语法词汇
Which of the following CANNOT be used as a nominal substitute(名词替代词) ?
A.Much.
B.Neither.
C.One.
D.Quarter.
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M: Come in! Come in!
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W: I see. Like all these decorations?
M: Yes. (1) In my family, we have always had Christmas with all the trimmings, so we have a Christmas tree, decorations, gifts, Christmas songs, silly Christmas games, and most importantly, Christmas lunch. Come this way.
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W: I think I understand what “all the trimmings“ means now.
M: It’s an expression usually used with food, especially at Christmas and for the big roast dinners that we like to eat. I adore Sunday lunch with all the trimmings: roast meat, along with lots of vegetables and sauces and other traditional accompaniments.
W: Mm...
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But【C6】______everyone knows that taxation is necessary, different people have different ideas about【C7】______taxation should be arranged.
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Which of the following is a compound word(复合词) ? Nonsmoker. Meanness. Deadline. Misfit.
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I was standing in my kitchen wondering what to have for lunch when my friend Taj called.
“Sit down,“ she said.
I thought she was going to tell me she had just gotten the haircut from hell. I laughed and said, “ It can’t be that bad. “
But it was. Before the phone call, I had 30 years of retirement saving in a “safe“ fund with a brilliant financial guru(金融大亨). When I put down the phone, my savings were gone. I felt as if I had died and, for some unknown reason, was still breathing.
Since Bernie Madoffs arrest on charges of running a $65 million Ponzi scheme, I’ve read many articles about how we investors should have known what was going on. I wish I could say I had reservations about Madoff before “the Call“ , but I did not.
On New Year’s Eve, three weeks after we lost our savings, six of us Madoff people gathered at Taj’s house for dinner. As we were sitting around the table, someone asked, “ If you could have your money back right now, but it would mean giving up what you have learned by losing it, would you take the money or would you take what losing the money has given you?“
My husband was still in financial shock. He said, “I just want the money back. “ I wasn’t certain where I stood. I knew that losing our money had cracked me wide open. I’d been walking around like what the Buddhists call a hungry ghost; always focused on the bite that was yet to come, not the one in my mouth. No matter how much I ate or had or experienced, it didn’t satisfy me, because I wasn’t really taking it in, wasn’t absorbing it. Now I was forced to pay attention. Still, I couldn’t honestly say that if someone had offered me the money back, I would turn it down.
But the other four all said that what they were seeing about themselves was incalculable, and they didn’t think it would have become apparent without the ground of financial stability being ripped out from underneath them.
My friend Michael said, “I’d started to get complacent. It’s as if the muscles of my heart started to atrophy (萎缩). Now they’re awake, alive—and I don’t want to go back. “
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In the 19th century, there used to be a model of how to be a good person. There are all these torrents of passion flowing through you. Your job, as captain of your soul, is to erect dams to keep these passions in check. Your job is to just say no to laziness, lust, greed, drug use and the other sins.
These days that model is out of fashion. You usually can’t change your behaviour by simply resolving to do something. Knowing what to do is not the same as being able to do it. Your willpower is not like a dam that can block the torrent of self-indulgence. It’s more like a muscle, which tires easily. Moreover, you’re a social being. If everybody around you is overeating, you’ll probably do so, too.
The 19th-century character model was based on an understanding of free will. Today, we know that free will is bounded. People can change their lives, but ordering change is not simple because many things, even within ourselves, are beyond our direct control.
Much of our behaviour, for example, is guided by unconscious habits. Researchers at Duke University calculated that more than 40 percent of the actions we take are governed by habit, not actual decisions. Researchers have also come to understand the structure of habits—cue, routine, reward.
You can change your own personal habits. If you leave running shorts on the floor at night, that’ll be a cue to go running in the morning. Don’t try to ignore your afternoon snack craving. Every time you feel the cue for a snack, insert another routine. Take a walk.
Their research thus implies a different character model, which is supposed to manipulate the neural(神经系统) networks inside.
To be an effective person, under this model, you are supposed to coolly examine your own unconscious habits, and the habits of those under your care. You are supposed to devise strategies to alter the cues and routines. Every relationship becomes slightly manipulative, including your relationship with yourself. You’re trying to arouse certain responses by implanting certain cues.
This is a bit disturbing, because the important habitual neural networks are not formed by mere routine, nor can they be reversed by clever cues. They are burned in by emotion and strengthened by strong yearnings, like the yearnings for admiration and righteousness.
If you think you can change your life in a clever way, the way an advertiser can get you to buy an air freshener, you’re probably wrong. As the Victorians understood, if you want to change your life, don’t just look for a clever cue. Commit to some larger global belief.