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[主题活动] 1006G[clover组]备考日志 by mintsh(既然选择了远方,就要风雨兼程) [复制链接]

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发表于 2010-1-18 11:54:36 |只看该作者 |倒序浏览
本帖最后由 mintsh 于 2010-3-2 17:59 编辑

4月6号昆明参加机试。迟迟没有开始系统的复习,眼看考试逼近,不禁有些焦虑。不过在这里以一位学姐的话与各位G友共勉:既然还有时间焦虑,何不趁机再把事情做好一点。过去的都已经过去了,无谓扼腕叹息,让我们一起为了自己的梦想,把握现在,不留遗憾!
1.机考的时间 不是太满足。 3月4日 成都
2.正在分别准备 issue 和argu的提纲。

3.目前正在看的一本书 文化之旅 USA 外研社出版,外国人写的,虽然语言简单但是对了解美国各方面北京很有帮助,语言也地道。推荐给大家!
通过看论坛 eco 系列积累词汇。
4.有毅力,有热情,积极向上(这点自认还做得不是太好,会努力!),愿意奉献,充分信任。
5.每周至少有4-5天可以上寄托,上QQ参加会议,并且讨论题目,更新作业和自己的备考日志。(可以做到)
6.红宝至少要过了一遍(貌似昨晚刚背到LIST40,后面还有小部分)
寒假除了准备MCM 外其余的时间都贡献给AW了,开学后,在保证不被辅导员拉去谈心的基础上,每天将往返于寝室、图书馆、教室,手持红宝书,耳听OLD FISH的单词录音,包里背着黄皮书。。每天起码四小时。

作文水平在GTER这样卧虎藏龙的地方,不值一提,组长如果真的想看看。请点下面的链接
issue 17 https://bbs.gter.net/thread-1053157-1-1.html
issue159 https://bbs.gter.net/thread-1052486-1-1.html


   At the beginning of my preparation for analytical writing, I decided to reach a breakthrough through this process which seems impossible in this short time. But just as an old saying goes, where there is a will, there is a way. Perhaps my writing skill could not improve dramatically however,I could feel the ability of critical thinking has gradually taken shape from relentless training. Admittedly, time is limited so what I could do is to ahere to my dream and never give up to the pressure or hardship. Let us join hands to overcome this difficulty we have to face with.
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沙发
发表于 2010-1-18 12:01:57 |只看该作者
1# mintsh
二楼留空~

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板凳
发表于 2010-1-19 17:06:46 |只看该作者
2# mintsh
1月18日 学习     “如何进行有效论证”
                       “付老头笔记”
             列高频提纲 4个
            习作 issue159 https://bbs.gter.net/thread-1052486-1-1.html

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地板
发表于 2010-1-19 19:45:31 |只看该作者
本帖最后由 mintsh 于 2010-1-20 10:07 编辑

