（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 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."

This statement actually consists of two claims: (1) that non-mainstream areas of inquiry are vital in satisfying human needs, and (2) that these areas are therefore vital to society. I concede that astrology, fortune-telling, and psychic and paranormal pursuits respond to certain basic human needs. However, in my view the potential harm they can inflict on their participants and on society far outweighs their psychological benefits.

Admittedly, these non-mainstream areas of inquiry address certain human needs, which mainstream science and other areas of intellectual inquiry inherently cannot. One such need involves our common experience as humans that we freely make our own choices and decisions in life and therefore carry some responsibility for their consequences. Faced with infinite choices, we experience uncertainty, insecurity, and confusion; and we feel remorse, regret, and guilt when in retrospect our choices turn out be poor ones. Understandably, to prevent these bad feelings many people try to shift the burden of making difficult choices and decisions to some nebulous authority outside themselves--by relying on the stars or on a stack of tarot cards for guidance.

Two other such needs have to do with our awareness that we are mortal. This awareness brings a certain measure of pain that most people try to relieve by searching for evidence of an afterlife. Absent empirical proof that life extends beyond the grave, many people attempt to contact or otherwise connect with the so-called "other side" through paranormal and psychic pursuits. Another natural response to the prospect of being separated from our loved ones by death is to search for a deeper connection with others here on Earth and elsewhere, in the present as well as the past. This response manifests itself in people's enduring fascination with the paranormal search for extraterrestrial life, with so-called "past life" regression and "channeling," and the like.

While the sorts of pursuits which the speaker lists might be "vital" insofar as they help some people feel better about themselves and about their choices and circumstances, query whether these pursuits are otherwise useful to any individual or society.

In the first place, because these pursuits are not rooted in reason, they are favorite pastimes of charlatans and others who seek to prey on dupes driven by the aforementioned psychological needs. And the dupes have no recourse. After all, it is impossible to assess the credibility of a tarot card that tells us how to proceed in life simply because we cannot know where the paths not taken would have led. Similarly, we cannot evaluate claims about the afterlife because these claims inherently defy empirical proof--or disproof.

In the second place, without any sure way to evaluate the legitimacy of these avenues of inquiry, participants become vulnerable to self-deception, false hopes, fantastic ideas, and even delusions. In turn, so-called "insights" gained from these pursuits can too easily serve as convenient excuses for irrational and unreasonable actions that harm others. On a personal level, stubborn adherence to irrational beliefs in the face of reason and empirical evidence can lead to self-righteous arrogance, intolerance, anti-social behavior, and even hatred. Moreover, on a societal level these traits have led all too often to holy wars, and to such other atrocities as genocide and mass persecution.  

In sum, I concede that the non-mainstream pursuits that the speaker lists are legitimate insofar as they afford many people psychological solace in life. However, when such pursuits serve as substitutes for reason and logic, and for honest intellectual inquiry, participants begin to distrust intellect as an impediment to enlightenment. In doing so, they risk making ill-conceived choices for themselves and unfair judgments about others--a risk that in my view outweighs the psychological rewards of those pursuits.

41. "Such nonmainstream 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."
研究界的一些非主流领域，比如星象学、占卜术和意念及超自然探索，在社会中起到了很重要的作用，因为它们满足了人们无法从主流科学获得的需求。
少数和多数之非主流学科

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Issue 43
"To be an effective leader, a public official must maintain the highest ethical and moral standards."

Whether successful leadership requires that a leader follow high ethical and moral standards is a complex issue--one that is fraught with the problems of defining ethics, morality, and successful leadership in the first place. In addressing the issue it is helpful to consider in turn three distinct forms of leadership: business, political, and social-spiritual.

In the business realm, successful leadership is generally defined as that which achieves the goal of profit maximization for a firm's shareholders or other owners. Moreover, the prevailing view in Western corporate culture is that by maximizing profits a business leader fulfills his or her highest moral or ethical obligation. Many disagree, however, that these two obligations are the same. Some detractors claim, for example, that business leaders have a duty to do no intentional harm to their customers or to the society in which they operate--for example, by providing safe products and by implementing pollution control measures. Other detractors go further--to impose on business leaders an affirmative obligation to protect consumers, preserve the natural environment, promote education, and otherwise take steps to help alleviate society's problems. Whether our most successful business leaders are the ones who embrace these additional obligations depends, of course, on one's own definition of business success. In my observation不推荐使用, as business leaders become subject to closer scrutiny by the media and by social activists, business leaders will maximize profits in the long term only by taking reasonable steps to minimize the social and environmental harm their businesses cause. This observation also accords with my personal view of a business leader's ethical and moral obligation.

In the political realm the issue is no less complex. Definitions of successful political leadership and of ethical or moral leadership are tied up in the means a leader uses to wield his or her power and to obtain that power in the first place. One useful approach is to draw a distinction between personal morality and public morality. In my observation personal morality is unrelated to effective political leadership. Modern politics is replete with examples of what most people would consider personal ethical failings: the marital indiscretions of President Kennedy, for instance. Yet few would disagree that these personal moral choices adversely affected his ability to lead. In contrast, public morality and successful leadership are more closely connected. Consider the many leaders, such as Stalin and Hitler, whom most people would agree were egregious violators of public morality. Ultimately such leaders forfeit their leadership as a result of the immoral means by which they obtained or wielded their power. Or consider less egregious examples such as President Nixon, whose contempt for the very legal system that afforded him his leadership led to his forfeiture of it. It seems that in the short term unethical public behavior might serve a political leader's interest in preserving his or her power; yet in the long term such behavior invariably results in that leader's down-fall, that is, in failure.

One must also consider a third type of leadership: social-spiritual. Consider notable figures such as Gandhi and Martin Luther King, whom few would disagree were eminently successful in leading others to practice the high ethical and moral standards which they advocated. However, I would be hard-pressed to name one successful social or spiritual leader whose leadership was predicated on the advocacy of patently unethical or immoral behavior. The reason for this is simple: high standards for one's own public morality are prerequisites for successful social-spiritual leadership.

