work, which many psychologists agree causes a great deal of personal discontent.

Turning from individual achievements to societal, including political, achievements, the extent to which great achievements have caused great discontent often depends on one's perspective. Consider, for example, America's spirit of Manifest Destiny during the 19th Century, or British Imperialism over the span of several centuries. From the perspective of an Imperialist, conquering other lands and peoples might be viewed as an unqualified success. However, from the viewpoint of the indigenous peoples who suffer at the hands of Imperialists, these so-called "achievements" are the source of widespread oppression and misery, and in turn discontent, to which any observant Native American or South African native could attest.

The extent to which great socio-political achievements have caused great discontent also depends on the perspective of time. For example, F.D.R.'s New Deal was and still is considered by many to be one of the greatest social achievements of the 20th Century. However, we are just now beginning to realize that the social-security system that was an integral part of F.D.R.'s social program will soon result in great discontent among those workers currently paying into the system but unlikely to see any benefits after they retire.

To sum up, I agree that great achievements, both individual and socio-political, often result in great discontent. Moreover, great individual achievements can result in discontent for both the individual achiever and the society impacted by the achievement. Nevertheless, in measuring the extent of discontent, we must account for varying personal and political perspectives as well as different time perspectives.

140. "What society has thought to be its greatest social, political, and individual achievements have often resulted in the greatest discontent."
被社会自诩为是它最伟大的社会、政治和个人成就的东西结果往往带来最大的非议。
社会和人大众

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Issue 138
"Only through mistakes can there be discovery or progress."

The speaker contends that discovery and progress are made only through mistakes. I strongly agree with this contention, for two reasons. First, it accords with our personal experiences. Secondly, history informs us that on a societal level trial-and-error provides the very foundation for discovery and true progress, in all realms of human endeavor.

To begin with, the contention accords with our everyday experience as humans from early childhood through adulthood. As infants we learn how to walk by falling down again and again. As adolescents we discover our social niche, and develop self-confidence and assertiveness, only by way of the sorts of awkward social encounters that are part-and-parcel of adolescence. Through failed relationships not only do we discover who we are and are not compatible with, we also discover ourselves in the process. And, most of us find the career path that suits us only through trying jobs that don't. ILLOGIC

This same principle also applies on a societal level. Consider, for example, how we progress in our scientific knowledge. Our scientific method is essentially a call for progress through trial-and-error. Any new theory must be tested by empirical observation, and must withstand rigorous scientific scrutiny. Moreover, the history of theoretical science is essentially a history of trial-and-error. One modern example involves two contrary theories of physics: wave theory and quantum theory. During the last quarter-century scientists have been struggling to disprove one or the other--or to reconcile them. As it turns out, a new so-called "string" theory shows that the quantum and wave theories are mistakes in the sense that each one is inadequate to explain the behavior of all matter; yet both so-called "mistakes" were necessary for physics to advance, or progress, to this newer theory.

The value of trial-and-error is not limited to the sciences. In government and politics, progress usually comes about through dissension and challenge--that is, when people point out the mistakes of those in power. In fact, without our challenging the mistaken notions of established institutions, political oppression and tyranny would go unchecked. Similarly, in the fields of civil and criminal law, jurists and legislators who uphold and defend legal precedent must face continual opposition from those who question the fairness and relevance of current laws. This ongoing challenge is critical to the vitality and relevance of our system of laws.

In sum, the speaker correctly asserts that it is through mistakes that discovery and true progress are made. Indeed, b] our personal growth as individuals, as well as advances in science, government, and law, depends on making mistakes.
138. "Only through mistakes can there be discovery or progress."
失败是成功之母。
这个翻译严重失败，题眼都没了。靶子就是ONLY...但是文章的节奏感还是很好的。

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Issue 136
"The absence of choice is a circumstance that is very, very rare."

I strongly agree with the contention that absence of choice is a rare circumstance, primarily because this contention accords with common sense and our everyday experience as human beings. Besides, the reverse claim that we do not have free choice serves to undermine the notions of moral accountability and human equality, which are critical to the survival of any democratic society.

Our collective life experience is that we make choices and decisions every day----on a continual basis. Common sense dictates that humans have free will, and therefore the true absence of choice is very rare. The only possible exceptions would involve extreme and rare circumstances such as solitary imprisonment or a severe mental or physical deficiency--any of which might potentially strip a person of his or her ability to make conscious choices. Yet even under these circumstances, a person still retains choices about voluntary bodily functions and movement. Thus the complete absence of choice would seem to be possible only in a comatose state or in death.