3# mintsh
1月19日  列出高频提纲5个
             阅读 economist 系列

          Film( t4 {3 v7 P0 L+ n* O7 B% b
Floating in the Digital Experience8 y0 e$ R3 E9 j" ]' T- |
By MANOHLA DARGIS
Published: December 30, 2009
HOW much our world of moving-image entertainment has changed in the past decade! We now live in a world of the 24-Hour Movie, one that plays anytime and anywhere you want (and sometimes whether you want it to or not). It’s a movie we can access at home by pressing a few buttons on the remote (and agreeing to pay more for it than you might at the local video store) or with a few clicks of the mouse. The 24-Hour Movie now streams instead of unspools, filling our screens with images that, more and more, have been created algorithmically rather than photographically.
And yet how little our world of moving-image entertainment has changed! On April 14, 1896, The New York Times ran an article with the exciting if cryptic(私密的,隐秘的) headline “Edison’s Latest Triumph.” The triumph was the Vitascope(老式放映机), a machine that “projects upon a large area of canvas groups that appear to stand forth from the canvas, and move with great facility and agility, as though actuated by separate impulses.” A proprietor of the music hall where the Vitascope was shown off said this machine would reproduce “scenes from various successful plays and operas of the season, and well-known statesmen and celebrities,” adding, “No other manager in this city will have the right to exhibit the Vitascope.”
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Today, even when digital, our movies are still filled with celebrities and scenes from successful plays (and books and comics), and the owners of image technologies continue to hold on to their exclusive rights ferociously. Edison didn’t invent the Vitascope, but that’s another story. The story I want to tell here does involve him. But first I want to fast-forward to a recent night when, at a movie theater rigged for 3-D projection, I saw James Cameron’s “Avatar” with an audience that watched the screen with the kind of fixed attention that has become rare at the movies. True, everyone was wearing 3-D glasses, which makes it difficult to check your cellphone obsessively, but they also seemed captivated.
When it was over, people broke into enthusiastic applause and, unusually, many stayed to watch the credits, as if to linger in the movie. Although much has been made of the technologies used in “Avatar,” its beauty and nominal politics, it is the social experience of the movie — as an event that needs to be enjoyed with other people for maximum impact — which is more interesting. That’s particularly true after a decade when watching movies became an increasingly solitary affair, something between you and your laptop. “Avatar” affirms the deep pleasures of the communal, and it does so by exploiting a technology (3-D), which appears to invite you into the movie even as it also forces you to remain attentively in your seat.
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“Avatar” serves as a nice jumping-off point to revisit how movies and our experience of them have changed. For starters, when a critic calls a new release “a film” these days, there’s a chance that what she (and you) are looking at wasn’t made with film processes but was created, from pre-visualization to final credits, with digital technologies. Yet, unless a director or distributor calls attention to the technologies used — as do techno-fetishists like Michael Mann and David Fincher, who used bleeding-edge digital cameras to make “Collateral” (2004) and “Zodiac” (2007) — it’s also probable that most reviewers won’t mention if a movie was even shot in digital, because they haven’t noticed or don’t care. 3 q7 y& G2 y# b5 o9 O0 ~
This seems like a strange state of affairs. Film is profoundly changing — or, if you believe some theorists and historians, is already dead — something that most moviegoers don’t know. Yet, because the visible evidence of this changeover has become literally hard to see, and because the implications are difficult to grasp, it is also understandable why the shift to digital has not attracted more intense analysis outside film and media studies. Bluntly put, something is happening before our eyes. (好句)We might see an occasional digital artifact (usually, a bit of unintentional data) when a director shoots digital in bright light — look for a pattern of squares or a yellowish tint — but we’re usually too busy with the story to pay much mind.
Should you care? I honestly don’t know, because I’m not sure what to think about this brave new image world we have entered. I love the luxurious look and warmth of film, and I fervently hope it never disappears. And yet many of us who grew up watching movies in the predigital era have rarely experienced the ones in, and shown on, film in all their visual glory: battered prints and bad projection have helped thwart(阻挠,阻止) the ideal experience. Theater 80 St. Marks, a downtown Manhattan repertory house where I spent a lot of time in the 1970s, showed threadbare prints of classic and not-so-classic movies in rear projection, which meant they often looked worse on screen than they did on my television back home.
It is because the movies and our experience of them has changed so radically in recent years — we can pull a movie out of our pocket now, much as earlier generations pulled out a paperback — that makes it difficult to grasp what is happening. In 1996, Susan Sontag set off a storm in cine-circles with an essay, “The Decay of Cinema,” which could have been titled the death of specialized cinephilia, one centered on art-house film (“quintessentially modern”), from Dziga Vertov to Jean-Luc Godard, and experienced inside a movie theater, “ideally the third-row center.” Sontag’s essay inspired a spate of similarly themed(有特定主题的) if often less vigorous examinations: Google the words “death of cinema,” and you get more than 2.5 million hits.
In one sense the beginning of the end of cinema as we tend to understand it can be traced to 1933, the year that a feature-length film — a 1932 detective tale called “The Crooked Circle” — was first shown on television. Few Americans owned sets in the 1930s, but the genie was already out of the bottle(好句), or, rather, the movies were out of the theater. As televisions began to fill postwar American homes — from an estimated 20,000 in 1946 to 30.5 million in 1955 — so did the movies, which, despite Hollywood’s initial anxiety, became a crucial television staple. (The studios soon learned that television was a revenue source.) Generations of cinephiles fell in love with the object of their obsession while flopped on the floor, basking in the glow of the family television(好句).
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In “The Virtual Life of Film,” an elegant 2007 inquiry into the past, present and future of film, the theorist D. N. Rodowick writes, “All that was chemical and photographic is disappearing into the electronic and digital.” Film captures moments in time, preserving them spatially in images we can root around in, get lost in. Digital delivers data, zeroes and ones that are transformed into images, and this is a difference to contemplate. The truth is that the film object has already changed, from preproduction to projection. And the traditional theatrical experience that shaped how viewers looked at film and, by extension, the world, has been mutating for some time. The new types of image consumption and digital technologies have complicated our understanding of cinema. , M/ c. G. ^+ t3 A" @1 c& d
And yet we still watch movies. And if it looks like a duck (in widescreen) and quacks like a duck (in stereo), nothing has changed, right? It has and it hasn’t, as we will only understand as film continues to disappear. These days instead of falling in love with the movies at home in front of the television, new generations fall in love with movies they watch on hand-held devices that, however small, play images that are larger than those Edison showed to customers before the invention of the Vitascope. A teenager watching a movie on her iPhone might not be looking at an actual film. But she is enjoying something like it, something that because of its narrative strategies and visual style carries the deep imprint of cinema.
e
It’s also a good bet that this teenager also watches movies in theaters. If she goes to “Avatar,” she will see a movie that, despite its exotic beauty, seems familiar, even in 3-D. Narrative cinema employs devices, from camera placement to editing, that direct your attention and, if the movie is successful and you fall under its sway, lock you into the story. Mr. Cameron might be a visionary of a type, but he’s an old-fashioned (and canny) storyteller and he locks you in tightly. The 3-D images are often spectacular, and his characters, like the figures in that 1896 Edison film, “appear to stand forth from the canvas, and move with great facility and agility, as though actuated by separate impulses.”
You can get lost in a movie, or so it seems, and melt into its world. But even when seated third row center and occupying two mental spaces, you understand that you and the movie inhabit separate realms. When I watched “The Dark Knight” in Imax, I felt that I was at the very edge of the screen. “Avatar,” in 3-D, by contrast, blurs that edge, closing the space between you and the screen even more. Like a video game designer, Mr. Cameron seems to want to invite you into the digital world he has created even if, like a film director, he wants to determine your route. Perched between film and digital, “Avatar” shows us a future in which movies will invite us further into them and perhaps even allow us to choose not just the hero’s journey through the story, but also our own.

