（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）

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Issue 103(另一篇)
"The study of history has value only to the extent that it is relevant to our daily lives."

和上篇相比，这一篇的文笔和思路深度都差了很多，可以明显地感到限制时间的紧张。应该是一个出色的考场作文的修改稿。

To state that the study of history is only valuable if it is relevant to our daily lives is to ignore the value that history has beyond the day-to-day activities of human beings. It would seem to be a rather shallow statement that implies that humans only live just to survive rather than planning for the futures of their children and the environment.

First of all, to study history is to look at a road map of human behavior that has led us to where we are today in the world. For example, the lessons learned during all of the past wars can make for more effective wartime leadership by avoiding mistakes made by past commanders. From the ancient Chinese author Sun Tzu's book "The Art of War", today's military commanders and even business leaders gather valuable information that allows them to operate more efficiently and effectively. The study of this type of history has a value beyond the daily lives of people. It can lead to a military victory or the success of a business that directly affects what happens in the future, including the futures of those that are possibly not even born yet.

Another example is that by studying history, parents can help to improve the lives of their children in the future. Lessons learned by generations of their ancestors before them could help show them the way to properly raise a child. What worked for others can give guidance to the parents of today and tomorrow to make sure that children are prepared for their own futures beyond their daily lives.

Additionally, the study of medical advances made throughout history can be the foundation to build upon to make the medical advances of today and tomorrow to make people live longer and healthier lives. A researcher's daily life may not be enhanced by the study of the history of the AIDS pathogen, but it could certainly bring about a profound effect on the lives of others in the future if ways to control and cure the disease are found. The study of previous research over history has led to many amazing medical discoveries. To study history only to enrich one's daily life would here again seem to be incongruous with the truth.

A further example of the value of the study of history beyond its effect on daily life is the treatment of the environment and the earth as a whole. Looking back to the past to see the various effects of various human behaviors on the environment can show valuable lessons on what can happen if proper precautions are not taken. The nuclear accidents at Three Mile Island and Chernobyl have been studied to ensure that they do not happen again. Certainly the study of the effects of nuclear materials on humans and the environment provides value beyond that of the day-to-day life of people. The study of oil spills and their effects on the environment gives similar guidance on how to avoid or at least minimize the damage of an oil spill on the environment. The study of the disintegration of the ozone layer over the poles of the earth has given birth to new laws and regulations on certain chemicals that help to preserve this valuable part of our atmosphere. All of these examples of studying history provide value far beyond its impact on the daily lives of people.

To be certain, 注意这种让步方式 there are people out there that believe that only what affects them right here and right now is important. For them, the study of history might seem to be a waste of time if it does not affect their day-to-day lives. But for countless other individuals and groups, the study of history leads to improvements in activities that have an effect reaching far into the future, beyond their daily lives. The futures of mankind and the environment depend on these types of people who have enough foresight to study history to make for a better future for everyone.

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Issue 104
"It is primarily through formal education that a culture tries to perpetuate the ideas it favors and discredit the ideas it fears."

The speaker asserts that a culture perpetuates the ideas it favors while discrediting those it fears primarily through formal education. I agree that grade-school, and even high-school, education involves cultural indoctrination. Otherwise, I think the speaker misunderstands the role of higher education, and overlooks other means by which a culture achieves these ends.

I agree with the speaker with respect to formal grade-school and even high-school education--which to some extent amount to indoctrination with the values, ideas, and principles of mainstream society. In my observation, young students are not taught to question authority, to take issue with what they are taught, or to think critically for themselves. Yet, this indoctrination is actually desirable to an extent. Sole emphasis on rote learning of facts and figures is entirely appropriate for grade-school children, who have not yet gained the intellectual capacity and real-world experience to move up to higher, more complex levels of thinking. Nevertheless, the degree to which our grade schools and high schools emphasize indoctrination should not be overstated. After all, cultural mores, values, and biases have little to do with education in the natural sciences, mathematics, and specific language skills such as reading and writing.

Although the speaker's assertion has some merit when it comes to the education of young people, I find it erroneous when  it comes to higher education. The mission of our colleges and universities is to afford students cultural perspective and a capacity for understanding opposing viewpoints, and to encourage and nurture the skills of critical analysis and skepticism--not to indoctrinate students with certain ideas while quashing others. Admittedly, colleges and universities are bureaucracies and therefore not immune to political influence over what is taught and what is not. Thus to some extent a college's curriculum is vulnerable to wealthy and otherwise influential benefactors, trustees, and government agencies who by advancing the prevailing cultural agenda serve to diminish a college's effectiveness in carrying out its true mission. Yet, my intuition is that such influences are minor ones, especially in public university systems.