People often claim that life's circumstances leave them with "no choice." One might feel trapped in a job or a marriage. Under financial duress a person might claim that he or she has "no choice" but to declare bankruptcy, take a demeaning job, or even lie or steal to obtain money. The fundamental problem with these sorts of claims is that the claimants are only considering those choices that are not viable or attractive. That is, people in situations such as these have an infinite number of choices; it's just that many of the choices are unappealing, even self-defeating. For example, almost every person who claims to be trapped in a job is simply choosing to retain a certain measure of financial security. The choice to forego this security is always available, although it might carry unpleasant consequences.

Besides, the contention that we are almost invariably free to choose is far more appealing from a socio-political standpoint than the opposite claim. A complete lack of choice implies that every person's fate is determined, and that we all lack free will. According to the philosophical school of "strict determinism," every event, including human actions and choices, that occurs is physically necessary given the laws of nature and events that preceded that event or choice. In other words, the "choices" that seem part of the essence of our being are actually beyond our control. Recent advances in molecular biology and genetics lend some credence to the determinists' position that as physical beings our actions are determined by physical forces beyond our control. New research suggests that these physical forces include our own individual genetic makeup.

However, the logical result of strict determinism and of the new "scientific determinism" is that we are not morally accountable for our actions and choices, even those that harm other individuals or society. Moreover, throughout history monarchs and dictators have embraced determinism, at least ostensibly, to bolster their claim that certain individuals are preordained to assume positions of authority or to rise to the top levels of the socioeconomic infrastructure. Finally, the notion of scientific determinism opens the door for genetic engineering, which poses a potential threat to equality in socioeconomic opportunity, and could lead to the development of a so-called "master race." Admittedly, these disturbing implications neither prove nor disprove the determinists' claims. Nevertheless, assuming that neither free will nor determinism has been proven to be the correct position, the former is to be preferred by any humanist and in any democratic society.

In sum, despite the fact that we all experience occasionally feelings of being trapped and having no choice, the statement is fundamentally correct. I would concede that science might eventually disprove the very notion of free will. However, until that time I'll trust my strong intuition that free will is an essential part of our being as humans and, accordingly, that humans are responsible for their own choices and actions.

136. "The absence of choice is a circumstance that is very, very rare."
没有选择的情况少之又少。
独立题目

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Issue 131
"The arts (painting, music, literature, etc.) reveal the otherwise hidden ideas and impulses of a society." 似曾相识的论证结构，考试不推荐。时间紧，这样演绎推理容易漏洞多，分类的漏洞就会致命的。

The speaker asserts that the arts reveal society's hidden ideas and impulses. While this assertion has merit, I think it unfairly generalizes about art. Consider two particular art forms: architecture and painting. In more important architecture one consistently sees a reflection of society's ideas and urges. However, in more important paintings of the most recent century one sees instead the artists' personal and idiosyncratic visions of an aesthetic ideal.

Turning first to public architecture, one sees in ancient and Renaissance forms an impulse to transcend the human condition. Clearly, the most important architecture of these periods was built to honor deities and to propel humans into the afterlife. Consider, for example, the ancient pyramids and the great cathedrals of Europe, which rise upward toward the stars and heavens. During the Medieval period the most important architectural form was the castle, which reflected an overriding concern for military security and brute strength during a time of comparative anarchy. During the 20th century, it was first the steel-forged art deco forms and then the sky-scraping office building that dominated public architecture. These forms reflect modern, more mundane concerns for industrial and technological progress.

Turning next to important paintings and painters, it seems to me that the art of previous centuries reflected the attitudes and ideas of the prevailing culture to a far greater extent than today's art. The cynosures of the Medieval and Renaissance artists, for instance, were certain Christian themes--the Trinity, virgin birth of Christ, the Resurrection, and so forth with which the society at large was also preoccupied. Later, during the 18th and 19th centuries, an emerging genteel class saw itself reflected in the bourgeois themes of impressionists such as Renoir and Monet. But in the most recent century the picture has been much different. Consider three of the 20th century's most influential painters: Picasso, Dali and Pollock. Picasso's style underwent a series of radical changes throughout his career. Was the reason for Picasso's diverse "periods" a quick series of radical changes in society's ideas and impulses, or perhaps a reflection of society's hidden impulse for constant change? Or did Picasso's varied styles merely reflect the complex psychological profile of one eccentric artist? Dali is known for his surrealistic images; but do these images reveal some kind of existential angst on a societal level, or just the odd aesthetic vision of one man? Pollock's penchant was for dripping paint on the floor in order to create abstract images that would have the sort of visceral impact he was after. In fact, Pollock turned to this technique only after he tried but failed as a conventional painter, using brush and easel. So are Pollock's striking abstract murals a reflection of some mid-20th Century societal impulse, or merely the result of one struggling artist stumbling onto something he was good at? In all three cases, it seems that the art reflected the artist but not the society.例子极为妥帖。

