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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

zhangheng1020UID: 2130513

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

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

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

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

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

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

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

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

zhangheng1020UID: 2130513

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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




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

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

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

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

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

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

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

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

zhangheng1020UID: 2130513

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

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

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

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

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

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

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

zhangheng1020UID: 2130513

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

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

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

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

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

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

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

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

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

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

zhangheng1020UID: 2130513

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

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

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

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

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

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

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

zhangheng1020UID: 2130513

Issue
"No amount of information can eliminate prejudice because prejudice is rooted in emotion, not reason." 非常棒的结构，先分解，再各个分析。

The speaker actually raises two distinct issues here: (1) whether information can eliminate, or at least help reduce, prejudice; and (2) if not, whether this is because prejudice is rooted in emotion rather than reason. Despite the evidence to the contrary, I fundamentally agree with the speaker's essential claim that prejudice is here to stay because it is firmly rooted in emotion rather than reason.

Regarding the first issue, it would appear at first glance that prejudice is declining as a result of our becoming a more enlightened, or better informed, society. During the past quarter-decade, more so than any other period in human history, various voices of reason have been informing us that racial, sexual, and other forms of prejudice are unfounded in reason, morally wrong, and harmful to any society. During the 1960s and 1970s such information came from civil-rights and feminist activists; more recently the primary source of this information has been mainstream media, which now affirmatively touts the rights of various racial groups, women, and homosexuals. Moreover, increasing mobility and cultural awareness surely serve to inform people the world over that we are all essentially alike. It would seem that, as a result of this flood of information, we would be making clear progress toward eliminating prejudice. However, much of this so-called progress is forced upon us legislatively--in the form of anti-discrimination laws in the areas of employment, housing, and education, which now protect all significant minority groups. Without these laws, would we voluntarily refrain from the discriminatory behavior and other forms of prejudice that the laws prevent? Perhaps not.

Moreover, signs of prejudice are all around us today. Extreme factions still rally around bigoted demagogues; the number of "hate crimes" is increasing alarmingly; and the cultural gap between white Americans and African-Americans seems to be widening as the level of mutual distrust heightens. Besides, what appears to be respect for one another's differences may in fact be an increasing global homogeneity--that is, we are becoming more and more alike. In short, on a societal level an apparent decline of prejudice is actually legislated morality and increasing homogeneity. Accordingly, I find the speaker's threshold assertion--that no amount of information can eliminate prejudice-- compelling indeed.

The second issue that the statement raises is whether prejudice is learned or instinctive. If it were learned, then it would seem that by obtaining certain information, or by purging one's mind of certain disinformation, one could learn to not be prejudiced. Despite popular notions that this is possible, I have my doubts because these are age-old theories but we see little evidence that prejudice is on the wane. Thus it seems that the root of prejudice lies more in an instinctive, almost primal, sense of fear than in the sort of distrust that is learned and can therefore be "unlearned." Accordingly, I also find the speaker's second assertion--that prejudice is rooted in emotion---compelling as well.

In sum, despite a deluge of information debunking our false notions about people who are different than us, as a society it appears we have not reversed our inclination toward prejudice. Therefore, I find convincing the speaker's claim that prejudice is rooted in the sort of emotion that reason cannot override.

prejudice
prej.u.dice
AHD:[prµj“…-d¹s]
D.J.[6pred9*dis]
K.K.[6prWd9*d!s]
n.（名词）
An adverse judgment or opinion formed beforehand or without knowledge or examination of the facts.See Synonyms at predilection
偏见：未经了解或查明事实而预先所形成的反面的判断或看法参见 predilection
A preconceived preference or idea.
成见：预先的爱好或主意
The act or state of holding unreasonable preconceived judgments or convictions.
偏见：提前持有非理智判断或信念的行为或状态
Irrational suspicion or hatred of a particular group, race, or religion.
歧视：对特定群体、种族或宗教的非理性的怀疑或仇恨
Detriment or injury caused to a person by the preconceived, unfavorable conviction of another or others.
伤害：对他人抱有既成恶感的人所造成的损害或伤害
v.tr.（及物动词）
prej.u.diced， prej.u.dic.ing， prej.u.dic.es
To cause (someone) to judge prematurely and irrationally.
使产生先入之见：使（某人）做出不成熟和非理性的判断
To affect injuriously or detrimentally by a judgment or an act.See Synonyms at bias
损害：以判断或行为来造成损害性或伤害性的影响参见 bias

Middle English
中古英语
from Old French
源自 古法语
from Latin praei¿m
源自 拉丁语 praei¿m
prae- [pre-]
prae- [前缀，表“先于”]
i¿m [judgment]  from i¿x  i¿dic- [judge] * see deik-
i¿m [判断]  源自 i¿x  i¿dic- [判断] *参见 deik-

zhangheng1020UID: 2130513

Issue 152
"The only responsibility of corporate executives, provided they stay within the law, is to make as much money as possible for their companies."
漂亮的组织，干净的语言，精彩的句式。倒装和强调句恰如其分的表达精妙的思想。

Should the only responsibility of a business executive be to maximize business profits, within the bounds of the law? In several respects this position has considerable merit; yet it ignores certain compelling arguments for imposing on businesses additional obligations to the society in which they operate.