  虽然有些词句没有理解得很透彻,但是感觉对阅读能力提高很有帮助~

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发表于 2010-1-20 12:11:53 |只看该作者
本帖最后由 mintsh 于 2010-1-21 09:11 编辑

4# mintsh
1月20日  阅读 economist 系列
             高频提纲 8个
             改写 issue 159

An evolutionary biologist on religion
Dec17th 2009
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From The Economist print edition) f. J' M. Z; M2 J! \6 `5 a! c1 k& o
Why the human race has needed religion to survive
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The Faith Instinct: How Religion Evolved and Why it Endures. By Nicholas Wade. Penguin Press; 310 pages; $25.95. Buy from Amazon.com* B* I! x' G- c" @7 r' H, y

`WHEREVER their investigations lead, all analysts of religion begin somewhere. And in the final lines of his densely but skillfully packed account of faith from the viewpoint of evolutionary biology, Nicholas Wade recalls the place where he first felt sanctity: Eton College chapel." e- h, H+ J8 y0 \2 p- v/ d
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The “beauty of holiness” in a British private school is a far cry from the sort of religion that later came to interest him as a science journalist at Nature magazine and then the New York Times. To examine the roots of religion, he says, it is important to look at human beginnings. The customs of hunter-gatherer peoples who survived into modern times give an idea of religion’s first forms: the ecstasy of dusk-to-dawn tribal dances, for example.
Charles Darwin, whose idea of the sacred also came from an English private school, witnessed religion at its most primordial when he went to Australia in 1836. He found it horrifying: “nearly naked figures, viewed by the light of blazing fires, all moving in hideous harmony…”
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Whatever Darwin’s personal sensibilities, Mr Wade is convinced that a Darwinian approach offers the key to understanding religion. In other words, he sides with those who think man’s propensity for religion has some adaptive function. According to this view, faith would not have persisted over thousands of generations if it had not helped the human race to survive. Among evolutionary biologists, this idea is contested有质疑的. Critics of religion, like Richard Dawkins and Steven Pinker, suggest that faith is a useless (or worse) by-product of other human characteristics.
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And that controversy leads to another one. Does Darwinian selection take place at the level only of individuals, or of groups as well? As Mr Wade makes clear, the notion of religion as an “adaptive” phenomenon makes better sense if one accepts the idea of group selection. Groups which practised religion effectively and enjoyed its benefits were likely to prevail over those which lacked these advantages.
Of course, the picture is muddied使污浊
by the vast changes that religion went through in the journey from tribal dancing to Anglican hymns(赞美诗). The advent of settled, agricultural societies, at least 10,000 years ago, led to a new division of labour, in which priestly castes
tried to monopolise access to the divine, and the authorities sought to control sacred ecstasy.
Still, the modifications that religion has undergone should not, in Mr Wade’s view, distract from the study of faith’s basic functions. In what way, then, does religion enhance a group’s survival? Above all, by promoting moral rules and cementing cohesion, in a way that makes people ready to sacrifice themselves for the group and to deal ruthlessly with outsiders. These arguments are well made. Mr Wade has a clear mind and limpid(容易看懂的) prose style which guides the reader almost effortlessly through 200 years of intellectual history. Perhaps, though, he oversimplifies the link between morality, in the sense of obedience to rules, and group solidarity based on common participation in ecstatic rites.
All religion is concerned in varying degrees with metaphysical ideas, moral norms and mystical experience. But in the great religions, the moral and the mystical have often been in tension. The more a religion stresses ecstasy, the less it seems hidebound by rules—especially rules of public behaviour, as opposed to purely religious norms. And religious movements (from the “Deuteronomists” of ancient Israel to the English Puritans) that emphasise moral norms tend to eschew the ecstatic." [* o, S, }4 E0 z7 ]# s3 D8 [5 K
`Max Weber, one of the fathers of religious sociology, contrasted the transcendental feelings enjoyed by Catholic mass-goers with the Protestant obsession with behaviour. In Imperial Russia, Peter the Great tried to pull the Russian Orthodox church from the former extreme to the latter: to curb its love of rite and mystery and make it more of a moral agency like the Lutheran churches of northern Europe. He failed. Russians liked things mystical, and they didn’t like being told what to do.
As well as giving an elegant summary of modern thinking about religion, Mr Wade also offers a brief, provocative history of monotheism. He endorses the radical view that the story of the Jews’ flight from Egypt is myth, rather than history. He sympathises with daring ideas about Islam’s beginnings: so daring that many of its proponents work under false names. In their view, Islam is more likely to have emerged from dissident Christian sects in the Levant than to have “burst out of Arabia”, as the Muslim version of sacred history teaches.
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At times, the book stumbles. In describing the interplay between Hellenic(希腊的) and Hebrew(希伯来的) culture at the dawning of Christianity, Mr Wade makes exaggerated claims. He says there is no basis for a mother-and-child cult in the religion of Israel. In fact there are many references in the Hebrew scriptures(经文,圣典) to the Messiah and his mother; the Dead Sea Scrolls have made this even clearer. And his micro-history of Christian theology is inaccurate in places.
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These objections aside, this is a masterly book. It lays the basis for a rich dialogue between biology, social science and religious history. It also helps explain a quest for collective ecstasy that can take myriad forms. Perhaps his brief autobiographical reference to Eton should have noted the bonding effect not only of chapel, but also of songs like “Jolly Boating Weather”.