In sum, history informs us that effective political and social-spiritual leadership requires adherence to high standards of public morality. However, when it comes to business leadership the relationship is less clear; successful business leaders must strike a balance between achieving profit maximization and fulfilling their broader obligation to the society, which comes with the burden of such leadership.

43. "To be an effective leader, a public official must maintain the highest ethical and moral standards."
一个公仆如果想成为一位杰出的领导者就必须保持最高的伦理和道德标准。
政治家题目（24）

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Issue 46
"While some leaders in government, sports, industry, and other areas attribute their success to a well-developed sense of competition, a society can better prepare its young people for leadership by instilling in them a sense of cooperation."

Which is a better way to prepare young people for leadership: developing in them a spirit of competitiveness or one of cooperation? The speaker favors the latter approach, even though some leaders attribute their success to their keenly developed competitive spirit. I tend to agree with the speaker, for reasons having to do with our increasingly global society, and with the true keys to effective leadership.

The chief reason why we should stress cooperation in nurturing young people today is that, as tomorrow's leaders, they will face pressing societal problems that simply cannot be solved apart from cooperative international efforts. For example, all nations will need to cooperate in an effort to disarm themselves of weapons of mass destruction; to reduce harmful emissions which destroy ozone and warm the Earth to dangerous levels; to reduce consumption of the Earth's finite natural resources; and to cure and prevent diseases before they become global epidemics. Otherwise, we all risk self-destruction. In short, global peace, economic stability, and survival of the species provide powerful reasons for developing educational paradigms that stress cooperation over competition.

A second compelling reason for instilling in young people a sense of cooperation over competition is that effective leadership depends less on the latter than the former. A leader should show that he or she values the input of subordinates--for example, by involving them in decisions about matters in which they have a direct stake. Otherwise, subordinates might grow to resent their leader, and become unwilling to devote themselves wholeheartedly to the leader's mission. In extreme cases they might even sabotage that mission, or even take their useful ideas to competitors. And after all, without other people worth leading a person cannot be a leader let alone an effective one.

A third reason why instilling a sense of cooperation is to be preferred over instilling a sense of competition is that the latter serves to narrow a leader's focus on thwarting the efforts of competitors. With such tunnel vision it is difficult to develop other, more creative means of attaining organizational objectives. Moreover, such means often involve synergistic solutions that call for alliances, partnerships, and other cooperative efforts with would-be competitors. Those who would oppose the speaker might point out that a thriving economy depends on a freely competitive business environment, which ensures that consumers obtain high-quality goods and services at low prices. Thus key leadership positions, especially in business, inherently call for a certain tenacity and competitive spirit. And, a competitive spirit seems especially critical in today's hyper-competitive technology-driven economy, where any leader failing to keep pace with ever-changing business and technological paradigms soon fails by the wayside. However, a leader's effectiveness as a competitor is not necessarily inconsistent with his or her ability to cooperate with subordinates or with competitors, as noted above.

In sum, if we were to take the speaker's advice too far we would risk becoming a world without leaders, who are bred of a competitive spirit. We would also risk the key benefits of a free-market economy. Nevertheless, on balance I agree that it is more important to instill in young people a sense of cooperation than one of competition. The speaker's preference properly reflects the growing role of cooperative alliances and efforts in solving the world's most pressing problems. After all, in a world in which our very survival as a species depends on cooperation, the spirit of even healthy competition, no matter how healthy, is of little value to any of us.
注意这种段段内部的转合关系

46. "While some leaders in government, sports, industry, and other areas attribute their success to a well-developed sense of competition, a society can better prepare its young people for leadership by instilling in them a sense of cooperation."
当政府、体育界、工业界和其他领域中的一些领导者将他们的成归因于一种高度的竞争意识时，一个社会还是应该更好的为那些即将成为领导者的年轻人灌输一种合作的意识。
竞争和合作

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Issue 47
"Society does not place enough emphasis on the intellect---that is, on reasoning and other cognitive skills."

The speaker asserts that society should place more emphasis on intellect and cognition. While the speaker might overlook the benefits of nurturing certain emotions and feelings, on balance I agree that it is by way of our heads rather than our hearts that we can best ensure the well-being of our society.

I concede that undue emphasis on cultivating the intellect at the expense of healthy emotions can harm an individual psychologically. Undue suppression of legitimate and healthy desires and emotions can result in depression, dysfunction, and even physical illness. In fact, the intellect can mask such problems, thereby exacerbating them. To the extent they occur on a mass scale these problems become societal ones--lowering our economic productivity, burdening our health-care and social-welfare systems, and so forth. I also concede that by encouraging and cultivating certain positive emotions and feelings--such as compassion and empathy--society dearly stands to benefit.

In many other respects, however, emphasizing emotions and de-emphasizing intellect can carry negative, even dangerous, consequences for any society. Our collective sense of fairness, equity, and justice can easily give way to base instincts like hate, greed, and lust for power and domination. Thus, on balance any society is better off quelling or at least tempering these sorts of instincts, by nurturing reason, judgment, tolerance, fairness, and understanding--all of which are products of the intellect. The empirical evidence supporting this position is overwhelming; yet one need look no further than a television set. Most of us have been witness to the current trend in trashy talk shows, which eschew anything approaching intellectual discourse in favor of pandering to our baser urges and instincts like jealousy, lust and hate. Episodes often devolve into anti-social, sometimes violent, behavior on the part of participants and observers alike. And any ostensible "lessons learned" from such shows hardly justify the antisocial outbursts that the producers and audiences of these shows hope for.

The dangers of a de-emphasis on intellect are all too evident in contemporary America. The incidence of hate crimes is increasing at a startling rate; gang warfare is at an all-time high; the level of distrust between African Americans and white America seems to be growing. Moreover, taken to an extreme and on a mass scale, appeal to the emotions rather than the intellect has resulted in humanity's most horrific atrocities, like the Jewish holocaust, as well as in nearly every holy war ever waged throughout history. Indeed, suppressing reason is how demagogues and despots gain and hold their power over their citizen-victims. In contrast, reason and better judgment are effective deterrents to despotism, demagoguery, and especially to war.