The speaker's assertion is also problematic in that it ignores two significant other means by which our culture perpetuates ideas it favors and discredits ideas it fears. One  such means is our system of laws, by which legislators and jurists formulate and then impose so-called "public policy." Legislation and judicial decisions carry the weight of law and the threat of punishment for those who deviate from that law. As a result, they are highly effective means of forcing on us official notions of what is good for society and for quashing ideas that are deemed threatening to the social fabric, and to the safety and security of the government and the governed. A second such means is the mainstream media. By mirroring the culture's prevailing ideas and values, broadcast and print media serve to perpetuate them. It is important to distinguish here between mainstream media-such as broadcast television--and alternative media such as documentary films and non-commercial websites, whose typical aims are to call into question the status quo, expose the hypocrisy and unfair bias behind mainstream ideas, and bring to light ideas that the powers-that-be most fear. Yet, the influence of alternative media pales in comparison to that of mainstream media.

In sum, the speaker's assertion is not without merit when it comes to the role of grade schools and high schools. However, the speaker over-generalizes about what students are taught--especially at colleges and universities. Moreover, the speaker's assertion ignores other effective ways in which mainstream culture perpetuates its agenda.

104. "It is primarily through formal education that a culture tries to perpetuate the ideas it favors and discredit the ideas it fears."
如果一个文化想要它认为好的理念永世长存而摈弃它厌恶的理念，主要是通过正规的教育。
教育问题

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Issue 108
"In many countries it is now possible to turn on the television and view government at work. Watching these proceedings can help people understand the issues that affect their lives. The more kinds of government proceedings---trials, debates, meetings, etc. ---that are televised, the more society will benefit."

I strongly agree that the more government proceedings--debates, meeting, and so forth---that are televised, the more society will benefit overall. Nevertheless, undue emphasis on this means of informing a constituency has the potential for harm--which any society must take care not to allow.

Access to government proceedings via television carries several significant benefits. The main benefit lies in two useful archival functions of videotaped proceedings. First, videotapes are valuable supplements to conventional means of record keeping. Although written transcripts and audio tapes might provide an accurate record of what is said, only video tapes can convey the body language and other visual clues that help us understand what people say, whether they are being disingenuous, sarcastic, or sincere. Secondly, videotape archives provide a useful catalogue for documentary journalists.

Televised proceedings also provide three other useful functions. First, for shut-ins and people who live in remote regions, it might be impracticable, or even impossible, to view government proceedings in person. Secondly, with satellite television systems it is possible to witness the governments of other cities, states, and even nations at work. This sort of exposure provides the viewer a valuable sense of perspective, an appreciation for other forms of government, and so forth. Thirdly, in high schools and universities, television proceedings can be useful curriculum supplements for students of government, public policy, law, and even public speaking.

Nevertheless, televising more and more government proceedings carries certain risks that should not be ignored. Watching televised government proceedings is inherently a rather passive experience. The viewer cannot voice his or her opinions, objections, or otherwise contribute to what is being viewed. Watching televised proceedings as a substitute for active participation in the political process can, on a mass scale, undermine the democratic process by way of its chilling effect on participation. Undue emphasis on tele government poses the risk that government proceedings will become mere displays, or shows, for the public, intended as public relations ploys and so-called "photo opportunities,'' while the true business of government is moved behind closed doors.

In sum, readier access to the day-day business of a government can only serve to inform and educate. Although undue reliance on televised proceedings for information can quell active involvement and serve as a censor for people being televised, I think these are risks worth taking in the interest of disclosure.

108. "In many countries it is now possible to turn on the television and view government at work. Watching these proceedings can help people understand the issues that affect their lives. The more kinds of government proceedings—trials, debates, meetings, etc—that are televised, the more society will benefit."
在很多国家中，现在通过电视来观看政府的运作已经成为可能。观察这些过程有助于人们了解那些影响他们生活的决策。可以供转播的政府运作越多——审判、辩论、会议等等——对社会的好处就越多。
政府和大众之电子政府

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Issue 109
"The purpose of many advertisements is to make consumers want to buy a product so that they will 'be like' the person in the ad. This practice is effective because it not only sells products but also helps people feel better about themselves."

The speaker asserts(indicate the attitude here, negative) that the many ads, which make consumers want to “be like” the person portrayed in the ad, are effective not only in selling products but also in helping consumers feel better about themselves. This assertion actually consists of two claims: that this advertising technique is used effectively in selling many products, and that consumers who succumb to this technique actually feel better about themselves as a result. While I agree with the first claim, I strongly disagree with the second one.