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发表于 2010-1-21 19:20:44 |只看该作者
5# mintsh
1月21日
             操练 issue 17 https://bbs.gter.net/thread-1053157-1-1.html

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发表于 2010-1-26 19:32:16 |只看该作者
谢谢 BELA 来踩~
好几天没上来报告了
1月26日 目前把总高频的前50 提纲列完~
              计划每天至少10个 argu 提纲
         argu 暂且不限时, issue 限时 每天一篇

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发表于 2010-1-27 11:21:53 |只看该作者
本帖最后由 mintsh 于 2010-1-27 11:43 编辑

1月27日
         首先
         fundamental course of wring 系列
        

Fundamental Course of Writtng】基础写作每日一讲(120 Questions for Writers

As a writer, you can begin by asking yourself questions and then answering them. Your answers will bring your subject into focus and provide you with the material to develop your topic. Here are twenty questions or "thought starters" that present ways of observing or thinking about your topic. Each question generates the type of essay listed in parentheses after the question.
1

1. What does X mean? (Definition)
1
2. What are the various features of X? (Description)
在有了明确定义的基础上总结出特点
1
3. What are the component parts of X? (Simple Analysis)
注意在探讨问题时对大类进行划分,不同的小类有其不同情况
1
4. How is X made or done? (Process Analysis)
这是我经常忽略的问题,得留神

1
5. How should X be made or done? (Directional Analysis)
提示该事物未来应该往怎么样的方向发展?
1
6. What is the essential function of X? (Functional Analysis)
其功能
1
7. What are the causes of X? (Causal Analysis) BE EACW
究其原因
1
8. What are the consequences of X? (Causal Analysis)
注意外部效应与功能的区分
1
9. What are the types of X? (Classification)
注意其与component(组成部分)的区别
1
10. How is X like or unlike Y? (Comparison)
两者比较
1
11. What is the present status of X? (Comparison)
个体纵向比较
1
12. What is the significance of X? (Interpretation)
重要性
1
13. What are the facts about X? (Reportage)
事实性阐述
1
14. How did X happen? (Narration)
不太分得清它和causes之间的区别,可以这么理解吗?是导火索和内因之间的区别?

1
15. What kind of person is X? (Characterization/Profile)
对人特征和大致印象的考察
1
16. What is my personal response to X? (Reflection)
我的个人感受
1
17. What is my memory of X? (Reminiscence)
历史记忆
1
18. What is the value of X? (Evaluation)
评价
1
19. What are the essential major points or features of X? (Summary)
概括特点
1
20. What case can be made for or against X? (Persuasion)
可用以对X加以肯定或否定的事例?(我不太确定)

1

(Adapted from Jacqueline Berke's Twenty Questions for the Writer)

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发表于 2010-1-27 11:44:20 |只看该作者
接着来
       【Fundamental Course of Writtng】基础写作每日一讲(2)Writing Anxiety

Coping with Writing Anxiety
Many situations or activities, such as writing, taking tests, competing in sports, or speaking before a large audience, may make us anxious or apprehensive. It's important to remember that a moderate level of anxiety is helpful and productive. That flow of adrenaline(肾上腺素) is a natural response that helps get us ready for action. Without it, we might not perform as well.
If we let our anxiety overwhelm us, it can cause problems. If we control that anxiety, however, we can make it work for us. One way to do that is to use some of the coping strategies listed below.
Coping Strategies:
Focus your energy by rehearsing the task in your head.
Consciously stop the non-productive comments(没用的思路) running through your head by replacing them with productive ones.
If you have some "rituals(仪式)" for writing success, use them.
Examples:

-Follow a protocol you may have for organizing your time. Use a favorite pen if you have one. (回忆模板,摸摸自己的幸运物)
-Spend a few minutes doing some relaxation exercises. (做运动)
-Take a break: physically walk away from the situation for a few minutes if you can. (溜达溜达)

Relaxation Strategies
Stretch伸展! If you can't stand up, stretch as many muscle groups as possible while staying seated. (不要吓到邻座...)
Try tensing and releasing various muscle groups. Starting from your toes, tense up for perhaps five to ten seconds and then let go. Relax and then go on to another muscle group.
Breathe deeply. Close your eyes; then, fill your chest cavity slowly by taking four of five short deep breaths. Hold each breath until it hurts, and then let it out slowly.
Use a calming word or mental image to focus on while relaxing. If you choose a word, be careful not to use an imperative. Don't command yourself to "Calm down!" or "Relax!"
呵呵,好好准备,在考前调整心态,to be my personal best!
已有 1 人评分寄托币 收起 理由
Bela1229 + 2 ↖(^ω^)↗

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发表于 2010-1-28 00:19:48 |只看该作者
岗岗的,咱们的G程。

The Muslim Brothers' new leader

Which way now?

An influential movement sounds unusually hesitant

Jan 21st 2010 | CAIRO | From The Economist print edition

ReutersBadeea bids to bedazzle(使目眩,使眼花缭乱)

THE election of a new leader of the Muslim Brotherhood(宗教性的兄弟会), one of the Arab world’s most influential movements, has aroused an oddly muted response, not just from the group’s critics but from fellow-travelling Islamists as well. Muhammad Badeea, a media-shy 66-year-old veterinarian, whose elevation to the post of the Brothers’ “supreme guide” was announced on January 16th, is the eighth leader of a movement founded in 1928, with millions of sympathisers across the Muslim world. Nowadays he and his cohorts(军团) face mounting challenges from without and within.(同时从外部和内部)

Seen by some as a wellspring of global Islamist extremism and by others as a moderate and modernising defender of Muslim identity, (非常好的分词结构)the Brotherhood has long carried influence far beyond the borders of Egypt, where it remains the strongest opposition party, despite sporadic(偶尔发生的)
persecution and an official ban imposed since 1954.

