题型:任务型阅读 题类:常考题 难易度:困难
江苏省海安高级中学2019届高三上学期英语12月月考试卷
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 know what the observers are looking for, or what the punishments are for disobedience (不顺从). But they willingly accept and follow this invisible discipline.
Foucault claimed that such monitoring is worrisome, not just because of what companies and states might do with our data, but because the act of watching is itself a terrible exercise of power, which may influence behavior without our fully realizing it.
But something's not right here. Why does the self-display continue when we are sure that we are watched from everywhere and nowhere?
Social media provides a public space that often operates more like a private one, where many people hold the belief that there they won't suffer the consequences of what they say online, as if protected by technology.
Plato would be alarmed by the lack of shame online. His point about moral knowledge is this: we already know the right way to live a just and fulfilling life, but are constantly distracted(转移) from that noble aim. For him, then, shame helps us be true to ourselves and to pay attention to the moral knowledge within. A man without shame, Plato says, is a slave to desire — for material goods, power, fame, respect. Such desire, by its nature, cannot be satisfied.
Phenomenon | While people hate being monitored, the of privacy is gradually becoming a more serious problem. | ||
My experience | I complain about the lack of privacy but still exchange it for convenience. | ||
convenience | * I on Google maps for the fastest route to avoid delays on public transport. * Facebook will remind me of my friends' birthdays, and appeal to me to be updated. | ||
cost | I must make my information available to relevant companies. | ||
Michel Foucault's explanations | Idea: Visibility is a trap. | ||
An analogy: * In the Panopticon, prisoners behave themselves just because they believed they were watched by an watchman. * In real life, the way people self-monitor the dynamics of the Panopticon. They willingly follow the invisible discipline. | |||
Worries: Our data may be and monitoring may influence us to change our behavior . | |||
Reasons for contraction | Though being watched, self-display continues because some netizens think that they don't need to take for what they say online. | ||
Conclusion | *Shame is essential in leading a just and fulfilling life. *Shame helps us stay true to ourselves and focus on our . *Shame can us being a slave to desires for fame and fortune. |
Imagine that you're an actor or actress performing in a play for the first time. You've learned all your lines and you know where to walk on stage. Waiting behind the closed curtain, you can hear the audience whispering. Then your big moment arrives! The curtain goes up, and the crowd falls silent. All you can see is the spotlight shining down on you. {#blank#}1{#/blank#}The inside of your mouth is dry, and your hands are wet.
If you've experienced a moment like this, you know all too well what it means to have stage fright. It's one of the most common types of fear.{#blank#}2{#/blank#}You can experience this kind of fear when playing sports, giving a talk, or even speaking in class.
{#blank#}3{#/blank#}The experience differs from person to person, but the same chemical process occurs on each of us. In reaction to anxiety, our bodies produce a chemical that prepares us to either fight or run away quickly. Scientists refer to this as our bodies' “fight for flight” reaction. As a result, we feel the great energy that makes our hands sweat, our hearts race and knees shake.
{#blank#}4{#/blank#}Practicing your performance and following some simple tips can help you calm down and manage the feelings caused by anxiety. Firstly, dress comfortably and appropriately. Secondly, before the performance, take deep breaths and stretch to help relax your body. Thirdly, stay away from drinks that contain caffeine(咖啡因).{#blank#}5{#/blank#}Instead, try a banana! Some doctors believe that eating a banana can help calm your heart and the rest of your body. Finally, when you look into a crowd, try to focus on particular people rather than the whole group. These tips have helped many people learn to deal with their fears.
A. These might make your heart race even faster. B. Maybe you don't have to be onstage to get stage fright. C. Stage fright is really part of the body's reaction to stress. D. With practice, we can learn how to relax while playing sports. E. Then you try to speak your lines, but nothing seems to come out. F. There's a time when stage fright prevents you from stepping onstage. G. However, the good news about stage fright is that there are a way to deal with it. |
The urge to share our lives on social media
People have long used media to see reflections of themselves. Long before mobile phones or even photography, diaries were kept as a way to understand oneself and the world in which one lives. In the 18th and 19th centuries, as diaries became more popular, middle-class New Englanders, particularly white women, wrote about their everyday lives and the world around them.
These diaries were not a place into which they poured their innermost thoughts and desires, but rather a place to chronicle (记录) the social world around them. The diaries captured the everyday routines of mid-19th-century life, and women diarists in particular focused not on themselves but on their families and their communities.
Diaries today are, for the most part, private. But things were different for these New England diaries. Young women who were married would send their diaries home to their parents as a way of maintaining kin (血缘) relations. When family or friends came to visit, it was not uncommon to sit down and go through one's journal together.
Diaries are not the only media that people have used to document lives and share them with others. We have long used media like photo albums, baby books and even slide shows as a means of creating traces (痕迹) of our lives. We do this to understand ourselves and to see trends in our behaviour. We create traces as part of our identity and part of our memory.
Sharing everyday life events can strengthen social connection and intimacy (亲密感). For example, you take a picture of your child's first birthday. It is not only a developmental milestone: the photo also strengthen the identity of the family unit itself. The act of taking the photo and proudly sharing it further reaffirms (再次证实) one as a good and attentive parent. In other words, the media traces of others figure in our own identities.
Today's social media platforms are, by and large, free to use, unlike historical diaries, which people had to buy. Today, advertising subsidises (补贴) our use of networked platforms. Therefore these platforms encourage use of their networks to build larger audiences and to better target them. Our pictures, our posts, and our likes are commodified—that is, they are used to create value through increasingly targeted advertising.
Instead of social media merely connecting us, it has become a craze (狂热) for information, continually trying to draw us in with the promise of social connectivity—it's someone's birthday, someone liked your picture, etc. There's a multibillion-dollar industry pulling us into our smartphones, relying on a longstanding human need for communication.
The urge to be present on social media is much more complex than simply narcissism (自恋).
Social media of all kinds not only enable people to see their reflections, but to feel their connection as well.
Passage outline |
Supporting details |
Features of {#blank#}1{#/blank#}media |
♦ People kept {#blank#}2{#/blank#}to understand themselves and the world they live in. ♦ Middle-class Englanders, especially white women diarists focused on their families and communities. ♦ It was common for young married women to {#blank#}3{#/blank#}their diaries with family members or friends. |
{#blank#}4{#/blank#}of media |
♦ We have long used media to partly show {#blank#}5{#/blank#}we are and what we have experienced in our lives. ♦ Sharing daily life events can make family members {#blank#}6{#/blank#}to each other. |
Present situation of media |
♦ Today's social media platforms can be used for {#blank#}7{#/blank#}. ♦ Private data about us are used as {#blank#}8{#/blank#}through targeted advertising. ♦ Social media are trying to draw more people in by {#blank#}9{#/blank#}to their need for communication. |
Conclusion |
People are greatly interested in the use of social media for narcissism and social {#blank#}10{#/blank#}. |
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