A. large farms with maximum production B. a theme park with 18 regional branches C. a tourist attraction featured in corn fields D. thrilling games created to tell a story
A. Conflicting interests lead to a high crime rate in the Corn Maze. B. Experience in the Corn Maze helps some people recover true selves. C. Free medical supplies are available in the Corn Maze market. D. Large area and cold temperature add to the difficulty exiting the Maze.
57. Which of the following statements is TRUE according to the passage?
B
As climate changes dramatically, catastrophic natural disasters look increasingly like the “new normal”.
What steps can we take to limit the destruction caused by natural disasters? One possible answer is using data to improve relief operations.
Let’s look at the April 2015 Gorkha earthquake, the worst to hit Nepal in over 80 years. Nearly 9,000 people were killed, some 22,000 injured.
Yet for all the destruction, the toll (伤亡人数) could have been far worse. Data --- and, in particular, a new type of social responsibility --- helped Nepal avoid a worse catastrophe.
Shortly after the earthquake, Ncell, Nepal’s largest mobile network operator shared its mobile data with the non-profit Swedish organisation, Flowminder. It then used this data to map population movements around the country, and these real-time maps allowed the government and humanitarian organisations to better target aid and relief.
The most striking part of the Flowminder-Ncell action is how data originally collected for private purposes was exchanged for public ends: an act of data responsibility.
Data responsibility is a concept still in development. But it is becoming increasingly apparent that it can play a central role in promoting a variety of public ends. However, most data remains locked up and the private possession of companies, governments and other organisations. This limits its public benefits.
Data responsibility can help organisations break down these private barriers and share their private data for the public good.
In order to fully exploit the potential of data, three conditions must be fulfilled. 1. A duty to share
This is perhaps the most evident duty: to share private data when it’s clear that it will serve the public good. Secondary use is not always popular among data holders but when done correctly, data sharing can have powerful social benefits.
2. A duty to protect
Sharing does involve risks, particularly to privacy, security and other individual rights. So it is urgent that organisations share responsibly, with every effort to protect both the data itself and the individuals who have provided their data (even if often without their knowing).
3. A duty to act
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For released data to serve the public good, officials and others must also adopt policies and interventions (介入) based on insights (洞察) gained from its release. To translate insights into impact, action is needed. And this often relies on vast and difficult changes in the face of personal interests and institutional barriers.
58. How did data help minimize the horrible disaster that hit Nepal? A. The government immediately released accurate earthquake data. B. Humanitarian organizations provided emergency and disaster relief. C. Ncell collected its data specifically for the earthquake relief operation. D. Flowminder used data to create real-time maps to maximize relief efforts. 59. It can be inferred from the text that _____. A. Data responsibility can play a central role in promoting various public ends. B. There are still barriers to overcome to act on available data responsibly. C. Organizations should be broken up so that data sharing can benefit society. D. Individuals’ data should be released with their permission to protect their rights. 60. What can be the best title for the text? A. Data responsibility: a new social good B. Data responsibility: a dream to be fulfilled C. Data responsibility: a blessing for earthquakes D. Data responsibility: a freedom from data control
C
The Bible begins with the creation of the world. As a consequence, in traditional Western thought the world is assumed to have been created by God. The Earth is associated with whatever is impermanent, imperfect, bodily and sinful. Heaven is the sphere of the permanent, perfect, spiritual and holy.
Traditional Chinese thought has no place for the idea of a creation. What exists has always existed and shall always do so. Accordingly there is no concept of necessary “improvement” or “correction” of the creation through such means as a Last Judgment.
Things are as they are simply because that is the way they are. The natural principle of order, common to all that exists, is called the Way (dao). The Way is not some sort of law or pattern that God or prophets (先知) forced on what exists. It reveals itself in the ongoing process of historical existence.
The Way is present not only in the physical world of nature --- where it expresses itself in the alternation of the seasons and in the growth cycle of plants and animals --- but also in the life of human society: a normal system of mutual (相互的) relations between humans. It implies loyalty of the subject to the ruler, obedience (顺从) of children to their parents, mutual reliability between friends, and so on. The norms of morality are thought to be in all persons from birth.