Recent years have seen both triumphs and setbacks.
Hamas(哈马斯), a Palestinian(巴勒斯坦) affiliate of the Brotherhood, won the Palestinian general election in 2006, forcibly ousted Fatah, its secular rival, from the territory a year later and has run the Gaza Strip since. Other close ideological kin include the leading opposition parties in Jordan约旦, Kuwait科威特, Morocco摩洛哥 and Yemen也门, as well as groups that have been banned and chased out of still more authoritarian states, such as Algeria阿尔及利亚, Syria叙利亚 and Tunisia突尼斯.

Yet in many of these places the Brotherhood’s brand of conservative pan-Islamism(泛。。), which nowadays generally eschews(避免) violence and agrees to play by the rules of the secular state even if it thinks them unfair, may be losing ground. A growing number of young people, frustrated by paternalism and impatient for change, seem attracted to more radical trends, such as arch-fundamentalist, Saudi-influenced Salafism that harks back to(重回)
a pure form of Islam said to have prevailed in the religion’s earliest days, not to mention violent jihadism. More moderate and even secular movements have also gained ground among ordinary people in various Arab countries. In others, state repression has limited the Brotherhood’s sway(支配,统治).

In Egypt itself, where Mr Badeea will preside over(主持)
the movement’s headquarters, relentless waves of arrests, followed by trials in special “state security” courts, have crippled its organising power. With a general election due later this year, President Hosni Mubarak’s government appears determined to avoid a repeat of its humiliation in 2005, when Brotherhood candidates, running necessarily as independents, won a good fifth of seats and would have got many more without the state’s blunt interference at the polls(对投票选举的直接介入). Egypt’s interior minister, a man of few words who heads a police force often charged with brutality, recently ominously declared that, although the Brothers had achieved electoral success in the past, “the situation is now different.”

The Brothers’ decision to choose Mr Badeea, a relative conservative who ran the group’s recruitment and indoctrination arm and has the cachet of repeated spells in Egyptian prisons,这里没搞得太清楚,是因啥有了威望? may reflect this darkening atmosphere. Signs of increased hostility from a state that has often preferred to accommodate rather than confront the Brotherhood have persuaded many of its members of a need to retrench(节省,紧缩开支) and lie low(猜测,放低姿态,韬光养晦?) for the time being. As in past periods of repression, the group may resort to stressing what some Brothers anyway consider its main purpose: to spread “correct” Islamic values rather than play politics. But with Mr Mubarak ageing after 28 years in office and social unrest in Egypt spreading, some Brothers also reckon a period of political change is at hand—and that they should avoid confrontation to preserve their strength for the future.

Yet despite the famed internal discipline that has sustained the Brotherhood for decades, finding a replacement for Mr Badeea’s 81-year-old predecessor, Mehdi Akef, exposed wide schisms(教会分立,分裂). A younger, more liberal faction, including many Brothers who gained prominence in trade unions in the 1980s, had hoped to rise to the fore. Instead, elections in December to Egypt’s 15-man “guidance council”, which in turn, in consultation with(在与。。的磋商中) a broader international council, elects the supreme guide, saw a solid win for conservatives. In an unprecedented breach of Brotherhood tradition, Mr Akef’s second-in-command(二把手), a relative reformist, resigned in protest at what he charged were flawed electoral procedures. Non-Egyptian branches were also said to have been dismayed by the outcome and by the promotion of a relative unknown to the top post(最高职位).

Like Mr Badeea, many of the Brotherhood’s new Egyptian leaders belong to a generation that suffered extreme torture after a wave of arrests in 1965. They remain loyal to the memory, if not fully to the radical ideology, of Sayyid Qutb, a Brotherhood intellectual who was arrested in the same sweep, then hanged for writings that promoted rebellion against “infidel异教徒” regimes. Qutb is widely seen as a fount of inspiration for radical jihad. Since being allowed to re-emerge in Egyptian politics in the 1970s, the Brotherhood has repeatedly and vehemently激烈地,热烈地,强烈地
renounced the violence that Qutb espoused for political ends, except in the cause of defending Muslim land; hence its support for Hamas in Palestine. Yet the new leadership’s loyalty to Qutb’s philosophy inevitably raises concerns. Some suspect Egypt’s government of itself promoting the conservatives’ rise by arresting moderate Brothers to make the movement look less appealing.

In his acceptance speech, Mr Badeea stressed his belief in peaceful, democratic action. The Brotherhood sees neither Egypt’s government nor Western powers as hostile, he said. But he did condemn what he called “this global system that accepts freedom and democracy for its own people but denies our people the same.” A bitter struggle, it seems, will continue.      

