题型：任务型阅读 题类：常考题 难易度：困难
江苏省如东中学、栟茶中学2018-2019学年高二上学期英语期末考试试卷
注意：每个空格只填1个单词。
We all need to feel understood, recognized and affirmed by our friends, family and romantic partners. We all need to find our tribe.
Research has shown that among the benefits that come with being in a relationship or group, feeling accepted is regarded as the most important driver of meaning. When other people think you matter and treat you as if you matter, you believe you matter, too.
Though we all share a need to belong, in the first decades of the 20th century, many influential psychologists and physicians did not acknowledge this fundamental aspect of human nature. The idea that children needed parental love and care to live a full and meaningful life was not only considered medically dangerous, but also dismissed as immoral and disgusting.
As behavioral psychology came into fashion and academic psychologists turned their attention to child- raising, this view shifted and they began to examine and affirm the vital importance of attachment in early life. They discovered that people, whatever their age, needed more than food and shelter to live full and healthy lives.
But, sadly, many of us lack close ties. At a time when we are more connected digitally than ever before, rates of social isolation are rising. The results of an Age UK poll published recently suggest that half a million people over the age of 60 usually spend each day alone, and it's not unusual for another half a million people to go without someone to speak to for five or six days. All these figures reveal more than a rise in loneliness — they reveal a lack of meaning in people's lives. In surveys, we list our close relationships as our most important sources of meaning. Research shows that people who are lonely and isolated feel their lives are less meaningful.
While close relationships are critical for living a meaningful life, they are not the only important social bonds we need to cultivate. Psychologists have also discovered the value of small moments of intimacy. “High-quality connections”, as one researcher calls them, are positive, short-term interactions between two people when a couple holds hands on a walk or when two strangers have an empathetic(移情作用的) conversation on a plane. High-quality connections have the potential to unlock meaning in our interactions with acquaintances, colleagues and strangers. We can't control whether someone will make a high-quality connection with us, but we can all choose to start one. We can say hello to a stranger on the street rather than look away. We can choose to value people rather than devalue them. We can invite people to belong.
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Passage outline |
Supporting details |
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The need to belong |
*Everyone hopes to develop a of belonging in a group. *People's self-respect is by other people's opinion. |
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The changing to belonging |
*Many famous experts in the first decades of the 20th century that people had the need to belong. *Experts later came to realize that people, of their age, needed attachment to enjoy full and healthy lives. |
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Consequences of close ties |
*Many people are cut off from the world and feel . *People who do not have enough close relationships find their lives are less . |
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Another way to meet the need |
*High-quality connections make a in helping satisfy our need to belong. *We should to make a high-quality connection. |
An Extension of the Human Brain
Other people can help us compensate for our mental and emotional deficiencies (欠缺)，much as a wooden leg can compensate for a physical deficiency. To be exact, other people can extend our intelligence and help us understand and adjust our emotions. When another person helps us in such ways, he or she is participating in what I've called a “social prosthetic (义肢的）system.” Such systems do notneed to operate face-to-face, and it's clear to me that the Internet is expanding the range of my own social prosthetic systems. It's already a big bank of many minds. Even in its current state, the Internet has extended my memory and judgment.
Regarding memory: Once I look up something on the Internet, I don't need to keep all the details for future use—I know where to find that informationagain and can quickly and easily do so. More generally, the Internet functions as if it were my memory. This function of the Internet is particularly striking when I'm writing; I'm no longer comfortable writing if I'm not connected to the Internet. It's become natural to check facts as I write, taking a minute or two to dip into PubMed, Wikipedia, or other websites.
Regarding judgment: The Internet has made me smarter in matters small and large. For example, when I'm writing a textbook, it has become second nature to check a dozen definitions of a key term, which helps me dig into the core andunderstand its meaning. But more than that, I now regularly compare my views with those of many others. If I have a “new idea,” I now quickly look to see whether somebody else has already thought of it, or something similar—and I then compare what I think with what others have thought. This certainly makes my own views clearer. Moreover, I can find out whether my reactions to an event are reasonable enough by reading about those of others on the Internet.
These effects of the Internet have become even more striking since I've begun using a smartphone. I now regularly pull out my phone to check a fact, watch a video, read weibo. Such activities fill the spaces that used to be dead time (such as waiting for somebody to arrive for a lunch meeting).
But that's the upside (好处). The downside is that in those dead periods I often would let my thoughts flow and sometimes would have an unexpected insight or idea. Those opportunities are now fewer and farther between.
An Extension of the Human Brain | |
A prosthetic nature | • The {#blank#}1{#/blank#}can help make up for our mental and emotional deficiencies as a wooden leg can compensate for a bodily deficiency. • It {#blank#}2{#/blank#}in our daily events, extending our intelligence, comprehending our feelings, and expanding the range of social activities. |
Wonderful aspects: memory and judgment | • On the Internet, we could quickly and easily locate the details, and check facts, without {#blank#}3{#/blank#} them in mind. |
• The Internet makes us smarter over {#blank#}4{#/blank#} kinds of things. It provides a dozen definitions of a key term for us to find the {#blank#}5{#/blank#} of the matter. The Internet enables us to exchange ideas with many others to {#blank#}6{#/blank#}our claims, and to {#blank#}7{#/blank#}our actions. | |
The {#blank#}8{#/blank#}sides of smartphones | • Smartphones make it easier and more {#blank#}9{#/blank#}to check reality, watch video clips, read weibo. |
• Smartphones {#blank#}10{#/blank#}the possibility for new and insightful minds, and steal away our dead time. | |
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 {#blank#}1{#/blank#} 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 {#blank#}2{#/blank#} 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 {#blank#}3{#/blank#} 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 {#blank#}4{#/blank#} watchman. * In real life, the way people self-monitor {#blank#}5{#/blank#} the dynamics of the Panopticon. They willingly follow the invisible discipline. | |||
| Worries: Our data may be {#blank#}6{#/blank#} and monitoring may influence us to change our behavior {#blank#}7{#/blank#}. | |||
| Reasons for contraction | Though being watched, self-display continues because some netizens think that they don't need to take {#blank#}8{#/blank#} 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 {#blank#}9{#/blank#}. *Shame can {#blank#}10{#/blank#} us being a slave to desires for fame and fortune. | ||
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