There is no such thing as an anti-Way, tempting(引诱) mankind into error. There is no such thing as a struggle between Light and Darkness, or between God and Evil. Crimes and misdeeds are seen as the result of an evil arising from stupidity, caused by the confusing influence of desires. Desires are normal, but must be kept under control.
____①____ As long as all people conduct themselves according to the one correct and normal
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Way, order (zhi) will be popular in society. Otherwise disorder (luan) will result. ____②____ People easily let themselves be tempted into forgetting morality in search of their own private aims, thus ignoring the “difference between human beings and wild beasts”. ____③____ Chinese thinkers were strongly worried about the horrors of misused and arbitrary power, of violence and of war. For them these things were Hell enough. ____④____ Blessedness, for Chinese thinkers, is not a condition to be hoped for after death, but in life on Earth in a well-ordered society. There is no Paradise other than what is brought about here and now by man on Earth.
61. In the Chinese view, the Way (dao) is a thought that _____. A. only exists in the life of human society B. has a link with creation of everything C. attaches importance to individual rights D. suggests everything obeys natural laws
62. Which of the following statements are less likely to fit into the Chinese frameworks of thinking? A. The Earth can be holy Heaven if it achieves order. B. Desires are what tempts people into Darkness and Evil. C. Paradise can be now and here in a well-ordered society. D. People behave according to the natural principle of order.
63. Where would the sentence “Traditional Chinese thought is acutely aware of how fragile a thing an
orderly society is.” best fit? A. ① B. ② C. ③ D. ④ 64. How does the author develop the passage? A. By comparing traditional western and Chinese thoughts B. By explaining principles behind people’s misbehaviors C. By distinguishing order (zhi) and disorder (luan) D. By describing a historical process of the Way
D
Although Bertha Young was thirty she still had moments like this when she wanted to run instead of walk, to take dancing steps on and off the pavement, to throw something up in the air and catch it again, or to stand still and laugh at --- nothing --- at nothing, simply.
What can you do if you are thirty and, turning the corner of your own street, you are overcome, suddenly by a feeling of happiness --- absolute happiness!
Oh, is there no way you can express it without being “drunk and disorderly”? How stupid civilisation is! Why be given a body if you have to keep it shut up in a case like a rare, rare fiddle (小提琴)?
“No, that about the fiddle is not quite what I mean,” she thought, running up the steps and feeling in her bag for the key --- she’d forgotten it, as usual --- and rattling the letter-box. “It’s not what I mean, because --- Thank you, Mary” --- she went into the hall. “Is nurse back?”
“Yes, M’m.”
I’ll go upstairs.” And she ran upstairs to the nursery.
Nurse sat at a low table giving Little B her supper after her bath. The baby looked up when she saw her mother and began to jump.
“Now, my lovey, eat it up like a good girl,” said nurse, setting her lips in a way that Bertha knew,
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and that meant she had come into the nursery at another wrong moment.
“Has she been good, Nanny?”
“She’s been a little sweet all the afternoon,” whispered Nanny. “We went to the park and I sat down on a chair and took her out of the pram (婴儿车) and a big dog came along and she pulled its ear. Oh, you should have seen her.”
Bertha wanted to ask if it wasn’t rather dangerous to let her pull a strange dog’s ear. But she did not dare to. She stood watching them, her hands by her side, like the poor little girl in front of the rich girl with the doll. The baby looked up at her again, stared, and then smiled so charmingly that Bertha couldn’t help crying:
“Oh, Nanny, do let me finish giving her her supper while you put the bath things away.
“Well, M’m, she oughtn’t to be changed hands while she’s eating,” said Nanny, still whispering. “It unsettles her; it’s very likely to upset her.”
How absurd it was. Why have a baby if it has to be kept --- not in a case like a rare, rare fiddle --- but in another woman’s arms?
“Oh, I must!” said she.
Very offended, Nanny handed her over.
“Now, don’t excite her after her supper. You know you do, M’m. And I have such a time with her after!”