My summary

Part one new words for me

bedazzle使目眩,使眼花缭乱

Brotherhood
宗教性的兄弟会

cohorts军团

sporadic
偶尔发生的
Hamas
哈马斯
Palestinian
巴勒斯坦Jordan约旦
Kuwait
科威特
Morocco
摩洛哥
Yemen
也门
Algeria
阿尔及利亚 Syria叙利亚
Tunisia
突尼斯

pan- 表示泛。。的
eschew
避免
retrench
节省
schism
教会分立,分裂
second-in-command
二把手,副指挥官

infidel 异教徒
fount

vehemently
激烈地,热烈地

Part Two 好词好句积累

face mounting challenges from without and within 内外交困

Seen by some as a wellspring of global Islamist extremism and by others as a moderate and modernising defender of Muslim identity, (非常好的分词结构)

Carry influence far beyond….其所带来的影响远超。。。

Recent years have seen both triumphs and setbacks. 好句,最近几年既经历了失败也有过胜利

Chase out of 将。。驱逐出境
Lose ground
退却,失败

Hark back to 重回

sway vt/vi
改变。。观点,影响,动摇 n支配,统治

Preside over 主持

later this year, President Hosni Mubarak’s government appears determined to avoid a repeat of its humiliation in 2005

appear determined to avoid a repeat of …..

blunt interference at the polls(对投票选举的直接介入)

in consultation with 在与。。进行磋商中

see a solid win for 目睹。。方的稳固得胜

They remain loyal to the memory, if not fully to the radical ideology
if not
句型的使用

Part three 对行文构思和文章结构的把握

在开头时先点出,新穆斯林兄弟会领导人的选举上任所引起的出乎意料的冷淡反应。进而在后段简述该组织的历史沿革和它面临的近年来的不利趋势。然后再从回到为何选举Mr Badeea的问题上来,最后通过对Badeea背景介绍和其最近表态来揣测未来局势。

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发表于 2010-1-28 20:48:42 |只看该作者

[追星剑特训]Chapter1.1 Terminology 关键字眼

追星剑特训之一 Terminology 关键字眼
先看这样一道题:
issue144. "It is the artist, not the critic,* who gives society something of lasting value."

既然讨论的话题在于Lasting value是谁给出的,那么展开之前自然要先明了一下:什么是lasting value?这一问不要紧,不同的人恐怕就给出不同的答案了。以我个人的理解:如果说,以艺术作品的美学价值和其深远影响本身作为lasting value,毫无疑问自然是artist创造的;而如果把这个value着眼于对艺术作品的批判分析从而指导新的艺术风格流派的创造与表达上,critic的位置恐怕当仁不让。当然,不同的人给出不同的答案,想来肯定会有人给出和我的看法完全相左的意见的。
但至少明确一点:如果对lasting value的解释不一样了,这个题目再往下写肯定就迥异的。这也就引出了今天要分析的问题:题目中的关键字。而之所以把Terminology这一专题放在整个特训的最前面,则是因为,每道题都有自己的关键字,对关键字的把握是最universal,也是最需要掌握的。
上面的issue144里面涉及了对lasting value这一关键词的不同解释。再举一个例子:

issue15. "The stability of a society depends on how it responds to the extremes of human behavior."

不妨看看这里的depends。如果说社会稳定依赖于、取决于其对极端行为的反应的话,窃以为这里的动词未免有些夸张。诡辩一点的说,如果在absence of the extremes的情况下,是不是就没法判断the stability of a society了呢?与其说depends,倒不如说reflect比较合适。我破题的思路,也即从depends这个关键词入手,通过分析找到并建立新的关键词予以取代,从而建立自己的论点。这和issue144例有所不同,但核心都在于:抓住关键词。
实际上,对考查逻辑的分析性写作考试而言,识别题目的关键字至少有两点基本作用:其一,阐明和确立所进行讨论的前提,不仅是为了在文章中明确体现自己的认识,更同时是给自己明确自己的认识——免得因为对关键词的认识从一开始就模糊摇摆然后写到后半背叛前半;其二,明确了关键字,也就抓住题目的核心问题和关系所在,从关键字入手进行思考,自然是打开思路源泉的首选。
再看两个:
issue17. "There are two types of laws: just and unjust. Every individual in a society has a responsibility to obey just laws and, even more importantly, to disobey and resist unjust laws."

issue176. "The function of science is to reassure; the purpose of art is to upset.
There in lies the value of each
."
  
显然,这两个题目就同时涉及到对两个方面的关键词的辨认和分析。Issue17的关键词在于just law和unjust law,obey与disobey;而issue176则更为复杂,science与reassure,art与upset。可以尝试用上面144和15里面提到的基本方法,先识别一下关键字,然后再结合着整个的题目观点,根据自己的认识来重新选择和建立关键字,从而建立自己的论点,再进行写作。
今天的任务就是练习识别和分析关键字。不妨从题库随便挑上十几道题,自己去identify一下试试,看看自己能够把题目把握到怎样的层次。而为了充分体现典型性,今天的同主题写作题目就是issue17或者issue176.请各位在文章前面把自己对题目中关键字的辨析也加以说明,更欢迎提出自己对Terminology的看法,并希望这种辨析在文章中得到充分的体现。


有时对terminology的不同理解决定了完全不同的思维角度,联想起草木版主的20问里第一问就是对X的定义。

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发表于 2010-1-28 20:49:21 |只看该作者

[追星剑特训]Chapter1.2 More 比较级

追星剑特训 Chapter1.2 More 比较级
我们直接来看题目:

issue2. "Competition is ultimately more beneficial than detrimental to society."

issue12. "People's attitudes are determined more by their immediate situation or surroundings than by any internal characteristic."

issue56. "Governments should focus more on solving the immediate problems of today rather than trying to solve the anticipated problems of the future."

issue73. "In most professions and academic fields, imagination is more important than knowledge."

issue192. "Success in any realm of life comes more often from taking chances or risks than from careful and cautious planning."