In sum, in the art of painting one can observe a shift from styles and themes reflecting broad societal impulses to a more recent concern for expressing personal impulses and creative urges. In contrast, the more public art form of architecture has always mirrored society's ideas and impulses, and probably always will--because architecture is so much more public than the art of painting.

131. "The arts (painting, music, literature, etc.) reveal the otherwise hidden ideas and impulses of a society."
艺术（绘画、音乐、文学等等）揭示了隐藏的其他方面的社会理念和动力。
艺术

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Issue 130
"How children are socialized today determines the destiny of society. Unfortunately, we have not yet learned how to raise children who can help bring about a better society."

I find the speaker's dual claim to be specious on both counts. The claim that society's destiny hinges on how children are socialized, while appealing in some respects, is an over-statement at best. And the claim that we have not yet learned how to raise children who can better society is poorly supported by empirical evidence.

Consider first the speaker's assertion  that society's destiny depends on how children are socialized. I concede that unless a child is allowed sufficient opportunities for healthy interaction with peers, that child is likely to grow into an ineffectual, perhaps even an anti-social, adult. To witness healthy socialization in action, one need look no further than the school playground, where children learn to negotiate, cooperate, and assert themselves in a respectful manner, and where they learn about the harmful results of bullying and other anti-social behavior. These lessons help children grow up to be good citizens and effective leaders, as well as tolerant and respectful members of society.

However, socialization is only one factor influencing the extent to which an individual will ultimately contribute to a better society. And in my observation it is not the most important one. Consider certain prominent leaders who have contributed profoundly to a better society. Mahatma Gandhi's contributions sprang primarily from the courage of his inner convictions, in spite of his proper socialization among genteel Indian society and, as a law student, among British society. Martin Luther King's contribution was primarily the result of his strong religious upbringing, which had more to do with parental influence than with socialization. An even more remarkable modern example was Theodore Roosevelt, whose social and physical development were both stunted by life-threatening physical infirmities during his childhood. In spite of his isolation, odd manner and aloofness throughout his early life, Roosevelt ascended to a social-activist presidency by means of his will to overcome physical infirmities, his voracious appetite for knowledge, and his raw intellect.

Consider next the speaker's claim that we have not yet learned how to raise children who can better society. If we define a "better" society as one characterized by greater tolerance of differing viewpoints and people who are different from ourselves, greater respect for individual rights, and greater cooperation across cultural and national boundaries, then the children of the most recent half-century are creating a better society. The most recent quarter-century has seen an increasing sensitivity in our society toward ensuring public health by policing the food and drug industries and by protecting our natural environment. We're becoming more sensitive to, and respectful of, the rights of women, various ethnic and racial groups, homosexuals, and mentally- and physically-challenged individuals. The re-emergence of political third parties with decidedly libertarian ideals demonstrates an increasing concern for individual freedoms. And there is ample evidence of increasing international cooperation. The former Soviet Union and the U.S. have worked collaboratively in space research and exploration since the 1970s; peace-keeping missions are now largely multi-national efforts; and nations are now tackling public health problems collaboratively through joint research programs. In short, the speaker's second claim flies in the face of the empirical evidence, as I see it.

In sum, when it comes to whether a child grows up to contribute to a better society, the key determinant is not socialization but rather some other factor--such as a seminal childhood event, parental influence, raw intelligence, or personal conviction. And, while reasonable people with differing political and social viewpoints might disagree about what makes for a "better" society, in my observation our society is steadily evolving into a more civilized, respectful, and tolerant one. In the final analysis, then, I fundamentally disagree with both aspects of the speaker's dual claim.

130. "How children are socialized today determines the destiny of society. Unfortunately, we have not yet learned how to raise children who can help bring about a better society."
现在孩子的社会化程度决定了社会的命运。可惜的是，我们还没有学会教孩子怎么样去建设一个更好的社会。
教育之下一代

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Issue 127
"Facts are stubborn things. They cannot be altered by our wishes, our inclinations, or the dictates of our passions."