On the one hand are two convincing arguments that profit maximization within the bounds of the law should be a business executive's sole responsibility. First, imposing on businesses additional duties to the society in which they operate can, paradoxically, harm that society. Compliance with higher ethical standards than the law requires--m such areas as environmental impact and workplace conditions--adds to business expenses and lowers immediate profits. In turn, lower profits can prevent the socially conscious business from creating more jobs, and from keeping its prices low and the quality of its products and services high. Thus if businesses go further than their legal duties in serving their communities the end result might be a net disservice to those communities.

Secondly, by affirming that profit maximization within legal bounds is the most ethical behavior possible for business, we encourage private enterprise, and more individuals enter the marketplace in the quest of profits. The inevitable result of increased competition is lower prices and better products, both of which serve the interests of consumers. Moreover, since maximizing profits enhances the wealth of a company's stakeholders, broad participation in private enterprise raises the wealth of a nation, expands its economy, and raises its overall standard of living and quality of life.

On the other hand are three compelling arguments for holding business executives to certain responsibilities m addition to profit maximization and to compliance with the letter of the law. First, a growing percentage of businesses are related to technology, and haws often lag behind advances in technology. As a result, new technology-based products and services might pose potential harm to consumers even though they conform to current laws. For example, Internet commerce is still largely unregulated because our lawmakers are slow to react to the paradigm shift from brick-and-mortar commerce to e-commerce. As a result, unethical marketing practices, privacy invasion, and violations of intellectual-property rights are going unchecked for lack of regulations that would clearly prohibit them.

Secondly, since a nation's laws do not extend beyond its borders, compliance with those laws does not prevent a business from doing harm elsewhere. Consider, for example, the trend among U.S. businesses in exploiting workers in countries where labor laws are virtually non-existent in order to avoid the costs of complying with U.S. labor laws.

Thirdly, a philosophical argument can be made that every business enters into an implied social contract with the community that permits it to do business, and that this social contract, although not legally enforceable, places a moral duty on the business to refrain from acting in ways that will harm that community.

In sum,[ii I agree with the statement insofar as in seeking to maximize profits a business serves not only itself but also its employees, customers, and the overall economy. Yet today's rapidly changing business environment and increasing globalization call for certain affirmative obligations beyond the pursuit of profit and mere compliance with enforceable rules and regulations. Moreover, in the final analysis any business is indebted to the society in which it operates for its very existence, and thus has a moral duty, regardless of any legal obligations, to pay that debt.

152. "The only responsibility of corporate executives, provided they stay within the law, is to make as much money as possible for their companies."
公司的经营者们唯一的责任就是在法律规定范围之内为他们的公司赚尽可能多的钱。
responsibility
re.spon.si.bil.i.ty
AHD:[r¹-sp¼n”s…-b¹l“¹-t¶]
D.J.[ri7sp%ns*6biliti8]
K.K.[r!7sp$ns*6b!l!ti]
n.（名词）
【复数】 re.spon.si.bil.i.ties
The state, quality, or fact of being responsible.See Synonyms at obligation
负责任：负责任的状态、品质或事实参见 obligation
Something for which one is responsible; a duty, an obligation, or a burden.
责任：一个人应对之负责的事情；职责、义务或负担

zhangheng1020UID: 2130513

Issue 153
"Students should bring a certain skepticism to whatever they study. They should question what they are taught instead of accepting it passively."

The speaker contends that students should be skeptical in their studies, and should not accept passively whatever they are taught. In my view, although undue skepticism might be counterproductive for a young child's education, I strongly agree with the speaker otherwise. If we were all to accept on blind faith all that we are taught, our society would never progress or evolve.

Skepticism is perhaps most important in the physical sciences. Passive acceptance of prevailing principles quells innovation, invention, and discovery. In fact, the very notion of scientific progress is predicated on rigorous scientific inquiry--in other words, skepticism. And history is replete with examples of students of science who challenged what they had been taught, thereby paving the way for scientific progress. For example, in challenging the notion that the Earth was in a fixed position at the center of the universe, Copernicus paved the way for the corroborating observations of Galileo a century later, and ultimately for Newton's principles of gravity upon which all modern science is based. The staggering cumulative impact of Copernicus' rejection of what he had been taught is proof enough of the value of skepticism.