Those opposed to the speaker's position might argue that stressing cognition and intellect at the expense of emotion and feeling would have a chilling effect on artistic creativity, which would work a harm to the society. However, even in the arts students must learn theories and techniques, which they then apply to their craft whether it be music performance, dance, or acting. And creative writing requires the cognitive ability to understand how language is used and how to best communicate ideas. Besides, creative ability is itself partly a function of intellect; that is, creative expression is a marriage between cognitive ability and the expression of feelings and emotions.

In sum, emotions and feelings can serve as important catalysts for compassion and for creativity. Yet behaviors that are most harmful to any society are also born of emotions and instincts, which the intellect can serve to override. The inescapable conclusion, then, is that the speaker is fundamentally correct.

47. "Society does not place enough emphasis on the intellect—that is, on reasoning and other cognitive skills."
社会对于智力还是重视不够，比如推理和认知的能力。
独立题目

zhangheng1020UID：2130513

Issue 49
"Imaginative works such as novels, plays, films, fairy tales, and legends present a more accurate and meaningful picture of human experience than do factual accounts. Because the creators of fiction shape and focus reality rather than report on it literally, their creations have a more lasting significance."

Do imaginative works hold more lasting significance than factual accounts, for the reasons the speaker cites? To some extent the speaker overstates fiction's comparative significance. On balance, however, I tend to agree with the speaker. By recounting various dimensions of the human experience, a fictional work can add meaning to and appreciation of the times in which the work is set. Even where a fictional work amounts to pure fantasy, with no historical context, it can still hold more lasting significance than a factual account. Examples from literature and film serve to illustrate these points.

I concede that most fictional works rely on historical settings for plot, thematic, and character development. By informing us about underlying political, economic, and social conditions, factual accounts provide a frame of reference needed to understand and appreciate imaginative works. Fact is the basis for fiction, and fiction is no substitute for fact.

I would also concede that factual accounts are more "accurate" than fictional ones--insofar as they are more objective. But this does not mean that factual accounts provide a "more meaningful picture of the human experience." To the contrary, only imaginative works can bring an historical period alive by way of creative tools such as imagery and point of view. And, only imaginative works can provide meaning to historical events--through the use of devices such as symbolism and metaphor. Several examples from literature serve to illustrate this point. Twain's novels afford us a sense of how 19th-Century Missouri would have appeared through the eyes of 10-year old boys. Melville's "Billy Budd" gives the reader certain insights into what travel on the high seas might have been like in earlier centuries, through the eyes of a crewman. And the epic poems "Beowulf" and "Sir Gawain and the Green Knight" provide glimpses of the relationships between warriors and their kings in medieval times. Bare facts about these historical eras are easily forgettable, whereas creative stories and portrayals such as the ones mentioned above can be quite memorable indeed. In other words, what truly lasts are our impressions of what life must have been like in certain places, at certain times, and under certain conditions. Only imaginative works can provide such lasting impressions.

Examples of important films underscore the point that creative accounts of the human experience hold more lasting significance than bare factual accounts. Consider four of our most memorable and influential films: Citizen Kane, Schindkl’s List, The Wizard of Oz and Star Wars. Did Welles' fictional portrayal of publisher William Randolph Hearst or Spielberg's fictional portrayal of a Jewish sympathizer during the holocaust provide a more "meaningful picture of human experience" than a history textbook? Did these accounts help give "shape and focus" to reality more so than newsreels alone could? If so, will these works hold more "lasting significance" than bare factual accounts of the same persons and events? I think anyone who has seen these films would answer all three questions affirmatively. Or consider The Wizard of Oz and Star Wars. Both films, and the novels from which they were adapted, are pure fantasy. Yet both teem with symbolism and metaphor relating to life's journey, the human spirit, and our hopes, dreams and ambitions--in short, the human experience. Therein lies the reason for their lasting significance.

In sum, without prior factual accounts fictional works set in historical periods lose much of their meaning. Yet only through the exercise of artistic license can we convey human experience in all its dimensions, and thereby fully understand and appreciate life in other times and places. And it is human experience, and not bare facts and figures, that endures in our minds and souls.

49. "Imaginative works such as novels, plays, films, fairy tales, and legends present a more accurate and meaningful picture of human experience than do factual accounts. Because the creators of fiction shape and focus reality rather than report on it literally, their creations have a more lasting significance."
想象作品，比如小说、戏剧、电影、神话和传奇要比真实的叙事作品更能精确而有意义的展现人类的经历。因为虚构作品的作者们重点刻画现实而不是一板一眼的报道现实，所以他们的创作具有更加深远的意义。
想象作品
significance
sig.nif.i.cance
AHD:[s¹g-n¹f“¹-k…ns] 也作 sig.nif.i.can.cy [-k…n-s¶]
D.J.[sig6nifik*ns]也作 sig.nif.i.can.cy [k*nsi8]
K.K.[s!g6n!f!k*ns]也作 sig.nif.i.can.cy [k*nsi]
n.（名词）
The state or quality of being significant.See Synonyms at importance
重要性：重要的状态或性质参见 importance
A meaning that is expressed.
意义，含义：表明的意义
A covert or implied meaning.See Synonyms at meaning
意思，意味：不公开或暗含的意思参见 meaning

zhangheng1020UID：2130513

Issue 50
"In order to improve the quality of instruction at the college and university level, all faculty should be required to spend time working outside the academic world in professions relevant to the courses they teach."

Whether college faculty should also work outside academia, in professional work related to their academic fields, depends primarily on the specific academic area. With respect to fields in which outside work is appropriate, I strongly agree with the statement; students and faculty all stand to gain in a variety of respects when a professor complements academic duties with real-world experience.

As a threshold matter, the statement requires qualification in two respects. First, in certain academic areas there is no profession to speak of outside academia. This is especially true in the humanities; after all, what work outside academia is there for professors of literature or philosophy? Secondly, the statement fails to consider that in certain other academic areas a professor's academic duties typically involve practical work of the sort that occurs outside academia. This is especially true in the fine and performing arts, where faculty actively engage in the craft by demonstrating techniques and styles for their students.

Aside from these two qualifications, I strongly agree that it is worthwhile for college faculty to work outside academia in professional positions related to their field. There are three dear benefits of doing so.