Turning first to the statement's threshold claim, do many ads actually use this technique to sell products in the first place? Consider ads like the wildly popular Budweiser commercial featuring talking frogs. There's nothing in that ad to emulate; its purpose is merely to call attention to itself. Notwithstanding this type of ad, in my observation(better be "some research observation")   the majority of ads provide some sort of model that most consumers in the target market would want to emulate, or "be like." While some ads actually portray people who are the opposite of what the viewer would want to "be like," these ads invariably convey the explicit message that to avoid being like the person in the ad the consumer must buy the advertised product. As for whether the many, many ads portraying models are effective in selling products, I am not privy to the sort of statistical information required to answer this question with complete certainty. However, my intuition is that this technique does help sell products; otherwise, advertisers would not use it so persistently. ("be like"=see the following reference)

Turning next to the statement's ultimate claim that these ads are effective because they help people who buy the advertised products feel better about themselves, I find this claim to be specious. Consumers lured by the hope of "being like" the person in an ad might experience some initial measure of satisfaction in the form of an ego boost. We have all experienced a certain optimism immediately after acquiring something we've wanted, a good feeling that we're one step closer to becoming who we want to be. However, in my experience this sense of optimism is ephemeral, invariably giving way to disappointment that the purchase did not live up to its implicit promise.

One informative example of this false hope involves the dizzying array of diet aids, skin creams, and fitness machines available today. The people in ads for these products are youthful, fit, and attractive what we all want to "be like." And the ads are effective in selling these products; today's health-and-beauty market feeds a multi-billion dollar industry. But the end result for the consumer is an unhealthy preoccupation with physical appearance and youth, which often leads to low self-esteem, eating disorders, injuries from over-exercise, and so forth. And these problems are sure signs of consumers who feel worse, not better, about themselves as a result of having relied on the false hope that they will "be like" the model in the ad. (例子的对仗非常公整)

Another informative example involves products that pander to our desire for socioeconomic status. Ads for luxury cars and upscale clothing typically portray people with lucrative careers living in exclusive neighborhoods. Yet, I would wager that no person whose life-style actually resembles these portrayals could honestly claim that purchasing certain consumer products contributed one iota to his or her socioeconomic success. The end result for the consumer is envy of others that can afford even more expensive possessions, and ultimately low self-esteem based on feelings of socioeconomic inadequacy.

In sum, while ads portraying people we want to "be like" are undoubtedly effective in selling products, they are equally ineffective in helping consumers feel better about themselves. In fact, the result is a sense of false hope, leading ultimately to disappointment and a sense of failure and inadequacy--in other words, feeling worse about ourselves.

109. "The purpose of many advertisements is to make consumers want to buy a product so that they will 'be like' the person in the ad. This practice is effective because it not only sells products but also helps people feel better about themselves."
很多广告的目的是要消费者去购买一件产品以使得消费者们“像”广告中的人物。这类的广告很有效因为它不仅是在销售产品更是在帮助人们自我感觉更好。
广告
analogical
analogical
an.a.log.i.cal
AHD:[²n”…-l¼j“¹-k…l]
D.J.[7#n*6l%d9ik*l]
K.K.[7#n*6l$d9!k*l]
adj.（形容词）
Of, expressing, composed of, or based on an analogy:
类似的，比拟的，类比的，类推的：是，表示类似的，由类似物组成或以类似为基础的：
the analogical use of a metaphor.
一个比喻的类似用法

semblable
sem.bla.ble
AHD:[sµm“bl…-b…l]
D.J.[6sembl*b*l]
K.K.[6sWmbl*b*l]
adj.（形容词）
Having a resemblance; resembling or like:
类似的：相象的；类似或相象的：
unfamiliar symbols semblable to religious icons.
类似宗教圣像的奇特的符号
Seeming; apparent:
表面上的；外观上的：
a semblable hit-and-run accident.
表面上像是一起撞车后逃跑的事故
n.Archaic （名词）【古语】
Something that closely resembles something else.
类似物：与某物十分相似的东西

twin
twin
AHD:[tw¹n]
D.J.[twin]
K.K.[tw!n]
n.（名词）
One of two offspring born at the same birth.
双胞胎之一：在同一胎中生下的两个孩子中的一个
One of two identical or similar people, animals, or things; a counterpart.
两个相同或相似的人、动物或事物中的一个；对应者
twins Mineralogy Two interwoven crystals that are mirror images of each other.
twins 【矿物学】 孪晶：相互为翻版的两个相互交错的晶体


parallel
[5pArElel]
adj.
平行的, 相同的, 类似的, 并联的
n.
平行线, 平行面, 类似, 相似物
v.
相应, 平行

zhangheng1020UID: 2130513

Issue 110
"When we concern ourselves with the study of history, we become storytellers. Because we can never know the past directly but must construct it by interpreting evidence, exploring history is more of a creative enterprise than it is an objective pursuit. All historians are storytellers."
woow, it is a tough topic, right? let's have a look....