Thank heaven! Nanny went out of the room with the bath towels.
“Now I’ve got you to myself, my little precious,” said Bertha, as the baby leaned against her.
She ate delightfully, holding up her lips for the spoon and then waving her hands. Sometimes she wouldn’t let the spoon go; and sometimes, just as Bertha had filled it, she waved it away to the four winds.
When the soup was finished Bertha turned round to the fire. “You’re nice --- you’re very nice!” said she, kissing her warm baby. “I’m fond of you. I like you.”
And indeed, she loved Little B so much --- her neck as she bent forward, her pretty toes as they shone transparent in the firelight --- that all her feeling of happiness came back again, and again she didn’t know how to express it --- what to do with it.
“You’re wanted on the telephone,” said Nanny, coming back in victory and seizing her Little B. 65. In paragraph 3 and 15, a “rare, rare fiddle” is used to show that _____. A. Bertha is frustrated by not feeling free to express her musical talents B. wealthy mothers are not allowed to look after their children C. Bertha considers her baby girl an extraordinary child D. people of a certain age are expected to follow a certain code of behavior
66. Nanny’s facial expression on seeing Bertha’s arrival in the nursery suggests _____ A. a vain attempt to hide her joy at seeing Bertha B. fear of dismissal from her job for untidy nursery C. dislike for Bertha’s ill-timed visits to the nursery D. a relief as she can at last eat her supper
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67. What does the underlined sentence in Paragraph 11 imply? A. Bertha wishes to have care-giving time with her baby B. Bertha lacks emotional and psychological strength C. Bertha desires a closer relationship with Nanny D. Bertha suffers from an unrealistic hope of having more babies
68. Which of the following best describes the relationship between Bertha and Nanny? A. Bertha feels that Nanny is a competent nurse and will do anything to liberate her from chores. B. Nanny considers herself the baby’s primary caregiver and Bertha just an occasional visitor.
C. Bertha prefers to leave the child in Nanny’s care so that she can fulfill her inappropriate fantasies.
D. Nanny is tired of working hard for Bertha and would like to find other pleasant employment. 69. In Nanny’s eyes, what was Bertha like? A. She is a kind employer but a strict mother. B. She is a thoughtless person and inexperienced mother. C. She is excited and is always lost in her overactive imagination. D. She is forgetful and has no sense of class distinctions in society.
70. Which of the following sentences best describes Nanny’s possessiveness (占有欲)?
A. “She’s been a little sweet all the afternoon,” whispered Nanny. “.... Oh, you should have seen her.” B. “Now, my lovey, eat it up like a good girl,” said nurse, setting her lips in a way that Bertha knew ... C. “Now, don’t excite her after her supper. You know you do, M’m. And I have such a time with her after!”
D. “You’re wanted on the telephone,” said Nanny, coming back in victory and seizing her Little B.
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There’s a contradiction in the way many of us behave online: we know we’re being watched all the time, and disapprove of the monitor by Google and the government. But the bounds of what’s considered too personal to be uploaded or shared online seems to shrink by the day.
I complain about the lack of privacy, for example, and yet I willingly and routinely trade it for convenience. I no longer run the risk of unforeseen delays on public transport; Google Maps will inform me of the fastest route to my destination; I no longer need to remember my friends’ birthdays; Facebook will urge me, and invariably appeal to me to post an update to remind people I exist. All I have to do is make my location, habits and beliefs transparent to their parent companies whenever they choose to check in on me.
So what’s going on? “Visibility is a trap,” explained the French philosopher Michel Foucault in Discipline and Punish: the Birth of the Prison (1975). Allowing oneself to be watched, and learning to watch others, is both attractive and dangerous. He took for example “Panopticon”, a prison where prisoners were observed from a tower manned by an invisible occupant. The prisoners would believe in the presence of the mysterious watchman, whether or not anyone was actually inside, and behave themselves.
According to Foucault, the dynamics of the Panopticon are similar to how generally people self-monitor in society. In the presence of ever-watching witness, people police themselves. They don’t
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