First, in my experience as a student, faculty who are actively engaged in their fields come to class with fresh insights and a contagious excitement about the subject at hand. Moreover, they bring to their students practical, real-world examples of the principles and theories discussed in textbooks, thereby sparking interest, and even motivating some students to pursue the field as a career.

Secondly, by keeping abreast of the changing demands of work as a professional, professors can help students who are serious about pursuing a career in that field to make more informed career decisions. The professor with field experience is better able to impart useful, up-to-date information about what work in the field entails, and even about the current job market. After all, college career-planning staff are neither equipped nor sufficiently experienced to provide such specific advice to students.

A third benefit has to do with faculty research and publication in their areas of specialty. Experience in the field can help a professor ferret out cutting-edge and controversial issues--which might be appropriate subjects for research and publication. Moreover, practical experience can boost a professor's credibility as an expert in the field. For example, each year a certain sociology professor at my college combined teaching with undercover work investigating various cults. Not only did the students benefit from the many interesting stories this professor had to tell about his experiences, the professor's publications about cults catapulted him to international prominence as an expert on the subject, and justifiably so.

In sum, aside from certain academic areas in which outside work is either unavailable or unnecessary, students and faculty alike stand everything to gain when faculty enrich their careers by interspersing field work with academic work.

50. "In order to improve the quality of instruction at the college and university level, all faculty should be required to spend time working outside the academic world in professions relevant to the courses they teach."
为了改大学的教学质量，所有的教员都应该被要求花一定时间到学术领域以外去参加和他们所教科目相关的工作。
孤立的教育

[ 本帖最后由 zhangheng1020 于 2006-2-1 08:41 编辑 ]

zhangheng1020UID：2130513

perfect issue here
Issue 92
"In any academic area or professional field, it is just as important to recognize the limits of our knowledge and understanding as it is to acquire new facts and information."

Does recognizing the limits of our knowledge and understanding serve us equally well as acquiring new facts and information, as the speaker asserts? While our everyday experience might lend credence to this assertion, further reflection reveals its fundamental inconsistency with our Western view of how we acquire knowledge. Nevertheless, a careful and thoughtful definition of knowledge can serve to reconcile the two.

On the one hand, the speaker's assertion accords with the everyday experience of working professionals. For example, the sort of "book" knowledge that medical, law, and business students acquire, no matter how extensive, is of little use unless these students also learn to accept the uncertainties and risks inherent in professional practice and in the business world. Any successful doctor, lawyer, or entrepreneur would undoubtedly agree that new precedents and challenges in their fields compel them to acknowledge the limitations of their knowledge, and that learning to accommodate these limitations is just as important in their professional success as knowledge itself.

Moreover, the additional knowledge we gain by collecting more information often diminishes--sometimes to the point where marginal gains turn to marginal losses. Consider, for instance, the collection of financial-investment information. No amount of knowledge can eliminate the uncertainty and risk inherent in financial investing. Also, information overload can result in confusion, which in turn can diminish one's ability to assimilate information and apply it usefully. Thus, by recognizing the limits of their knowledge, and by accounting for those limits when making decisions, investment advisors can more effectively serve their clients.

On the other hand, the speaker's assertion seems self-contradictory, for how can we know the limits of our knowledge until we've thoroughly tested those limits through exhaustive empirical observation--that is, by acquiring facts and information. For example, it would be tempting to concede that we can never understand the basic forces that govern all matter in the universe. Yet due to increasingly precise and extensive fact-finding efforts of scientists, we might now be within striking distance of understanding the key laws by which all physical matter behaves. Put it another way, the speaker's assertion flies in the face of the scientific method, whose fundamental tenet is that we humans can truly know only that which we observe. Thus Francis Bacon, who first formulated the method, might assert that the speaker is fundamentally incorrect.

How can we reconcile our experience in everyday endeavors with the basic assumption underlying the scientific method? Perhaps the answer lies in a distinction between two types of knowledge--one which amounts to a mere collection of observations (i.e., facts and information), the other which is deeper and includes a realization of principles and truths underlying those observations. At this deeper level "knowledge" equals "under-standing": how we interpret, make sense of, and find meaning in the information we collect by way of observation.

In the final analysis, evaluating the speaker's assertion requires that we define "knowledge,'' which in turn requires that we address complex epistemological issues best left to philosophers and theologians. Yet perhaps this is the speaker's point: that we can never truly know either ourselves or the world, and that by recognizing this limitation we set ourselves free to accomplish what no amount of mere information could ever permit.

92. "In any academic area or professional field, it is just as important to recognize the limits of our knowledge and understanding as it is to acquire new facts and information."
在任何学术或者职业领域中，承认我们知识和理解的不足同获取新的知识同等重要。
自我批评

zhangheng1020UID：2130513

Issue 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 fundamentally agree with the  speaker's first contention, for unless we embrace the concept of "individual responsibility" our notions of moral accountability and human equality, both crucial to the survival of any democratic society, will whither. However, I strongly disagree with the second contention--that our individual actions are determined largely by external forces. Although this claim is not entirely without support, it runs contrary to common sense and everyday human experience.

The primary reason that individual responsibility is a necessary fiction is that a society where individuals are not held accountable for their actions and choices is a lawless one, devoid of any order whatsoever. Admittedly, under some circumstances a society of laws should carve out exceptions to the rule of individual responsibility--for example, for the hopeless psychotic who has no control over his or her thoughts or actions. Yet to extend forgiveness much further would be to endanger the social order upon which any civil and democratic society depends.

A correlative argument for individual responsibility involves the fact that lawless, or anarchist, states give way to despotic rule by strong individuals who seize power. History informs us that monarchs and dictators often justify their authority by claiming that they are preordained to assume it--and that as a result they are not morally responsible for their oppressive actions. Thus, any person abhorring despotism must embrace the concept of individual responsibility.

As for the speaker's second claim, it flies in the face of our everyday experiences in making choices and decisions. Although people often claim that life's circumstances have "forced" them to take certain actions, we all have an infinite number of choices; it's just that many of our choices are unappealing, even self-defeating. Thus, the complete absence of free will would seem to be possible only in the case of severe psychosis, coma, or death.