Are all historians essentially storytellers, for the reasons that the speaker cites? In asserting that we can never know the past directly, the speaker implies that we truly "know" only what we experience first-hand. Granting this premise, I agree that it is the proper and necessary role of historians to "construct" history by interpreting evidence. Nevertheless, the speaker's characterization of this role as "storytelling" carries certain unfair implications, which should be addressed.(handsome opening!)

One reason why I agree with the speaker's fundamental claim lies in the distinction between the role of historian and the roles of archivist and journalist. By "archivist" I refer generally to any person whose task is to document and preserve evidence of past events. And by "journalist" I mean any person whose task is to record, by writing, film, or some other media, factual events as they occur--for the purpose of creating evidence of those events. It is not the proper function of either the journalist or the archivist to tell a story. Rather, it is their function to provide evidence to the historian, who then pieces together the evidence to construct history, as the speaker suggests. In other words, unless we grant to the historian a license to "construct" history by interpreting evidence, we relegate the historian to the role of mere archivist or journalist.

Another reason why I agree with the speaker's characterization of the historian's proper function is that our understanding of history is richer and fuller as a result. By granting the historian license to interpret evidence--to "construct" history--we allow for differing viewpoints among historians. Based on the same essential evidence, two historians might disagree about such things as the contributing causes of a certain event, the extent of influence or impact of one event on subsequent events, the reasons and motives for the words and actions of important persons in history, and so forth. The inexorable result of disagreement, debate, and divergent interpretations among historians is a fuller and more incisive understanding of history.

However, we should be careful not to confuse this license to interpret history, which is needed for any historian to contribute meaningfully to our understanding of it, with artistic license. The latter should be reserved for dramatists, novelists, and poets. It is one thing to attempt to explain historical evidence; it is quite another to invent evidence for the sake of creating a more interesting story or to bolster one's own point of view. A recently released biography of Ronald Reagan demonstrates that the line which historians should not cross is a fine one indeed. Reagan's biographer invented a fictional character who provided commentary as a witness to key episodes during Reagan's life. Many critics charge that the biographer overstepped his bounds as historian; the biographer claims, however, that the accounts in the biography were otherwise entirely factual, and that the fictional narrator was merely a literary device to aid the reader in understanding and appreciating the historical Reagan.

In sum, I strongly agree that the historian's proper function is to assemble evidence into plausible constructs of history, and that an element of interpretation and even creativity is properly involved in doing so. And if the speaker wishes to call these constructs "storytelling," that's fine. This does not mean, however, that historians can or should abandon scholarship for the sake of an interesting story.

110. "When we concern ourselves with the study of history, we become storytellers. Because we can never know the past directly but must construct it by interpreting evidence, exploring history is more of a creative enterprise than it is an objective pursuit. All historians are storytellers."
当我们通过研究历史来考虑自身问题的时候，我们就会变成说故事的人。因为我们不可能直接了解过去，只有通过解释一些史料来构造历史，所以探索历史更多是一件创造性的事业而不是客观的追寻。所有的历史学家都是讲故事的人。

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Issue 112
"Some educational systems emphasize the development of students' capacity for reasoning and logical thinking, but students would benefit more from an education that also taught them to explore their own emotions."

The speaker asserts that educational systems should place less emphasis on reason and logical thinking and more emphasis on the exploration of emotions. While I concede that in certain fields students are well served by nurturing their emotions and feelings, in most academic disciplines it is by cultivating intellect rather than emotions that students master their discipline and, in turn, gain a capacity to contribute to the well-being of society.

I agree with the speaker insofar as undue emphasis on reason and logical thinking can have a chilling effect on the arts. After all, artistic ideas and inspiration spring not from logic but from emotions and feelings such as joy, sadness, hope, and love. And, the true measure of artistic accomplishment lies not in technical proficiency but rather in a work's impact on the emotions and spirit. Nevertheless, even in the arts, students must learn theories and techniques, which they then apply to their craft. And, creative writing requires the cognitive ability to understand how language is used and how to communicate ideas. Besides, creative ability is itself partly a function of intellect; that is, creative expression is a marriage of one's cognitive abilities and the expression of one's feelings and emotions.

Aside from its utility in the arts, however, the exploration of emotions has little place in educational systems. The physical sciences and mathematics are purely products of reason and logic. Even in the so-called "soft" sciences, emotion should play no part. Consider, for example, the study of history, political science, or public policy, each of which is largely the study of how the concepts of fairness, equity, and justice work themselves out. It is tempting to think that students can best understand and learn to apply these concepts by tapping feelings such as compassion, empathy, sympathy, and indignation. Yet fairness, equity, and justice have little to do with feelings, and everything to do with reason.

