Electronic image manipulation arrived in force in the 1980s with a new type of computers that cost on the order of $500,000 or more and occupied and entire room. More compact and far less expensive desktop systems soon appeared, capable of, at least, limited image control and available at chain-store prices.
The ever-rising flood of digitized visual information may not, as some critics fear, fatally destroy the certainty of photographic evidence. Yet many observers agree that both suppliers and consumers of photographic information must exercise greater care than before to tell fact from falsehood in the images they use.
26.Which of the following magazines was accused of distorting the murderer’s photograph by many readers? A．Time.
B．Newsweek.
D．Not mentioned in the passage
C．Washington Post.
27.Nowadays, electronic image alterations are . A．unbearably expensive B．more expensive in the States C．only available in chain stores D．far less expensive than before
28.The digitized alteration technique is . A．developing with great care B．very capable and developing rapidly C．strongly criticized due to its easy access
D．fatal in destroying the certainty of photographic evidence
29.According to the passage, which of the following statements is NOT true?
A．With digitized alteration techniques, a photograph may be scanned, digitized and altered. B．With digitized alteration techniques, the digitized images can be stored in a data base or transformed for video-screen display.
C．With digitized alteration techniques, both suppliers and consumers of photographic information are able to tell fact from falsehood in the image they use.
D．With digitized alteration techniques, it is possible for the computer operators to control the image almost in any conceivable way.
30.What is the author’s attitude toward the technique of digitized image manipulation? A．Critical. C．Indifferent.
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B．Objective. D．Supportive.
Passage 3
The importance of symbols as a source of cultural diversity can be seen in the dress codes and hairstyles of different societies. In most situations, the symbolism of clothing and hairstyles communicates different messages ranging from political beliefs to identification with specific ethnic or religious groups. The tartan(格子呢) of a Scottish clan, the black leather jacket and long hair of a motorcycle gang member in the United States, and the veil of an Islamic woman in Saudi Arabia provide a symbolic vocabulary that creates cultural diversity.
Many examples of clothing styles could be used to illustrate how symbols are used to produce cultural diversity. Consider, for instance, changing dress codes in the United States. During the 1960s, many young people wore jeans, sandals, and beads to symbolize their rebellion against what they conceived as the conformist inclinations of American society. By the 1980s, many of the same people were wearing “power suits” as they sought to advance up the corporate ladder.
An example of how hairstyles can create meaningful symbolic codes can be seen in a group known as the Rastafarians(sometimes known as Rastas or Rastaman) of Jamaica. The majority of the people of Jamaica are of African descent. During the eighteenth and nineteenth centuries, they were brought to Jamaica by European slave traders to work on plantations. The Rastafarians are a specific religious group within Jamaica who believe that Haile Selassie(1892-1975), the former emperor of Ethiopia, whose original name was Ras Tafari, was the black Messiah who appeared in the flesh for the redemption of all blacks exiled in the world of white oppression. Rastafarian religion fuses Old Testament teachings, Christian mysticism, and Afro-Jamaican religious beliefs. The Rastafarian movement originated as a consequence of harsh economic, political, and living conditions in the slums of Jamaica.
In the 1950s, during the early phase of the Rastafarian movement, some male members began to grow their hair in “locks” or “dreadlocks” to symbolize their religious and political commitments. This hairstyle became well known in Western society through reggae(强节奏黑人音乐) music and Rasta musicians such as the late Bob Marley. Rastafarians derive the symbolism of the dreadlock hairstyle of the Rastafarians from the Bible. They view the unshaven man as the natural man and invoke Samson as one of the most important figures in the Bible. Dreadlocks also reflect a dominant symbol within the Rastafarian movement, the lion, which is associated with Haile Selassie, one of whose titles was the “Conquering Lion of Judah(犹大).”To simulate the spirit of the lion, some Rastas do not cut their hair, sometimes growing their locks 20 inches or more.
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Thus, to a great extent, culture consists of a network of symbolic codes that enhance values, beliefs, worldviews, and ideologies within a society, Humans go to a great length to create symbols that provide meaning for individuals and groups. These symbolic meanings are a powerful source of cultural diversity.
31.What is the main idea of this selection?
A．Hairstyles and dress codes identify political beliefs in diverse societies. B．The Rastafarian movement symbolized a religious and political commitment. C．Symbols provide meaning and a satisfaction of biological needs in society.