Admittedly, the speaker's second contention finds support from "strict determinist" philosophers, who maintain that every event, including human actions and choices, is physically necessary, given the laws of nature. Recent advances in molecular biology and genetics lend some credence to this position, by suggesting that these determining physical forces include our own individual genetic makeup. But, the notion of scientific determinism opens the door for genetic engineering, which might threaten equality in socioeconomic opportunity, and even precipitate the development of a "master race." Besides, since 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, without the notion of individual responsibility a civilized, democratic society would soon devolve into an anarchist state, vulnerable to despotic rule. Yet, this notion is more than a mere fiction. The idea that our actions spring primarily from our free will accords with common sense and everyday experience. I concede that science might eventually vindicate the speaker and show that our actions are largely determined by forces beyond our conscious control. Until that time, however, I'll trust my intuition that we humans should be, and in fact are, responsible for our own choices and actions.

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."
个人责任的概念是一种很必要的虚构。尽管社会必须让个人对他们自己的行为负责，但是人们的行为很大程度上不是自己能够左右的。
少数和多数之个人责任

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Issue 94
"Universities should require every student to take a variety of courses outside the student's field of study because acquiring knowledge of various academic disciplines is the best way to become truly educated."

I fundamentally agree with the proposition that students must take courses outside their major field of study to become "truly educated." A contrary position would reflect a too narrow view of higher education and its proper objectives. Nevertheless, I would caution that extending the proposition too far might risk undermining those objectives.

The primary reason why I agree with the proposition is that "true" education amounts to far more than gaining the knowledge and ability to excel in one's major course of study and in one's professional career. True education also facilitates an understanding of one-self, and tolerance and respect for the viewpoints of others. Courses in psychology, sociology, and anthropology all serve these ends. "True" education also provides insight and perspective regarding one's place in society and in the physical and metaphysical worlds. Courses in political science, philosophy, theology, and even sciences such as astronomy and physics can help a student gain this insight and perspective. Finally, no student can be truly educated without having gained an aesthetic appreciation of the world around us--through course work in literature, the fine arts, and the performing arts.

Becoming truly educated also requires sufficient mastery of one academic area to permit a student to contribute meaningfully to society later in life. Yet, mastery of any specific area requires some knowledge about a variety of others. For example, a political-science student can fully understand that field only by understanding the various psychological, sociological, and historical forces that shape political ideology. An anthropologist cannot excel without understanding the social and political events that shape cultures, and without some knowledge of chemistry and geology for performing field work. Even computer engineering is intrinsically tied to other fields, even non-technical ones such as business, communications, and media.

Nevertheless, the call for a broad educational experience as the path to becoming truly educated comes with one important caveat. A student who merely dabbles in a hodgepodge of academic offerings, without special emphasis on any one, becomes a dilettante lacking enough knowledge or experience in any single area to come away with anything valuable to offer. Thus in the pursuit of true education students must be careful not to overextend themselves----or risk defeating an important objective of education.

In the final analysis, to become truly educated one must strike a proper balance in one's educational pursuits. Certainly, students should strive to excel in the specific requirements of their major course of study. However, they should complement those efforts by pursuing course work in a variety of other areas as well. By earnestly pursuing a broad education one gains the capacity not only to succeed in a career, but also to find purpose and meaning in that career as well as to understand and appreciate the world and its peoples. To gain these capacities is to become "truly educated."

94. "Universities should require every student to take a variety of courses outside the student's field of study because acquiring knowledge of various academic disciplines is the best way to become truly educated."
大学应该要求每一个学生在自己专业课外选修各种学科，因为获得各种学科的知识才是获得真正教育的最好途径。
教育之必修课和选修课
educate
ed.u.cate
AHD:[µj“…-k³t”]
D.J.[6ed9*7keit]
K.K.[6Wd9*7ket]
v.（动词）
ed.u.cat.ed， ed.u.cat.ing， ed.u.cates
v.tr.（及物动词）
To develop the innate capacities of, especially by schooling or instruction.See Synonyms at teach
教育：开发内在的能力，尤指通过学校教育或指导参见 teach
To provide with knowledge or training in a particular area or for a particular purpose:
训练：在特定领域或为特定目的而提供知识或进行训练：
decided to educate herself in foreign languages; entered a seminary to be educated for the priesthood.
决定自学外语；入神学院接受牧师职业培训
To provide with information; inform:
教导：提供信息；通知：
a campaign that educated the public about the dangers of smoking.
一场教育公众吸烟有害的运动
To bring to an understanding or acceptance:
使理解或接受：
hoped to educate the voters to the need for increased spending on public schools.
希望选民了解增加公立学校开支的必要性
To stimulate or develop the mental or moral growth of.
教育：促进或开发智力或道德观念的提高
To develop or refine (one's taste or appreciation, for example).
培养：开发或使（如鉴赏力或喜好）变得高雅
v.intr.（不及物动词）
To teach or instruct a person or group.
教导：教育或指导一个人或一群人

Middle English educaten
中古英语 educaten
from Latin ¶³re}  ¶duc³tus * see deuk-
源自 拉丁语 ¶³re}  ¶duc³tus *参见 deuk-

zhangheng1020UID：2130513

Issue 95
"People work more productively in teams than individually. Teamwork requires cooperation, which motivates people much more than individual competition does."

The speaker asserts that because teamwork requires cooperative effort, people are more motivated and therefore more productive working in teams than working individually as competitors. My view is that this assertion is true only in some cases.

If one examines the business world, for example, it becomes clear that which approach is more effective in motivating people and in achieving productivity depends on the specific job. In some jobs, productivity dearly depends on the ability of co-workers to cooperate as members of a team. For businesses involved in the production of products through complex processes, all departments and divisions must work in lock-step fashion toward product rollout. Cooperative interaction is even essential in jobs performed in relative isolation and in jobs in which technical knowledge or ability, not the ability to work with others, would seem to be most important. For example, scientists, researchers, and even computer programmers must collaborate to establish common goals, coordinate efforts, and meet time lines. Moreover, the kinds of people attracted to these jobs in the first place are likely to be motivated by a sense of common purpose rather than by individual ambition.