After all, emotions are subjective things. On the other hand, reason is objective and therefore facilitates communication, consensus, and peaceful compromise. Indeed, on a systemic scale undue emphasis on the exploration of our emotions can have deleterious societal consequences. Emotions invite irrationality in thought and action, the dangers of which are all too evident in contemporary America. For example, when it comes to the war on drugs, free speech and religion, abortion issues, and sexual choices, public policy today seems to simply mirror the voters' fears and prejudices. Yet common sense dictates that social ills are best solved by identifying cause-and-effect relation-ships---in other words, through critical thinking. The proliferation of shouting-match talk shows fueled by irrationality and emotion gone amuck is further evidence that our culture lends too much credence to our emotions and not enough to our minds. A culture that sanctions irrationality and unfettered venting of emotion is vulnerable to decline. Indeed, exploiting emotions while suppressing reason is how demagogues gain and hold power, and how humanity's most horrific atrocities have come to pass. In contrast, reason and better judgment are effective deterrents to incivility, despotism, and war.

In sum, emotions can serve as important catalysts for academic accomplishment in the arts. Otherwise, however, students, and ultimately society, are better off by learning to temper their emotions while nurturing judgment, tolerance, fairness, and understanding--all of which are products of reason and critical thinking.

112. "Some educational systems emphasize the development of students' capacity for reasoning and logical thinking, but students would benefit more from an education that also taught them to explore their own emotions."
一些教育体系强调学生逻辑推理思维能力的发展，但是那些教学生们探究自身情绪的教育对学生们才更有好处。
教育之客观与主观

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Issue 113
"It is primarily through our identification with social groups that we define ourselves."

I strongly agree that we define ourselves primarily through our identification with social groups, as the speaker asserts. Admittedly, at certain stages of life people often appear to define themselves in other terms. Yet, in my view, during these stages the fundamental need to define one's self through association with social groups is merely masked or suspended.

Any developmental psychologist would agree that socialization with other children plays a critical role in any child's understanding and psychological development of self. At the day-care center or in the kindergarten class young children quickly learn that they want to play with the same toys at the same time or in the same way as some other children. They come to understand generally what they share in common with certain of their peers---in terms of appearance, behavior, likes and dislikes--and what they do not share in common with other peers or with older students and adults. In other words, these children begin to recognize that their identity inextricably involves their kinship with certain peers and alienation from other people. As children progress to the social world of the playground and other after-school venues, their earlier recognition that they relate more closely to some people than to others evolves into a desire to form well-defined social groups, and to set these groups apart from others. Girls begin to congregate apart from boys; clubs and cliques are quickly formed--often with exclusive rituals, codes, and rules to further distinguish the group's members from other children. This apparent need to be a part of an exclusive group continues through high school, where students identify themselves in their yearbooks by the clubs to which they belonged. Even in college, students eagerly join clubs, fraternities, and sororities to establish their identity as members of social groups. In my observation children are not taught by adults to behave in these ways; thus this desire to identify oneself with an exclusive social group seems to spring from some innate psychological need to define one's self through one's personal associations.

However, as young adults take on the responsibilities of partnering, parenting, and working, they appear to define themselves less by their social affiliations and more by their marital status, parental status, and occupation. The last of these criteria seems particularly important for many adults today. When two adults meet for the first time, beyond initial pleasantries the initial question almost invariably is "What do you do for a living?" Yet in my opinion this shift in focus from one's belonging to a social group to one's occupation is not a shift in how we prefer to define ourselves. Rather, it is born of economic necessity--we don't have the leisure time or financial independence to concern ourselves with purely social activities. I find quite telling the fact that when older people retire from the world of work an interest in identifying with social groups--whether they be bridge clubs, investment clubs, or country clubs--seems to reemerge. In short, humans seem possessed by an enduring need to be part of a distinct social group--a need that continues throughout life's journey.

In sum, I agree that people gain and maintain their sense of self primarily through their belonging to distinct social groups. Admittedly, there will always be loners who prefer not to belong, for whatever reasons; yet loners are the exception. Also, while many working adults might temporarily define themselves in terms of their work for practicality's sake, at bottom we humans are nothing if not social animals.

113. "It is primarily through our identification with social groups that we define ourselves."
如果我们要定位自己最重要是要定位自己所处的社会团体。
少数和多数之自我定位

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Issue 114
"Humanity has made little real progress over the past century or so. Technological innovations have taken place, but the overall condition of humanity is no better. War, violence, and poverty are still with us. Technology cannot change the condition of humanity."