Can we alter facts according to our wishes or inclinations? If by "facts" the speaker means such phenomena as political, economic, social, or legal status quo, then I concede that we can alter facts. The reason for this is that such systems are abstract constructs of our inclinations, wishes, and passions to begin with. Otherwise, I strongly agree with the speaker that we cannot alter facts.

When it comes to certain aspect of our personal lives, and to historical events and scientific truths, no measure of desire or even passion can change external reality. On an individual level, we all engage in futile attempts to alter facts--by pretending that certain things are not the way they are because they are inconsistent with our wishes or personal interests. Psychologists refer to this psychological defensive mechanism, which seems to be part of human nature, as "denial." Consider curious pastimes such as mind-reading, psychic healing, rituals that purportedly impart immortality, and other such endeavors, which seems to transcend all cultures and periods of human history. Understandably, we would all like to have the ability to alter the physical world, including ourselves, as we see fit, or even to live forever by means of the sheer force of our will. Yet, not one iota of scientific evidence lends support to the claim that any human being has ever had any such ability. 严密的推进

Nor can we alter facts by virtue of our inclinations or passions when it comes to history. Admittedly, no person can truly know any particular past that the person did not experience firsthand. In this sense history is a construct, created for us by reporters, archivists, and historians. Historical facts are therefore susceptible to interpretation, characterization, and of course errors in commission and omission. This is not to say, however, that historical facts can be altered by our inventing versions that suit our inclinations or wishes. In short, an historical event is not rendered any less factual by either our ignorance or characterization of it. 没有例子，纯粹完美的论证。

Similarly, when it comes to science our wishes and desires ultimately yield to the stubbornness of facts--by which I mean empirical scientific evidence and the laws and principles of the physical world. 前半段和并，或者独立，后面建议另起一行Admittedly, in many cases it is difficult to distinguish between scientific "fact" and mere "theory." History is replete with examples of what were considered at one time to be facts, but later disproved as incorrect theories. Yet it is telling that many such obsolete theories were based on the subjective inclinations, desires, and wishes of theorists and of the societies in which the theorists lived. For example, the notions of an Earth-centered universe and of linear time and space were both influenced by religious notions--that is, by human wishes and passions. As our factual knowledge increased, such theories ultimately give way.

In sum, I agree that facts are indeed "stubborn things." Understandably, all humans are guilty of ignoring, overlooking, and misunderstanding facts--at least to some extent. After all, human passion, desire, and individual bias and perspective are powerful influences when it comes to what we believe to be true and factual. Moreover, the statement carries deep epistemological implications regarding the nature of knowledge and truth, which I cannot begin to adequately address here. Nevertheless, on a less abstract level the speaker is correct that neither inclination, desire, nor passion, no matter how fervent, can alter that which is past or beyond our physical control.完美的总结

127. "Facts are stubborn things. They cannot be altered by our wishes, our inclinations, or the dictates of our passions."
事实都是固执的。它不可能随着我们的愿望、喜好或者情绪而改变。
客观和主观

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Issue 121
"At various times in the geological past, many species have become extinct as a result of natural, rather than human, processes. Thus, there is no justification for society to make extraordinary efforts, especially at a great cost in money and jobs, to save endangered species."

What are the limits of our duty to save endangered species from extinction? The statement raises a variety of issues about morality, conscience, self-preservation, and economics. On balance, however, I fundamentally agree with the notion that humans need not make "extraordinary" efforts--at the expense of money and jobs--to ensure the preservation of any endangered species.

As I see it, there are three fundamental arguments for imposing on ourselves at least some responsibility to preserve endangered species. The  first has to do with culpability. According to this argument, to the extent that endangerment is the result of anthropogenic events such as dear-cutting of forests or polluting of lakes and streams, we humans have a duty to take affirmative measures to protect the species whose survival we've placed in jeopardy. The second argument has to do with capability. This argument disregards the extent to which we humans might have contributed to the endangerment of a species. Instead, the argument goes, if we are aware of the danger, know what steps are needed to prevent extinction, and can take those steps, then we are morally obligated to help prevent extinction. This argument would place a very high affirmative duty on humans to protect endangered species. The third argument is an appeal to self-preservation. The animal kingdom is an intricate matrix of interdependent relationships, in which each species depends on many others for its survival. Severing certain relationships, such as that between a predator and its natural prey, can set into motion a series of extinctions that ultimately might endanger our own survival as a species. While this claim might sound far-fetched to some, environmental experts assure us that in the long run it is very real possibility.