In other types of jobs individual competition, tenacity, and ambition are the keys to productivity. For example, a commissioned salesperson's compensation, and sometimes tenure and potential for promotion as well, are based on comparative sales performance of co-workers. Working as competitors, a firm's individual salespeople maximize productivity-in terms of profit--both for themselves and for their firm. Key leadership positions also call, above all, for a certain tenacity and competitive spirit. A firm's founding entrepreneur must maintain this spirit in order for the firm to survive, let alone to maximize productivity. Moreover, in my observation, the kinds of people inclined toward entrepreneurship and sales in the first place are those who are competitive by nature, not those who are motivated primarily by a sense of common purpose.

On balance, however, my view is that cooperation is more crucial for an organization's long-term productivity than individual competition. Even in jobs where individual competitiveness is part-and-parcel of the job, the importance of cooperation should not be underestimated. Competition among sales people can quickly grow into jealousy, back stabbing, and unethical behavior all of which are counterproductive. And even the most successful entrepreneurs would no doubt admit that without the cooperative efforts of their subordinates, partners, and colleagues, their personal visions would never become reality.

In sum, individual competitiveness and ambition are essential motivating forces for certain types of jobs, while in other jobs it is a common sense of mission that motivates workers to achieve maximum productivity. In the final analysis, however, the overall productivity of almost every organization depends ultimately on the ability of its members to cooperate as a team.

95. "People work more productively in teams than individually. Teamwork requires cooperation, which motivates people much more than individual competition does."
人们在团队中工作比独立工作要更加有效率。团队协作需要的合作能够比个人间的竞争更加激励人们。
竞争和合作之效率

zhangheng1020UID：2130513

Issue 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."

The speaker asserts that the curriculum of colleges and universities should emphasize popular culture--music, media, literature, and so forth rather than literature and art of the past, for the reason that the former is more relevant to students. I strongly disagree. Although courses in popular culture do play a legitimate role in higher education, formal study of the present culture at the expense of studying past cultures can undermine the function of higher education, and ultimately provide a disservice to students and to society.

Admittedly, course work in popular culture is legitimate and valuable for three reasons. First, popular culture is a mirror of society's impulses and values. Thus, any serious student of the social sciences, as well as students of media and communications, should take seriously the literature and art of the present. Secondly, in every age and culture some worthwhile art and literature emerges from the mediocrity. Few would disagree, for example, that the great modem-jazz pioneers such as Charlie Parker and Thelonius Monk, and more recently Lennon and McCarmey, and Stevie Wonder, have made just as lasting a contribution to music as some of the great classical musicians of previous centuries. Thirdly, knowledge of popular films, music, and art enables a person to find common ground to relate to other people. This leads to better communication between different subcultures.

Nevertheless, emphasizing the study of popular culture at the expense of studying classical art and literature can carry harmful consequences for students, as well as for society. Without the benefit of historical perspective gained through the earnest study of the art and literature of the past, it is impossible to fully understand, appreciate, and critique literature and art of the present. Moreover, by approaching popular culture without any yardstick for quality it is impossible to distinguish mediocre art from worthwhile art. Only by studying the classics can an individual develop fair standards for judging popular works. Besides, emphasis on the formal study of popular culture is unnecessary. Education in popular culture is readily available outside the classroom---on the Internet, through educational television programming, and through the sorts of everyday conversations and cross-talk that occur at water coolers and in the coffee houses of any college campus.

In sum, while the study of popular literature and art can be worthwhile, it has to be undertaken in conjunction with an even greater effort to learn about the literature and art of the past. In the absence of the latter, our universities will produce a society of people with no cultural perspective, and without any standards for determining what merits our attention and nurtures society.

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."
大学应该开设更多关于流行音乐、电影、广告和电视的课程，因为当代文化比起过去的文学和艺术与学生们更加息息相关。
过去和现在之流行课程

zhangheng1020UID：2130513

Issue
"A person's own habits and attitudes often limit that person's freedom more than do
restrictions imposed by others."

I strongly agree with the contention that we often limit our own freedom through our habits and attitudes. By limiting our own freedom, we often serve our own interests. And as we learn this lesson, we cultivate certain attitudes and habits--particularly in our relationships with others--by which we apply that lesson, and which continue throughout life.

To appreciate that from an early age we ingrain in ourselves habits that serve to constrain our freedom, one need look no further than the neighborhood playground. Even without adult supervision, a group of youngsters at play invariably establish mutually agreed-upon rules of conduct--whether or not a sport or game is involved. Children learn that without any rules for behavior the playground bully usually prevails. Thus our habit of making choices that constrain our own freedom stems from our desire to protect our own interests, and it begins at an early age.

This habit of making choices that constrain our own freedom continues into our adult lives. As we mature, most of us develop the attitude that monogamous relationships are preferable to polygamous ones--thus our habit of entering into exclusive pair-bonding relationships. During our teens we agree to "go steady," then as adults we voluntarily enter into marriage contracts. As we enter the working world, we carry these attitudes and habits with us. We eagerly engage in exclusive employment relationships---with the attitude that the security of steady income is preferable to the "freedom" of not knowing where our next paycheck will come from. Even people who prefer self-employment to job security quickly develop the attitude that the only way to preserve their autonomy is to constrain themselves in terms of their agreements with clients and customers, and especially in terms of how they use their me.

Those who disagree that we tend to restrict our own freedom through our habits and attitudes involving personal and employment relationships might cite the often-heard complaint about life's circumstances leaving one with "no choice." One complaining person might feel trapped in a job or a marriage, by their boss or partner. Another complainant might blame his or her spendthrift habits on enticing advertisements, the pressure to appear successful, and so forth. However, people in situations such as these are not actually at the mercy of others. Instead, they have a significant degree of personal freedom, but simply choose one alternative over others that might be less appealing or even self-defeating. For example, almost every person who blames someone else for being 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.