Have technological innovations of the last century failed to bring about true progress for humanity, as the statement contends? Although I agree that technology cannot ultimately prevent us from harming one another, the statement fails to account for the significant positive impact that the modern-industrial and computer revolutions have had on the quality of life at least in the developed world.

I agree with the statement insofar as there is no technological solution to the enduring problems of war, poverty, and violence, for the reason that they stem from certain aspects of human nature--such as aggression and greed. Although future advances in biochemistry might enable us to "engineer away" those undesirable aspects, in the meantime it is up to our economists, diplomats, social reformers, and jurists--not our scientists and engineers--to mitigate these problems. Admittedly, many technological developments during the last century have helped reduce human suffering. Consider, for instance, technology that enables computers to map Earth's geographical features from outer space. This technology allows us to locate lands that can be cultivated for feeding malnourished people in third-world countries. And, few would disagree that humanity is the beneficiary of the myriad of 20th-Century innovations in medicine and medical technology--from prostheses and organ transplants to vaccines and lasers.

Yet, for every technological innovation, helping to reduce human suffering is another that has served primarily to add to it. For example, while some might argue that nuclear weapons serve as invaluable "peace-keepers," this argument flies in the face of the hundreds of thousands of innocent people murdered and maimed by atomic blasts. More recently, the increasing use of chemical weapons for human slaughter points out that so-called "advances" in biochemistry can amount to net losses for humanity.

Notwithstanding technology's limitations in preventing war, poverty, and violence, 20th-Century technological innovation has enhanced the overall standard of living and comfort level of developed nations. The advent of steel production and assembly-line manufacturing created countless jobs, stimulated economic growth, and supplied a plethora of innovative conveniences. More recently, computers have helped free up our time by performing repetitive tasks; have aided in the design of safer and more attractive bridges, buildings, and vehicles; and have made possible universal access to information.

Of course, such progress has not come without costs. One harmful byproduct of industrial progress is environmental pollution, and its threat to public health. Another is the alienation of assembly-line workers from their work. And, the Internet breeds information overload and steals our time and attention away from family, community, and coworkers. Nevertheless, on balance both the modern-industrial and computer revolutions have improved our standard of living and comfort level; and both constitute progress by any measure.

In sum, enduring problems such as war, poverty, and violence ultimately spring from human nature, which no technological innovation short of genetic engineering can alter. Thus the statement is correct in this respect. However, if we define "progress" more narrowly--in terms of economic standard of living and comfort level--recent technological innovations have indeed brought about clear progress for humanity.

114. "Humanity has made little real progress over the past century or so. Technological innovations have taken place, but the overall condition of humanity is no better. War, violence, and poverty are still with us. Technology cannot change the condition of humanity."
人类在过去的一百年左右止步不前。技术在不断进步而人类的整体条件却没有改。战争、暴力和贫困仍然困扰着我们。技术无法改变人类的处境。
技术进步之人类

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Issue 115
"It is through the use of logic and of precise, careful measurement that we become aware of our progress. Without such tools, we have no reference points to indicate how far we have advanced or retreated." 分3类的切入，容易立靶子不准确地说。

Do we need careful measurements and logic to determine whether and to what extent we are progressing or regressing? I agree that in certain endeavors quantitative measurements and logical analysis of data are essential for this purpose. However, in other realms objective data provides little guidance for determining progress. My view applies to individuals as well as society as a whole. 这样的开头结构在部分否定或者部分肯定中非常实用。

As for monitoring individual progress, the extent to which careful measurement and logical analysis of data are required depends on the specific endeavor. In the area of personal finance, objective measurements are critical. We might feel that we are advancing financially when we buy a new car or a better home, or when our salary increases. Yet these signs of personal economic success can be deceptive. Cars depreciate quickly in value, and residential real estate must appreciate steadily to offset ownership expenses. Even a pay raise is no sure sign of personal financial progress; if the raise fails to keep pace with the cost of living then the real salary is actually in decline.

In the area of one's physical well-being, however, quantitative measurement might be useful yet insufficient. Quantitative data such as blood pressure, cholesterol level, and body weight are useful objective indicators of physical health. Yet quantitative measurement and logic can only take us so far when it comes to physical well-being. Levels of physical discomfort and pain, the most reliable indicators of physical well-being, cannot be quantified. And of course our emotional and psychological well-being, which can have a profound impact on our physical health, defy objective measurement altogether.