On the other hand are two compelling arguments against placing a duty on humans to protect endangered species. The first is essentially the Darwinian argument that extinction results from the inexorable process of so-called “natural selection” in which stronger species survive while weaker ones do not. Moreover, we humans are not exempt from the process. Accordingly, if we see fit to eradicate other species in order to facilitate our survival, then so be it. We are only behaving as animal must, Darwin would no doubt assert. The second argument, and the one that I find most compelling, is an appeal to logic over emotion. It is a scientific fact that thousands of animal species become extinct every year. Many such extinctions are due to natural forces, while others are due to anthropogenic factors. In any event, it is far beyond our ability to save them all. By what standard, then, should we decide which species are worth saving and which ones are not? In my observation, we tend to favor animals with human-like physical characteristics and behaviors. This preference is understandable; after all, dolphins are far more endearing than bugs. But there is no logical justification for such a standard. Accordingly, what makes more sense is to decide based on our own economic self-interest. In other words, the more money and jobs it would cost to save a certain species, the lower priority we should place on doing do.

In sum, the issue of endangered-species protection is a complex one, requiring subjective judgments about moral duty and the comparative value of various life forms. Thus, there are no easy or certain answers. Yet it is for this very reason I agree that economic self-interest should take precedence over vague notions about moral duty when it comes to saving endangered species. In the final analysis, at a point when it becomes critical for our own survival as a species to save certain others, then we humans will do so if we are fit - in accordance with Darwin’s observed process of natural selection.
121. "At various times in the geological past, many species have become extinct as a result of natural, rather than human, processes. Thus, there is no justification for society to make extraordinary efforts, especially at a great cost in money and jobs, to save endangered species."
在过去不同的地质时期，许多的物种因为自然作用而非人类行为而灭绝。因此，人类社会为了挽救濒危物种而付出的巨大努力，尤其是以大量的资金和工作机会为代价，这样做是毫无道理的。
人类和自然
——当务之急（资金、工作）和长远考虑（物种）
不是人类造成的并不代表人类不必保护物种
过去不是人类的作用，现在不然

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Issue 120
"So much is new and complex today that looking back for an understanding of the past provides little guidance for living in the present." 依旧是似曾相识的结构，手法。正反两分法的时候，一定要避免片面化的绝对分类，这里面的反例就相对过于绝对，很多的问题没有分析考虑。建议考试的时候，不要用一槌子打死的语言。

The speaker claims that since so much in today's world is new and complex the past provides little guidance for living in the present. I agree with this assertion insofar as history offers few foolproof panaceas for living today. However, I disagree with the speaker's claim that today's world is so unique that the past is irrelevant.

One good example that supports my dual position is the way society has dealt with its pressing social problems over time. Admittedly, history has helped us learn the appropriateness of addressing certain social issues, particularly moral ones, on a societal level. Attempts to legislate morality invariably fail, as illustrated by Prohibition in the 1930s and, more recently, failed federal legislation to regulate access to adult material via the Internet. We are slowly learning this lesson, as the recent trend toward legalization of marijuana for medicinal purposes and the recognition of equal rights for same-sex partners both demonstrate.

However, the only firm lesson from history about social ills is that they are here to stay（比较不严谨）. Crime and violence, for example, have troubled almost every society. All manner of reform, prevention, and punishment have been tried. Today, the trend appears to be away from reform toward a "tough-on-crime" approach. Is this because history makes clear that punishment is the most effective means of eliminating crime? No; rather, the trend merely reflects our current mores, attitudes, and political climate. Another example involves how we deal with the mentally-iii segment of the population. History reveals that neither quarantine, treatment, nor accommodation solves the problem, only that each approach comes with its own trade-offs. Also undermining the assertion that history helps us to solve social problems is the fact that, despite the civil-fights efforts of Martin Luther King and his progenies, the cultural gap today between African-Americans and white Americans seems to be widening. It seems that racial prejudice is a timeless phenomenon. 贫穷等的问题的原因牵扯因素很多。人种歧视的严重程度也很难有客观的评价标准。

To sum up, in terms of how to live together as a society I agree that studying the past is of some value; for example, it helps us appreciate the futility of legislating morality. However, history's primary sociological lesson seems to be that today's social problems are as old as society itself, and that there are no panaceas or prescriptions for solving these problems---only alternate ways of coping with them.

120. "So much is new and complex today that looking back for an understanding of the past provides little guidance for living in the present."
现代社会是如此的崭新和复杂以至于回首了解过去对于当代生活已经没有太大帮助了。
现在和过去