That through our attitudes we serve to constrain our own freedom is evident on a societal level as well. Just as children at a playground quickly develop the habit of imposing rules and regulations on themselves, as a society we do the same. After all, in a democracy our system of laws is an invention of the people. For example, we insist on being bound by restrictions for operating motor vehicles, for buying and selling both real and personal property, and for making public statements about other people. Without these restrictions, we would live in continual fear for our physical safety, the security of our property, and our personal reputation and dignity. Thus most of the rules and regulations we claim are imposed on us we have ultimately imposed on ourselves, as a society, in order to protect ourselves.

In the final analysis, in contenting that our habits and attitudes "often" serve to restrict our freedom more than restraints that others place on us do, the statement does not even go far enough. Despite our occasional sense that others are restricting our choices, on both an individual and a societal level we are ultimately the ones who, through our attitudes and habits, limit our own freedom.

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."
大学应该开设更多关于流行音乐、电影、广告和电视的课程，因为当代文化比起过去的文学和艺术与学生们更加息息相关。
过去和现在之流行课程
popular
pop.u.lar
AHD:[p¼p“y…-l…r]
D.J.[6p%pj*l*]
K.K.[6p$pj*l+]
adj.Abbr. pop.（形容词）缩写 pop.
Widely liked or appreciated:
为大众所喜爱的或欣赏的：
a popular resort.
受欢迎的旅游胜地
Liked by acquaintances; sought after for company:
为熟人所喜爱的：广受欢迎的：
“Beware of over-great pleasure in being popular or even beloved”(Margaret Fuller)
“深知为人喜爱或爱戴的无穷快乐”(玛格丽特·富勒)
Of, representing, or carried on by the people at large:
大众的：大众的、代表大众的或在大众中流行的：
the popular vote.
大众表决
Fit for, adapted to, or reflecting the taste of the people at large:
大众化的，通俗的：适合大众口味的、迎合大众口味的，反映大众口味的：
popular entertainment; popular science.
大众化的娱乐；通俗科学
Accepted by or prevalent among the people in general:
普遍的，普及的：被大众接受的，在大众中流行的：
a popular misunderstanding of the issue.
对这件事普遍的误解
Suited to or within the means of ordinary people:
平民的，一般人的：适于普通人的或普通人能办到的：
popular prices.
一般价格
Originating among the people:
产生于人民中的：
popular legend.
民间传说

Middle English populer
中古英语 populer
from Old French populaire
源自 古法语 populaire
from Latin popul³s [of the people]
源自 拉丁语 popul³s [人民的]
from populus [the people]
源自 populus [人民]
[of Etruscan origin]
[源出伊特鲁利亚语]

[ 本帖最后由 zhangheng1020 于 2006-2-1 22:06 编辑 ]

zhangheng1020UID：2130513

Issue 99
"In any realm of life---whether academic, social, business, or political---the only way to succeed is to take a practical, rather than an idealistic, point of view. Pragmatic behavior guarantees survival, whereas idealistic views tend to be superceded by simpler, more immediate options."

I agree with the speaker insofar as that a practical, pragmatic approach toward our endeavors can help us survive in the short term. However, idealism is just as crucial if not more so--for long-term success in any endeavor, whether it be in academics, business, or political and social reform.
很奇怪的组织展开过程
When it comes to academics, students who we would consider pragmatic tend not to pursue an education for its own sake. Instead, they tend to cut whatever corners are needed to optimize their grade average and survive the current academic term. But, is this approach the only way to succeed academically? Certainly not. Students who earnestly pursue intellectual paths that truly interest them are more likely to come away with a meaningful and lasting education. In fact, a sense of mission about one's area of fascination is strong motivation to participate actively in class and to study earnestly, both of which contribute to better grades in that area. Thus, although the idealist-student might sacrifice a high overall grade average, the depth of knowledge, academic discipline, and sense of purpose the student gains will serve that student well later in life.

In considering the business world it might be more tempting to agree with the speaker; after all, isn't business fundamentally about pragmatism--that is, "getting the job done" and paying attention to the "bottom line"? Emphatically, no. Admittedly, the everyday machinations of business are very much about meeting mundane short-term goals: deadlines for production, sales quotas, profit margins, and so forth. Yet underpinning these activities is the vision of the company's chief executive--a vision which might extend far beyond mere profit maximization to the ways in which the firm can make a lasting and meaningful contribution to the community, to the broader economy, and to the society as a whole. Without a dream or vision--that is, without strong idealist leadership--a firm can easily be cast about in the sea of commerce without dear direction, threatening not only the firm's bottom line but also its very survival.

Finally, when it comes to the political arena, again at first blush it might appear that pragmatism is the best, if not the only, way to succeed. Most politicians seem driven by their interest in being elected and reelected--that is, in surviving--rather than by any sense of mission, or even obligation to their constituency or country. Diplomatic and legal maneuverings and negotiations often appear intended to meet the practical needs of the parties involved--minimizing costs, preserving options, and so forth. But, it is idealists-not pragmatists--who sway the masses, incite revolutions, and make political ideology reality. Consider idealists such as America's founders, Mahatma Gandhi, or Martin Luther King. Had these idealists concerned themselves with short-term survival and immediate needs rather than with their notions of an ideal society, the United States and India might still be British colonies, and African-Americans might still be relegated to the backs of buses.

In short, the statement fails to recognize that idealism--keeping one's eye on an ultimate prize--is the surest path to long-term success in any endeavor. Meeting one's immediate needs, while arguably necessary for short-term survival, accomplishes little without a sense of mission, a vision, or a dream for the long term.结尾非常的棒！