类似样式的题目还有很多,不一一列举了。我想很容易就能观察到,这类题目的核心,无非就是一个字:More.

由More出发,谈一谈关于比较,谁好谁坏,以及原先出现的一些问题。

早有人说以中国为首的东方重中庸重调和,言下之意就是西方人的思维要反过来,然后再层层imply到我们最好少写balance如何如何云云。问题在于,思维上的习惯是研究社会研究人类行为要关心的话题,到了作文可未必来得那么多限制。看到人家提出一个A more B,如果我偏就认为这个A more B要中庸,要调和,没那么一刀切,那我干嘛还非得为了照顾什么不着边的“思维习惯”来写一个一边倒?泛泛而谈的思维模式拿来指导作文,与其说有其自身的用处,不如说有时候误导来得更大些——尤其在刚刚逻辑变作文的时候。
实际上,关键不在于是“中庸”了还是“一边倒”了,关键还是看你——具体的——怎么写。
举个例子。当初在分析跑题文章的时候拿过一篇issue73做例子:题目说imagination is more important than knowledge,文章给了个回应叫做both are important云云,对题目进行了彻底的藐视。再往下看,人家的b1写imagination的重要性,b2写knowledge的重要性,b3写only the interaction will do us good云云——整个一篇下来,连一点儿补救的机会都没有。完全跑题。——人家要的就是做这个比较,对more的response在哪里???从thesis到body,等效于只字未提。
事实上,可以猜得到,原作者的本意是强调imagination和knowledge“都重要”,“都不可少”,但是这件事到了英文就有点麻烦。我们在中文里面说“哪件衣服好?”“两件衣服都好”的时候,往往imply的是“两件衣服同样好”——在这里潜在的给出了“比较”;但是到了英文,如果说“both of them are important”,这里面挖地三尺从北京挖到阿根廷也找不出来“they are of the same importance”的含义来。前者是对彼此的独立定性,后者才涉及比较。如果按照中文的“两个都好”来写“both are good”,中文的潜台词可才没带过去。这也是一个超典型的语言背景背叛思维的例子。
语言背叛思想,这是英语习作时应该小心的地方
所以顺便说一下:表达的时候小心着点,中文背景能淡化就淡化,小心别自己语言背叛自己思维了。
回来说More的问题。如果要论证they are of the same importance,其实并不复杂。以issue2为例,competition的作用当然有其beneficial和detrimental的各自方面,但是到了ultimately,如果我想要给出一个中性的评价,肯定要从各自方面对比:展示存在beneficial大于detrimental的方面,展示存在detrimental大于beneficial的方面,这些方面是society这个integrity的有机组成部分,不可少,不可互相替代,blabla…..说到底就是各自有各自用处,这种一概而论的观点是不可靠的,应该从完整的角度去看待得出equal这个结论云云。罗嗦半天实质就一句话:把contrast做足了。
人家既然提出more来了,你不可能不去对比。至于比出来是不是把more给比成equal了,人家无所谓也不管——只要比了就行。
强调了contrast做充分才是重点
这就是我在上文提到的:中庸无所谓,就看具体的怎么写。像刚才举的issue73的例子,一点contrast没有这种对原题来说实际上是言之无物的真正中庸了的文章肯定是要翘了,而把你的对比分析充分展现之后证明balance是正确结论,自然是论证充分的高分段作品。
而对于某些题目不打算写balance,而打算旗帜鲜明地支持某一方的文章,写起来相对更容易一些。这里面只要注意一下:如果不是一边倒而是有让步的话,注意不要让让步抢了正文的风头;如果是一边倒,那就只管去发挥好了。原则仍然是:要把contrast体现出来,把contrast做足了。
让步的时候也要注意让步的目的是支持自己的论点

时间关系没有把上面的分析以实例作文加以补充。今天的作业就是:自己找点儿more的题目进行分析,看看自己对more类题目的把握程度。同主题写作题目为issue12和issue192.请在习作前写一下自己对more和对该issue题目的理解和分析。

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发表于 2010-1-28 20:50:30 |只看该作者
1月27日
         issue 提纲 1       argu 提纲 10
             限时 issue 一篇,时间不太够,字数未达标:)继续努力

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发表于 2010-1-29 15:24:35 |只看该作者
1月28日

[追星剑特训] Chapter1.3 1+1 得寸进尺

追星剑特训 Chapter1.3 1+1 得寸进尺
先来解释一下我所谓的1+1是什么。看题目:
issue52. "Education encourages students to question and criticize, and therefore does little to promote social harmony."

题目由两部分组成。首先作者提出Education encourages这一命题,并随后therefore得出Education does little to promote social harmony。前后两部分是比较明显的因果关系——作者是这么认为。再看一个例子:
issue226. " eople are mistaken when they assume that the problems they confront are more complex and challenging than the problems faced by their predecessors. This illusion is eventually dispelled with increased knowledge and experience."

