阅读理解。

    The first day of the month of May is known as May Day. It is the time of year when warmer weather begins. People celebrate the coming of summer with customs that are expressions of joy and hope after a long winter. Today, May Day activities have been moved to the May Day holiday on the first Monday of the month. It is a public holiday when families take advantage of the time off to visit some of the UK's many attractions, including parks, zoos, historic buildings, ancient towns and villages and beautiful countryside.

    May Day celebrations have their origins in the Roman festival of Flora, the goddess of fruit and flowers, which marked the beginning of summer. People would decorate their houses and villages with leaves and flowers they picked at daybreak in the belief that the vegetation spirits would bring good luck. In the very early morning, young girls went into the fields and washed their faces with dew (露水). They believed this made them very beautiful for the following year.

    May Day was an important day in the Middle Ages and was a favorite holiday of many English villages. People of the time used to cut down young trees and stick them in the ground in the village to mark the arrival of summer. This is the origin of the maypole (五月柱). People danced around them in celebration of the end of winter. Maypoles were once common all over England and were kept from one year to the next. The tallest maypole is said to have been put up in London on the Strand in 1661. It stood more than 143 feet high and was cut down in 1717, when it was used by Newton to support a new reflecting telescope (反射式望远镜) invented by Dutch scientist Huygens.

    Going green seems to be fad(时尚)for a lot of people these days. Whether that is good or bad, we can't really say, but for the two of us, going green is not a fad but a lifestyle.

    On April 22,2011,we decided to be green every single day for an entire year. This meant doing 365 different things, and it also meant challenging ourselves to go green beyond the easy things. Rather than recycle and reduce our energy, we had to think of 365 different things to do and this was no easy task.

    With the idea of going green every single day a year, Our Green Year started. My wife and I decided to educate people about how they could go green in their lives and hoped we could show people all green things that could be done to help the environment. We wanted to push the message that every little bit helps.

    Over the course of Our Green Year, we completely changed our lifestyles. We now shop at organic(有机的) stores. We consume less meat, choosing green food. We have greatly reduced our buying we don't need. We have given away half of what we owned through websites. Our home is kept clean by vinegar and lemon juice, with no chemical cleaners. We make our own butter, enjoying the smell of home-made fresh bread. In our home office anyone caught doing something ungreen might be punished.

    Our minds have been changed by Our Green Year. We are grateful for the chance to have been able to go green and educate others. We believe that we do have the power to change things and help our planets.

Dear God,

    Now that I am no longer young. I have friends whose mothers have passed away. I have heard these sons and daughters say they never fully thanked their mothers until it was too late to tell them.

    I am blessed with the dear mother who is still alive. I appreciate her devotion more each day. My mother does not change, but I do. As I grow older and wiser, I realize what an extraordinary person she is. It's sad that I am unable to say these words in her presence, but they flow easily from my pen.

    How does a daughter begin to thank her mother for life itself? For the love, patience and just plain hard work that go into raising a child? For running after a toddler（学步儿童）, for understanding a moody teenager, and for tolerating a college student who knows everything? For wailing for the day when the daughter realizes what her mother really is?

    How does a grown woman thank a mother for continuing to be a mother? For being ready with advice when asked or remaining silent when it is needed? For not saying “I told you so.” when she could have voiced these words dozens of times? For being essentially herself－loving, thoughtful, patient and forgiving?

    I don't know how to thank her, dear God, except to bless her and live up to the example she has set. I pray that I will look as good in the eyes of my children as my mother looks in mine.

    Ms. O'grady, the head of Britains Trades Union Congress, issued a challenge on September 10th. "We can win a four-day working week, "she told members. The demand is far from new. Shorter working weeks have been tried in New Zealand and Sweden, wherein happier, healthier and more motivated employees. Those who work shorter weeks are also reported to be more productive. Should weekends, therefore, be lengthened?

    France's experience suggests workers may not leap at the chance of working for fewer hours. The government reduced the full-time workers week to 35 hours in 2000. Last year the French worked 38.9 hours a week on average, seeming happy to labor above the required level and pocket the extra pay or holiday allowance.

    And businesses may not seize the opportunity either. Working less may be linked to higher productivity (on a per-hour basis), but overall output could still fall because of the smaller number of hours worked. That will not get governments or employers excited.

    Advocates of a four-day week could claim that improving people's quality of life is more important than boosting the economy. In an essay published during The Great Depression, John Maynard Keynes wrote of an "age of leisure and abundance" in which technological advances would allow people to work 15-hour week.

    Unfortunately for any readers working hard on a Friday afternoon, Keynes jumped at his conclusion too soon. Even Ms. O'grady, now demanding a longer weekend, is pessimistic in her timescale. A four-day week is apparently achievable “in this century”.

    Our society is generally becoming one of giant enterprises directed by a bureaucratic management in which man becomes a small, well-oiled cog in the machinery. The oiling is done with higher wages, Nell-ventilated factories and piped music, and by psychologists and "human-relations" experts; yet all this oiling does not alter the fact that man has become powerless, that he is bored with it. In fact, the blue and the white-collar workers have become economic puppets who dance to the tune of automated machines and bureaucratic management.

    The worker and employee are anxious, not only because they might find themselves out of a job; they are anxious also because they are unable to acquire any real satisfaction of interesting life. They live and die without ever having confronted the fundamental realities of human existence as emotionally and intellectually independent and productive human beings.

    Those higher up on the social ladder are no less anxious. Their lives are no less empty than those of their subordinates. They are even more insecure in some respects. They are in a highly competitive race. To be promoted or to fall behind is not a matter of salary but even more a matter of self-respect. When they apply for their first job, they are tested for intelligence as well as for the right mixture of obedience and independence. From the moment on they are tested again and again—by the psychologists, for whom testing is a big business, and by their superiors, who judge their behavior, sociability, capacity to get along, etc. This constant need to prove that one is as good as or better than one's fellow competitor creates constant anxiety and stress, the very causes of unhappiness and illness.

    Am I suggesting that we should return to the preindustrial mode of production or to nineteenth-century "free enterprise" capitalism? Certainly not. Problems are never solved by returning to a stage which one has already outgrown. I suggest transforming our social system form a bureaucratically managed industrialism in which maximal production and consumption ends in a humanist industrialism in which man and full development of his potentialities – those of all love and of reason—are the aims of social arrangements. Production and consumption should serve only as means to this end, and should be prevented from ruling man.