99. "In any realm of life—whether academic, social, business, or political—the only way to succeed is to take a practical, rather than an idealistic, point of view. Pragmatic behavior guarantees survival, whereas idealistic views tend to be superceded by simpler, more immediate options."
在任何生活领域中——无论是学术、社会、商业还是政治——获得成的唯一道路就是采取现实的而不是理想化的观点。实用的行为确保了生存，反之理想化的观点正在趋于被更简化的和更直接的选择所取代。
理想和现实
pragmatic
prag.mat.ic
AHD:[pr²g-m²t“¹k]
D.J.[pr#g6m#tik]
K.K.[pr#g6m#t!k]
adj.（形容词）
Dealing or concerned with facts or actual occurrences; practical.
实际的，实干的：讲究事实或实际的；重实效的
Philosophy Of or relating to pragmatism.
【哲学】 实用主义的：实用主义的或与实用主义有关的
Relating to or being the study of cause and effect in historical or political events with emphasis on the practical lessons to be learned from them.
系统论述史实的：历史或政治事件之前因后果的，强调从中吸取经验教训的研究的，与这种研究有关的
Archaic
【古语】
Active; busy.
积极的；忙碌的
Active in an officious or meddlesome way.
爱管闲事的或好干预的
Dogmatic; dictatorial.
固执己见的；独断的
n.（名词）
A pragmatic sanction.
国事诏书
Archaic A meddler; a busybody.
【古语】 爱管闲事的人；忙碌的人

zhangheng1020UID：2130513

[center]Revising[/center]
Revising is as much a stage in the writing process as prewriting, outlining, and doing the first draft. Revising means rewriting a paper, building on what has already been done, in order to make it stronger. One writer has said about revision, "It's like cleaning house---getting rid of all the junk and putting things in the right order." But it is not just "straghtening up"; instead, you must be ready to roll up your sleeves and do whatever is needed to create an effective paper. Too many students think that the first draft is the paper. They start to become writers when they realize that revising a rough draft three or four times is often at the heart of the writing process.

Here are some quick hints that can help make revision easier. Firtst, set your first draft aside for a while. A few hours will do, but a day or two would be better. You can then come back to the draft with a fresh, more objective point of view. Second, work from typed or printed text. You'll be able to see the paper more impartially in this way than if you were just looking at your own familiar handwriting. Next, read your draft aloud. Hearing how your writing sounds will help you pick up problems with meaning as well as with style. Finally, as you do all those things, add your thoughts and changes above the lines or in the margins of your paper. Your written comments can serve as a guide when you work on the next draft.

There are three stages to the revising process:
Revising content
Revising sentences
Editing

说点题外的

我前前后后给不少的人改过ps, CV, cover letter, applications, email....觉得，作文要想写好，要押韵，要有神采，必须是一个细活。可是考试的时间有限，所以应考的写作和平时的写作能力是两个概念。但是关键是英语思维能力的培养。最近看老外范文280，看到现在，似乎可以感觉出来老外280是4~5个人写的。出自4~5 种模式，每种的风格差别比较明显。有的以文章结构取胜，有的是逻辑严密完美，有的自然流畅的文风口语化的思路。但还是有一些chinglish的作文,水平高下参杂一眼就可以看出来。
考试的文章，我认为是写出ETS 喜欢的东西：流畅的思路+逻辑=模版的文章组织结构过程+英语的思维表达。
其实说到底就是这个。
自己比较菜，目前的理解就是这样。欢迎探讨。

QUOTE:
原帖由 yezihai 于 2006-2-1 20:39 发表
在想，是否写过一篇ISSUE后，然后让被人修改或者自己修改后隔个1、2天再重新写一次，这样的话进步是否会快点。。。

重写是一定的，即使不一定重新发上来，但是一定要反复的改。该别人的，看看别人的组织，然后再根据别人的修改意见改自己的。

https://bbs.gter.net/viewthre ... &extra=page%3D1

[ 本帖最后由 zhangheng1020 于 2006-2-1 22:35 编辑 ]

zhangheng1020UID：2130513

Issue 103  
"The study of history has value only to the extent that it is relevant to our daily lives."


The speaker alleges that studying history is valuable only insofar as it is relevant to our daily lives. I find this allegation to be specious. It wrongly suggests that history is not otherwise instructive and that its relevance to our everyday lives is limited. To the contrary, studying history provides inspiration, innumerable lessons for living, and useful value-clarification and perspective---all of which help us decide how to live our lives.

To begin with, learning about great human achievements of the past provides inspiration. For example, a student inspired by the courage and tenacity of history's great explorers might decide as a result to pursue a career in archeology, oceanography, or astronomy. This decision, in turn, can profoundly affect that student's everyday life--in school and beyond. Even for students not inclined to pursue these sorts of careers, studying historical examples of courage in the face of adversity can provide motivation to face their own personal fears in life. In short, learning about grand accomplishments of the past can help us get through the everyday business of living, whatever that business might be, by emboldening us and lifting our spirits.

In addition, mistakes of the past can teach us as a society how to avoid repeating those mistakes. For example, history can teach us the inappropriateness of addressing certain social issues, particularly moral ones, on a societal level. Attempts to legislate morality invariably fail, as aptly illustrated by the Prohibition experiment in the U.S. during the 1930s. Hopefully, as a society we can apply this lesson by adopting a more enlightened legislative approach toward such issues as free speech, criminalization of drug use, criminal justice, and equal rights under the law.

Studying human history can also help us understand and appreciate the mores, values, and ideals of past cultures. A heightened awareness of cultural evolution, in turn, helps us formulate informed and reflective values and ideals for ourselves. Based on these values and ideals, students can determine their authentic life path as well as how they should allot their time and interact with others on a day-to-day basis.

Finally, it might be tempting to imply from the speaker's allegation that studying history has little relevance even for the mundane chores that occupy so much of our time each day, and therefore is of little value. However, from history we learn not to take everyday activities and things for granted. By understanding the history of money and banking, we can transform an otherwise routine trip to the bank into an enlightened experience, or a visit to the grocery store into homage to the many inventors, scientists, engineers, and entrepreneurs of the past who have made such convenience possible today. And, we can fully appreciate our freedom to go about our daily lives largely as we choose only by understanding our political heritage. In short, appreciating history can serve to elevate our everyday chores to richer, more interesting, and more enjoyable experiences.

In sum, the speaker fails to recognize that in all our activities and decisions--from our grandest to our most rote--history can inspire, inform, guide, and nurture. In the final analysis, to study history is to gain the capacity to be more human--and I would be hard-pressed to imagine a worthier end.

103. "The study of history has value only to the extent that it is relevant to our daily lives."
只有研究和我们日常生活相关的历史才有价值。
历史研究
to the extent that
达到这种程度以致...
就...来说
在...方面来说
在这个意义上
在这样的范围内