前半提出了一个illusion的存在,后半提出这个illusion will eventually be dispelled. 所谓1+1与得寸进尺者,指的就是具有类似结构的题目:可以分为前后两半部分,并且可以看出作者认为两部分间有一定程度的递进关系(例如因果)。
作者认定了递进不等于我们就同样首肯这一关系,加上前后半各自的claim,这样结构的题目,实际上是具有丰富的入手点的。结合着破题,详细谈谈,以文首的issue52为例:
破题的首要思路当然是对题目做出正面回应。首先作者提出Education encourages students to question and criticize这一事实性命题(注意这里不是倾向性命题,关于事实性命题和倾向性命题的关系下次专门谈),那么作为回应,必须确立自己的观点:到底我自己认为,Education是不是encourage students to question and criticize的?根据不同人的不同背景经历,立刻能够得到丰富的答案:例如,在中学或者大学度过了美好时光在专业学术上正在大展才华,因而对本校的教育很满意的人,可能就立刻回应“同意作者论点”并以自身为例;而曾饱受应试教育摧残高中摧残到考大学大学摧残到考硕士研究生外加自己颇有些愤青思想的人,可能就要趁机大骂作者胡说了;甚至更进一步的,如果有人把眼光放远些之后,例如同时考虑到各个国家之间差别及其影响时,可能就正好用上Chapter1.1里面提到过的Terminology的方法,把Education这个concept给细细梳理先——来个不同国家Education不一样,然后再确立详细的论点——不同Education做法不一样。当然还有更多的可能的态度,在此不一一列举。
前半的写法就已然如此丰富,而1+1这类题目的魅力就在于,前后两部分交叉起来,可能的论点总是花样儿层出不穷的。继续看:
同意前半Education encourage student to question and criticize的人,对后半的看法可能截然不同。例如,有人认为,按照古训,民总是愚的好,要是都enlighten了那还了得,一个个都能对社会评三评四例如对政府政策来个冷言冷语蛊惑人心的话整个社会马上就乱掉,的确是对social harmony大大的不利——这就是一种看法。与其恰好相反的看法,则是提出question and criticize是为发展带来的契机,通过发现问题解决问题整个社会得到进步,然后整体的social harmony得到促进和提高,同时再找个历史上的某个时期教育搞得好同时社会超级和谐的例子——又是一种观点。相应的,如果用Terminology的方法把social harmony给拆掉,仍然可以写得出来。
花样儿远不止这几种。对前面反对Education encourages的人而言,后面有可能继续反对,有可能反过来却去支持,有可能拆Terminology,甚至加上前面不同Education对应后面不同的与social harmony的关系,等等。统计学的乘法原理在这里一用,就会发现可能的论点是翻着番儿的增加。
而上文的issue226的破题,简单说来就是:题目前半提出人们的看法是个illusion,是吗?——是/不是/取决于历史条件/社会背景…;后半提出illusion的消除,能消掉吗?——能/不能/不一定/根本不是illusion何谈的“消”……潜在写法的丰富程度根本不亚于刚才分析的issue52,只要明确破题思路,做出正面response,找到支持你的看法的论据,一篇文章的构架就基本出来了。
所以说,这类题目实际上相当的好写。实际上我认为这类题目除了前后均同意原题的时候可能展开还略费心神之外,只要前后出现一处反对或者拆分关键字,那就根本不愁展开了,明确论点例证(或理证)支持一篇文章很轻松就能出来。今天特地把1+1这类题目挑出来说,不仅是为这个类型的题目做一个概括性的分析,同时也是借机体现一下破题和构思中的发散思维与brainstorm.

下面同样是几道这一结构的题目:

41. "Such non-mainstream areas of inquiry as astrology, fortune-telling, and psychic and paranormal pursuits play a vital role in society by satisfying human needs that are not addressed by mainstream science."
首先,考虑astrology, fortune-telling, psychic..是不是non-mainstream学科;接着讨论它们的地位,包括它们的地位从何而来。
93. "The concept of 'individual responsibility' is a necessary fiction. Although societies must hold individuals accountable for their own actions, people's behavior is largely determined by forces not of their own making."
i
ndividual responsibility
是否是一个有意义的概念,自己对概念的把握;人们的行为是否由forces决定
98. "Colleges and universities should offer more courses on popular music, film, advertising, and television because contemporary culture has much greater relevance for students than do arts and literature of the past."
同时代文化是什么,与学生的关联相比过去的艺术更密切吗?大学需要扮演一个怎样的角色?

196. "Technology creates more problems than it solves, and may threaten or damage the quality of life."
技术是否在解决问题的同时引起了更多问题,这对我们生活质量的影响?
今天的作业就是专门练练1+1类型的题目。希望通过这个类型的题目能够较轻松的上手练习构思和发散思维,并将发散思维带到对其他题目的构思中。题目我上面一共只举出了6道,在题库里还有很多这一类型的题目,不一一列举,可以自己找来想想看。同主题写作题目是issue93和issue196,请在习作前写一下自己对1+1类题目的分析理解以及对该issue题目的破题思路。

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发表于 2010-1-29 15:25:26 |只看该作者
argu 提纲 7篇  
issue 限时1篇,argu不限时1篇

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RE: 1006G[clover组]备考日志 by mintsh(既然选择了远方,就要风雨兼程) [修改]

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1006G[clover组]备考日志 by mintsh(既然选择了远方,就要风雨兼程)
https://bbs.gter.net/thread-1052145-1-1.html
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