The value of skepticism is not limited to the physical sciences, of course. In the fields of sociology and political science, students must think critically about the assumptions underlying the status quo; otherwise, oppression, tyranny and prejudice go unchecked. Similarly, while students of the law must learn to appreciate timeless legal doctrines and principles, they must continually question the fairness and relevance of current laws. Otherwise, our laws would not evolve to reflect changing societal values and to address new legal issues arising from our ever-evolving technologies.

Even in the arts, students must challenge established styles and forms rather than learn to imitate them; otherwise, no genuinely new art would ever emerge. Bee-bop musicians such as Charlie Parker demonstrated through their wildly innovative harmonies and melodies their skepticism about established rules for harmony and melody. In the area of dance Ballanchine showed by way of his improvisational techniques his skepticism about established rules for choreography. And Germany's Bauhaus School of Architecture, to which modern architecture owes its existence, was rooted in skepticism about the proper objective, and resulting design, of public buildings.

Admittedly, undue skepticism might be counterproductive in educating young children. I am not an expert in developmental psychology; yet observation and common sense informs me that youngsters must first develop a foundation of experiential knowledge before they can begin to think critically about what they are learning. Even so, in my view no student, no matter how young, should be discouraged from asking "Why?" and "Why not?"

To sum up, skepticism is the very stuff that progress is made of, whether it be in science, sociology, politics, the law, or the arts. Therefore, skepticism should be encouraged at all but the most basic levels of education.

153. "Students should bring a certain skepticism to whatever they study. They should question what they are taught instead of accepting it passively."
无论学生们学习什么都应该带着一定的疑问。学生们应该质疑老师教授的东西而不只是被动的接受。
教育问题之学而好问

zhangheng1020UID: 2130513

Issue 154
"Both parents and communities must be involved in the local schools. Education is too important to leave solely to a group of professional educators."

Should parents and communities participate in local education because education is too important to leave to professional educators, as the speaker asserts? It might be tempting to agree with the speaker, based on a parent's legal authority over, familiarity with, and interest in his or her own children. However, a far more compelling argument can be made that, except for major decisions such as choice of school, a child's education is best left to professional educators.

Communities of parents concerned about their children's education rely on three arguments for active parental and community participation in that process. The first argument, and the one expressed most often and vociferously, is that parents hold the ultimately legal authority to make key decisions about what and how their own children learn including choice of curriculum and text books, pace and schedule for learning, and the extent to which their child should learn alongside other children. The second argument is that only a parent can truly know the unique needs of a child including what educational choices are best suited for the child. The third argument is that parents are more motivated--by pride and ego--than any other person to take whatever measures are needed to ensure their children receive the best possible education.

Careful examination of these three arguments, however, reveals that they are specious at best. As for the first one, were we to allow parents the right to make all major decisions regarding the education of their children, many children would go with little or no education. In a perfect world parents would always make their children's education one of their highest priorities. Yet, in fact many parents do not. As for the second argument, parents are not necessarily best equipped to know what is best for their child when it comes to education. Although most parents might think they are sufficiently expert by virtue of having gone through formal education themselves, parents lack the specialized training to appreciate what pedagogical methods are most effective, what constitutes a balanced education, how developmental psychology affects a child's capacity for learning at different levels and at different stages of childhood. Professional educators, by virtue of their specialized training in these areas, are far better able to ensure that a child receives a balanced, properly paced education.

There are two additional compelling arguments against the speaker's contention. First, parents are too subjective to always know what is truly best for their children. For example, many parents try to overcome their own shortcomings and failed self-expectations vicariously through their children's accomplishments. Most of us have known parents who push their child to excel in certain areas--to the emotional and psychological detriment of the child. Secondly, if too many parties become involved in making decisions about day-to-day instruction, the end result might be infighting, legal battles, boycotts, and other protests, all of which impede the educational process; and the ultimate victims are the children themselves. Finally, in many jurisdictions parents now have the option of schooling their children at home, as long as certain state requirements are met. In my observation, home schooling allows parents who prefer it great control over a child's education, while allowing the professional educators to discharge their responsibilities as effectively as possible--unfettered by gadfly parents who constantly interfere and intervene.

In sum, while parents might seem better able and better motivated to make key decisions about their child's education, in many cases they are not. With the possible exceptions of responsible home-schoolers, a child's intellectual, social, and psychological development is at risk when communities of parents dominate the decision-making process involving education.

154. "Both parents and communities must be involved in the local schools. Education is too important to leave solely to a group of professional educators."
父母和社会都必须参与到地方的学校中。教育太重要了以至于不能把教育完全交给一群职业教育者。
教育之合作