by while-reading, we mean activities that students do before they read the text in detail.（)

A . shims B . packing C . glands D . washer

A . to get the engine ready B . to respond to the engine C . to maneuver the engine D . to change the engine

A . A. spoken language B . B. body language C . C. spelling language D . D. written language

A . 正确 B . 错误

A . “prepare to stop the engine” B . “assemble an engine on its bedplate” C . “make an engine ready for starting” D . “dismantle an engine&rdquo

A . the clearance of the main bearing B . the play of the miler bearing C . the gap of the main bearing D . the tolerance of the main bearing

A . we will turn a blind eye to your illegal status B . we will examine the laws in a different way C . there are other ways of enforcing the law D . the existing laws must not be ignored

A . the distance between them remains the same B . the distance between them is changing C . the position between them is not changing D . their positions to the earth remain the same

A . prepare to stop the engine B . assemble an engine on its bedplate C . make an engine ready for starting D . make an engine run steadily

A.they cannot give an exact answer to AIDS patients B.they hesitate to tell the truth to AIDS patients who will die C.tehy need to think about whether patients will die of AIDS D.they have to make up excuses to comfort AIDS patients

future selves, and recognize past selves; against it we match our present self, Its primary function is to validate and re-create the self in all its individuality and distinctness. In doing so, it cements a sense of relationship between the self and the otherness of the book, and allows us a notion of ourselves as sociable. Its shared knowledge is vicarious experience; by this means we enlarge our understandings of what it means to be human, of the corporate 【M2】______ and independent nature of human society. The act of reading the book marks 【M3】______ both our difference in and our place in the human fabric. The more we read,【M4】______ the more we are. In the act of reading silently we are alone from the book,【M5】______ separate from one's own immediate surroundings. Yet in the act of reading 【M6】______ we enter other minds and other places, enlarge our dialogue with the world.【M7】______ Thus paradoxically, while disengaging from the immediate we are increasing its scope. In silence, reading activates a deeply creative function of consciousness. We are deeply committed to the narrative which we coexist while 【M8】______ engaged in reading. All kinds of present physical discomfort ness may be 【M9】______ unnoticed while we are reading, and actual time is replaced by narrative time. To imaginatively enter a fictional world by reading it is then both a liberation【M10】______ from self and an expansion of self. 【M1】

A．Friendly animals such as dogs should have been introduced. B．Men should remove the bad effect caused by cats. C．Man should have a better understanding of cats. D．Cats are not as valuable as other rare animals.

The first major energy transition was from wood to coal. For many centuries people used wood as a primary source of energy. By burning wood people were able to heat their homes, cook their food, and produce basic items. Most early societies grew up near a sufficient supply of wood. The main advantage of wood was that it was easy to get and easy to bum. During the early 1800's, some towns and villages began to make a transition from wood to coal as a basic source of energy, because they found that coal generally burns longer and at a higher temperature than wood, and a long-burning and hot-burning fuel was badly needed for the machines that were being used at that time. Another advantage of coal was that there was a lot of it and it was also easy to get. Besides, it could be easily shipped to faraway places. As a result of the transition from wood to coal, industry developed very rapidly. People were able to get more things and their standard of living went up. The second major energy transition was from coal to oil. We'll discuss it next week. Why did most early societies grow up near a sufficient supply of wood？ A．Because wood was safer than coal. B．Because wood burned longer than coal. C．Because there was more wood than coal. D．Because they used wood as primary source energy.

The ideas we have in America about the private ownership of productive property as a natural and universal right of mankind, perhaps of divine origin, are by no means universal and must be viewed as an invention of man rather than an order of God. Of course, we are completely trained to accept the idea of ownership of the earth and its products, raw and transformed. It seems not at all strange; in fact, it is quite difficult to imagine a society without such arrangements. If someone, some individuals, didn't own that plot of land, that house, that factory, that machine, that tower of wheat, how would we function？ What would the rules be？ Whom would we buy from and how would we sell？ It is important to acknowledge a significant difference between achieving ownership simply by taking or claiming property and owning what we tend to call the "fruit of labor." If I, alone or together with my family, work on the land and raise crops, or if I make something useful out of natural material, it seems reasonable and fair to claim that the crops or the objects belong to me or my family, are my property, at least in the sense that I have first claim on them. Hardly anyone would dispute that. In fact, some of the early radical workingmen's movements made (an ownership) claim on those very grounds. As industrial organization became more complex, however, such issues became vastly more intricate. It must be clear that in modem society the social heritage of knowledge and technology and the social organization of manufacture and exchange account for far more of the productivity of industry and the value of what is produced than can be accounted for by the labor of any number of individuals. Hardly any person can now point and say, "That--that right there--is the fruit of my labor." We can say, as a society, as a nation--as a world, really--that what is produced is the fruit of our labor, the product of the whole society as a collectivity. We have to recognize that the right of private individual ownership of property is man-made and constantly dependent on the extent to which those without property believe that the owner can make his claim, dependent on the extent to which those without stick. According to the passage, the concept of ownership probably ______. A．resulted from the concept of property right B．stemmed from the uncovered prehistoric ages C．arose from the generous blessing of the Creator D．originated from the undetected Middle Ages

A．express their displeasure with management by voting B．sell their stocks C．are allowed to vote by tap on the floor D．all of the above

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

A、spoken language B、body language C、spelling language D、written language