On a societal level, as on a personal level, the extent to which careful measurement and logic are needed to determine progress depends on the endeavor. In macro-economics, as in personal finance, objective measurements are critical. For example, a municipality, state, or nation might sense that things are improving economically when its rate of unemployment declines. Yet if new jobs are in poor-paying positions involving unskilled labor, this apparent advance might actually be a retreat. And, a boom in retail sales might amount to regress if the goods sold are manufactured by foreign firms, who benefit from the boom at the expense of domestic business expansion. Technological progress also requires careful measurement. Advances in computer technology can only be determined by such factors as processing and transfer speeds, numbers of installations and users, amounts of data accessed, and so forth. And, advances in biotechnology are determined by statistical measurements of the effectiveness of new drugs and other treatments, and by demographic statistics regarding the incidence of the ailments that the technology seeks to ameliorate.

In contrast, socio-political progress is less susceptible to objective measurement. For instance, progress in social welfare might be measured by the number of homeless people, incidence of domestic violence, or juvenile crime rate. Yet would an increase in the number of single mothers on welfare indicate that our society is becoming more compassionate and effective in helping its victims, or would it indicate regress by showing that our private sector and education systems are failing? Moreover, when it comes to our legal system and to politics, progress has little to do with numbers, or even logic. For example, to what extent, if any, would more lenient gun ownership laws indicate progress, considering the competing interests of individual freedom and pubic safety? Do anti-abortion laws indicate a sociological advance or retreat? Or, when a political party gains greater control of a legislature by sweeping a particular election, is this progress or regress?

In sum, although the statement has merit, it unfairly generalizes. In areas such as finance, economics, and computing technology, all of which involve nothing but quantifiable data, nothing but careful measurement and logic suffice to determine the extent of progress. In other areas, such as health care and social welfare, determining progress requires both objective measurement and subjective judgment. Finally, progress in politics and law is an entirely subjective matter--depending on each individual's values, priorities, and interests.

115. "It is through the use of logic and of precise, careful measurement that we become aware of our progress. Without such tools, we have no reference points to indicate how far we have advanced or retreated."
通过逻辑和精确仔细的衡量，我们得以明白自己的进步。如果没有这些手段，我们就没有参考来了解我们进步了多少或者退步了多少。
技术进步之人类进步

zhangheng1020UID: 2130513

这个是漏掉的，补一下：
口水留了一键盘， 撞死算了......
Issue 116
"With the growth of global networks in such areas as economics and communication, there is no doubt that every aspect of society---including education, politics, the arts, and the sciences---will benefit greatly from international influences."

I agree that the globalization of economic and communication networks will heighten international influences in all four of the areas listed. However, while those influences will no doubt benefit education and the sciences, the nature of those influences on the arts and on politics will probably be a mixed one beneficial in some respects yet detrimental in others.

The dearest and most immediate beneficiaries of international influences are students. When students learn more about other cultures, systems of government, religions, and so forth, they advance their knowledge and grow in their understanding of humanity--which is, after all, the final objective of education. Emerging distance-learning technologies, made practicable now by the Internet, will no doubt carry an especially profound international influence on education. Distance learning will permit a class of students located all over the world to video-conference simultaneously with a teacher and with one other, thereby enlivening and enriching educational experiences.

The sciences dearly benefit from international influences as well. After all, principles of physics, chemistry, and mathematics know no political boundaries; thus a useful insight or discovery can come from a researcher or theorist anywhere in the world. Accordingly, any technology that enhances global communication can only serve to advance scientific knowledge. For example, astronomers can now transmit observational data to other scientists throughout the world the instant they receive that data, so that the entire global community of astronomers can begin interpreting that data together in a global brain-storming session. The sciences also benefit from multi-national economic cooperation. Consider, for instance, the multi-national program to establish a human colony on the Moon. This ambitious project is possible only because participating nations are pooling their economic resources as well as scientific talents.

With respect to the arts, however, the speaker's claim is far less convincing. It might seem that if artists broaden their cultural exposure and real-world experience their art works would become richer and more diverse. However, the logical consequence of increasing international influence on the arts is a homogenous global culture in which art becomes increasingly the same. The end result is not only a chilling effect on artistic creativity, but also a loss of cultural identity, which seems to be an important sociological and psychological need.

The impact of global networking on political relations might turn out to be a mixed one as well. Consider, for instance, the current unification of Europe's various monetary systems. Since Europe's countries are become economically interdependent, it would seem that it would be in their best interests to cooperate politically with one another. However, discord over monetary policy might result in member countries withdrawing from the Community, and in a political schism or other falling out. Consider also (这个用法我很少见，不推荐) the burgeoning global communications network. On the one hand, it would seem that instant face-to-face communication between diplomats and world leaders would help avert and quell political and military crises. By the same token, however, global networking renders any nation's security system more vulnerable. This point is aptly illustrated by a recent incident involving a high-ranking Pentagon official who stored top-secret fries on his home computer, which was connected to the Internet without any firewall precautions. Incidents such as this one might prompt the world's governments to become more protective of their sovereignty, more insular, and even paranoid.