D．Hairstyles and dress codes can be important symbols of cultural diversity in different societies. 32.The author uses the examples of the Scottish tartan, the motorcycle jacket, and the Islamic veil to show . A．the political power of dress codes in different societies B．the diversity of clothing styles throughout the world
C．dress codes that symbolize different ethnic and religious groups D．the resistance to change of culturally different groups
33.The author suggests that the young people wearing jeans in the 1960s wore “power suits” in the 1980s because . A．styles changed
B．the American government changed D．both outfits symbolized rebellion
C．their attitudes and goals changed
34.All of the following are true of the Rastafarians EXCEPT . A．they believe that Emperor Haile Selassie was the black Messiah B．they are the original natives of Jamaica
C．they are a religious group with political commitments D．they formed as a result of harsh living conditions in Jamaica 35.The Rastafarian movement began . A．at the beginning of the nineteenth century B．around the middle of the twentieth century C．before European slave traders arrived D．in the early eighteenth century
Passage 4
A child who has once been pleased with a tale likes, as a rule, to have it retold in identically the same words, but this should not lead parents to treat printed fairy stories as sacred texts. It is always much better to tell a story than read it out of a book, and, if a parent can produce what, in the actual circumstances of the time and the individual child, is an improvement on the printed text,
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so much the better.
A charge made against fairy tales is that they harm the child by frightening him or arousing his sadistic impulses. To prove the latter, one would have to show in controlled experiment that children who have read fairy stories were more often guilty of cruelty than those who had not. Aggressive, destructive, sadistic(虐待狂的) impulses every child has and, on the whole, their symbolic verbal discharge seem to be rather a safety valve than an incitement to overt action. As to fears, there are , I think, well-authenticated cases of children being dangerously terrified by some fairy story. Often, however, this arises from the child having heard the story once. Familiarity with the story by repetition turns the pain of fear into the pleasure of a fear faced and mastered.
There are also people who object to fairy stories on the grounds that they are not objectively true, that giants, witches, two-headed dragons, magic carpets, etc., do not exist; and that, instead of indulging his fantasies in fairy tales, the child should be taught how to adapt to reality by studying history and mechanics. I find such people, I must confess, so unsympathetic and peculiar that I do not know how to argue with them. If their case were sound, the world should be full of madmen attempting to fly from New York to Philadelphia on a broomstick or covering a telephone with kisses in the belief that it was their enchanted girlfriend.
No fairy story ever claimed to be a description of the external world and no sane child has ever believed that it was.
36.The author considers that a fairy story is more effective when it is . A．repeated without variation C．adapted by the parent A．beneficially channeled
B．treated with respect D．set in the present
B．given a destructive tendency D．effectively suppressed B．heard for the first time D．dramatically told
37.Fairy stories are a means by which children’s impulses may be . C．held back until maturity A．in a realistic setting C．repeated too often
38.According to the passage great fear can be stimulated in a child when the story is .
39.The advantage claimed for repeating a fairy story to young children is that it . A．makes them come to terms with their fears B．develops their power of memory
C．convinces them there is nothing to be afraid of D．encourages them not to have ridiculous beliefs
40.The author’s mentioning of broomsticks and telephones is meant to suggest that .
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A．fairy stories are still being made up
B．there might be confusion about different kinds of truth C．people try to modernize old fairy stories
D．there is more concern for children’s fears nowadays III.SKIMMING AND SCANNING
In this part there are 3 reading passages followed by 10 questions or unfinished statements. For each of them there are 4 answers marked A,B,C and D. Skim or scan the passages, then decide on the best answer or the best choice to complete the statement and write the corresponding letter on the ANSWER SHEET.(10 points,1 point each)
Passage 1
When we call someone a pig or a swine, we do not mean it as a compliment. But pigs do not deserve to be used as a symbol for an insult. They are probably not as dirty as they are made out to be. According to one pig keeper, swine are very clean when allowed to live in a clean environment. He feels pigs are usually dirty simply because their keepers don’t clean their pens. In any case, no one has proven that the pig that wallows in mud prefers that to a cool bath. Furthermore, pigs are smarter than most wallows in mud prefers that to a cool bath. Furthermore, pigs are smarter than most people think. Many farmers, for example, have observed that pigs frequently undo complicated bolts on gates in search of adventure or romance. So the next time you call someone a pig, perhaps he or she ought to be someone you wish to praise. 41.This passage deals with . A．the reasons why pigs are dirty B．people’s wrong perceptions of pigs C．how to insult or compliment people D．why people like to keep pigs
42.One pig keeper feels that pigs will stay clean if they are . A．given cool baths every day B．praised from time to time C．kept in a clean environment
D．allowed to seek adventure or romance
43.The detail that pigs “can undo complicated bolts on gates” supports the opinion that . A．pigs sometimes can be adventurous B．pigs are generally misunderstood by people C．pigs are also mischievous and romantic D．pigs are smarter than most people think
Passage 2
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