听力原文:There are two factors which determine an individual's intelligence. The first is the sort of brain he is born with. Human brains differ considerably, me being more capable than others. But no matter how good a brain he has to begin with an individual will have a low order of intelligence unless he has opportunities to learn. So the second factor is what happens to the individual — the sort of environment in which he is.
The importance of environment in determining an individual's intelligence can be demonstrated by the case history of the identical twins, Peter and Mark. Being identical, the twins had identical brains at birth, end their growth processes were the same. When the twins were three months old, their parents died, and they were placed in separate homes. Peter was reared by parents of low intelligence in an isolated community with poor educational opportunities.
Mark, on the other hand, was raised in the home of rich parents who had been to college. He was read to as a child, sent to a good school, and given every opportunity to be stimulated intellectually. This environmental difference continued until the twins were in their late teens, when they were given tests to measure their intelligence. Peter's score was 85, well below the level he might have attained if reared under average conditions. Mark' s score was 125, twenty-five points above the average and fully forty points higher than his identical brother. Given equal opportunities, the twins would have tested at roughly the same level.
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A.Children reared under average conditions possess average intelligence.
B.Lack of opportunity prevents the growth of intelligence.
C.An individual's intelligence is determined chiefly by his environment.
D.Changes of environment produce changes in the brain structure.
Instead of trying to reduce the discontent felt, try to raise the level or quality of the discontent. Perhaps the most that can be hoped for is to have high-order discontent in today' s society, discontent about things that really matter.【76】 Rather than evaluating programs in terms of how happy they make people, how satisfied those people become, programs must be evaluated in terms of the quality of the discontent they engender. For example, if consultant wants to assess, whether or not an organization is healthy, he doesn' t ask, "Is there an absence of complaints?" but rather, "What kinds of complaints are there?"
【77】 Instead of trying to make gradual changes in small increments, make big changes. After all, big changes are relatively easier to make than are small ones. Some people assume that the way to bring about improvement is to make the change small enough so that nobody will notice it. This approach has never worked, and one can' t help but wonder why such thinking continues. Everyone knows how to resist small changes; they do it all the time. If, however, the change is big enough, resistance can' t be mobilized against it.【78】 Management can make a sweeping organizational change, but just let a manager, try to change someone' s desk from here to there, and see the great difficulty he encounters. All change is resisted, so the question is how can the changes be made big enough so that they have a chance of succeeding?
Buck Minster Fuller has said that instead of reforms society needs new forms; e. g. , in order to reduce traffic accidents, improve automobiles and highways instead of trying to improve drivers. The same concept should be applied to human relations. There' s a need to think in terms of social architecture, and to provide arrangements among people that evoke what they really want to see in them selves.【79】 Mankind takes great pains with physical architecture, and is beginning to concern it self with the design of systems in which the human being is a component. But most of these designs are only for safety, efficiency, or productivity. System designs are not made to affect those aspects of life people care most about such as family life, romance, and esthetic experiences.【80】 Social technology as well as physical technology need to be applied in making human arrangements that will transcend anything mankind has yet experienced. People need not be victimized by their environments; they can be fulfilled by them.
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When we talk about intelligence, we do not mean the ability to get a good score on a certain kind of test, or even the ability to do well in school. These are at best only indicators of something larger, deeper, and far more important. By intelligence we mean a style. of life, a way of behaving in various situations. The true test of intelligence is not how much we know what to do, but how we behave when we don’t know what to do.
The intelligent person, young or old, meeting a new situation or problem, opens himself up to it. He tries to take in with mind and senses everything he can about it. He thinks about it, instead of about himself or what it might cause to happen to him. He grapples (努力克服) with it boldly, imaginatively, resourcefully (机智地), and if not confidently, at least hopefully: if he fails to master it, he looks without fear or shame at his mistakes and learns what he can from them. This is intelligence. Clearly its roots lie in a certain feeling about life, and one’s self with respect to life. Just as clearly, unintelligence is not what most psychologists seem to suppose, the same thing as intelligence, only less of it. It is an entirely different style. of behavior, arising out of entirely different set of attitudes.
Years of watching and comparing bright children with the not-bright, or less bright, have shown that they are very different kinds of people. The bright child is curious about life and reality, eager to get in touch with it, embrace (捉住机会) it, unite himself with it. There is no wall; no barrier, between himself and life. On the other hand, the dull child is far less curious, far less interested in what goes on and what is real, more inclined (倾向于) to live in a world of fantasy. The bright child likes to experiment, to try things out. He lives by the maxim (格言) that there is more than one way to skin a cat. If he can’t do something one way, he’ll try another. The dull child is usually afraid to try at all. It takes a great deal of urging to get him to try even once; if that try fails, he is through.
Nobody starts off stupi
D.Hardly an adult in a thousand, or ten thousand, could in any three years of his life learn as much, grow as much in his understanding of the world around him, as every infant (婴儿) learns and grows in his first three years. But what happens, as we grow older, to this extraordinary capacity for learning and intellectual growth? What happens is that it is destroyed, and more than by any other one thing, it is destroyed by the process that we misname education – a process that goes on in most homes and schools.
11. The writer believes that intelligence is doing well on some examinations.
A.True
B.False
12. The writer believes that “unintelligence” is a particular way of looking at the world.
A.True
B.False
13. Why does the writer say that education is misnamed?
A.Because it takes place more in homes than in school.
B.Because it discourages intellectual growth.
C.Because it helps dull children with their problems.
D.Because it helps children understand the world around them.
14. “There’s more than one way to skin a cat.” Which of the following maxims has a similar meaning to this one?
A.If at first you don’t succeed, try, try, and try again.
B.All work and no play makes Johnny a dull boy.
C.Make new friends and keep the old; one is silver and the other is gold.
D.Make hay while the sun shines.
15. “It is an entirely different style. of behavior, arising out of an entirely different set of attitudes.” “It” in this sentence refers to () .
A.intelligence
B.behavior
C.life
D.unintelligence