In sum, growing international influences that result naturally from global communications and economic networks can only serve to facilitate education and to advance scientific knowledge. However, although the same influences no doubt will have an impact on the arts and on international politics, the speaker's claim that those influences will be beneficial is dubious, or at least premature, given that global networking is still in its nascent stages.

116. "With the growth of global networks in such areas as economics and communication, there is no doubt that every aspect of society—including education, politics, the arts, and the sciences—will benefit greatly from international influences."
随着全球网络在经济和通讯等领域中的发展，毫无疑问，社会的各个领域——包括教育、政治、、艺术和科学——都会从国际影响中获益匪浅。
全球化

[ 本帖最后由 zhangheng1020 于 2006-2-2 04:47 编辑 ]

zhangheng1020UID: 2130513

Issue 119
"When research priorities are being set for science, education, or any other area, the most important question to consider is: How many people's lives will be improved if the results are successful?"

Should researchers focus on areas that are likely to result in the greatest benefit to the most people, as the speaker suggests? I agree insofar as areas of research certain to result in immediate and significant benefits for society should continue to be a priority. Yet, strictly followed, the speaker's recommendation would have a harmful chilling effect on research and new knowledge. This is particularly true in the physical sciences, as discussed below.

Admittedly, scientific research whose societal benefits are immediate, predictable, and profound should continue to be a high priority. For example, biotechnology research is proven to help cure and prevent diseases; advances in medical technology allow for safer, less invasive diagnosis and treatment; advances in genetics help prevent birth defects; advances in engineering and chemistry improve the structural integrity of our buildings, roads, bridges, and vehicles; information technology enables education; and communication technology facilitates global peace and participation in the democratic process. To demote any of these research areas to a lower priority would be patently foolhardy, considering their proven benefits to so many people.

However, this is not to say that research whose benefits are less immediate or clear should be given lower priority. For three reasons, all avenues of scientific research should be afforded equal priority. First of all, if we strictly follow the speaker's suggestion, who would decide which areas of research are more worthwhile than others? Researchers cannot be left to decide. Given a choice, they will pursue their own special areas of interest, and it is highly unlikely that all researchers could reach a fully informed consensus as to what areas are most likely to help the most people. Nor can these decisions be left to regulators and legislators, who would bring to bear their own quirky notions about what is worthwhile, and whose susceptibility to influence-peddlers renders them untrustworthy in any event. A telling example of the inherent danger of setting "official" research priorities involves the Soviet government's attempts during the 1920s to not only control the direction and the goals of its scientists' research but also to distort the outcome of that research--ostensibly for the greatest good of the greatest number of people. During the 1920s the Soviet government quashed certain areas of scientific inquiry, destroyed entire research facilities and libraries, and caused the sudden disappearance of many scientists who were viewed as threats the state's authority. Not surprisingly, during this period no significant scientific advances occurred under the auspices of the Soviet government. Secondly, to compel all researchers to focus only on certain areas would be to force many to waste their true talents. For example, imagine relegating today's preeminent astrophysicist Stephen Hawking to research the effectiveness of behavioral modification techniques in the reform of violent criminals. Admittedly, this example borders on hyperbole. Yet the aggregate effect of realistic cases would be to waste the intellectual talents of our world's researchers. Moreover, lacking genuine interest or motivation a researcher would be unlikely to contribute meaningfully to his or her "assigned" field. Thirdly, it is difficult to predict which research avenues will ultimately lead to the greatest contributions to society. Research areas whose benefits are certain often break little new ground, and in the long term so-called "cutting-edge" research whose potential benefits are unknown often prove most useful to society. One current example involves terraforming---creating biological life and a habitable atmosphere where none existed before. This unusual research area does not immediately address society's pressing social problems. Yet in the longer term it might be necessary to colonize other planets in order to ensure the survival of the human race; and after all, what could be a more significant contribution to society than preventing its extinction?

In sum, when it comes to setting priorities for research, at least in the sciences, the speaker goes too far by implying that research whose benefits are unknown are not worth pursuing. After all, any research worth doing delves into the unknown. In the final analysis, the only objective of research should be to discover truths, whatever they might be-- not to implement social policy.

119. "When research priorities are being set for science, education, or any other area, the most important question to consider is: How many people's lives will be improved if the results are successful?"
当研究的重点被置于科学、教育或者其他领域中时，最重要的问题就是要考虑如果研究获得成会有多少人的生活得以改。
技术进步之改人生活

zhangheng1020UID: 2130513

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

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

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

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

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

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

zhangheng1020UID: 2130513

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

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

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

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

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

zhangheng1020UID: 2130513

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

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

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

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

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

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

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

zhangheng1020UID: 2130513

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

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

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

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

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

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

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