A crisis is on the way．Global warming? The world economy? No，the decline of reading．People are just not doing it anymore，especially the young．Who's responsible? What is responsible? The Internet，of course，and everything that comes with it—Facebook，Twitter，etc..

    There's been a warning about the coming death of literate civilization for a long time．In the 20th century，first it was the movies，then radio，then television that seemed to end the written world．None did．Reading survived；in fact it not only survived，it has developed better．The world is more literate than ever before — there are more and more readers．and more and more books．

    The fact that we often get our reading material online today is not something we should worry over．The electronic and digital revolution of the last two decades has arguably shown the way forward for reading and for writing．Interconnectivity allows for the possibility of a reading experience that was barely imaginable before．Where traditional books had to make do with photographs and illustrations，an e-book can provide readers with an unlimited number of links：to texts，pictures，and videos．

    On the other hand，there is the danger of trivialization(碎片化)．One Twitter group is offering its followers single-sentence-long“digests”of the great novels．War and Peace in a sentence? You must be joking．We should fear the fragmentation(碎片)of reading．There is the danger that the high-speed connectivity of the Internet will reduce our attention span—that we will be incapable of reading anything of length or which requires deep concentration．

    In such a fast-changing world，in which reality seems to be remade each day，we need the ability to focus and understand what is happening to us．This has always been the function of literature and we should be careful not to let it disappear．Our society needs to be able to imagine the possibility of someone entirely in pace with modern technology but able to make sense of a dynamic，confusing world．

    The latest study by the University of Florida has found that eating from smaller, less beautiful, and even paper plates will help prevent overeating. Eating with a fork instead of a spoon can help you lose weight, the researchers say. Much to their surprise, they find that putting mirrors in the dining room will also help reduce weight.

    The researchers asked 185 college students to choose a chocolate cake or a fruit salad, and evaluated the taste. Those who ate in a room with a mirror scored the taste of junk food much lower than those in a room without a mirror. But the taste of fruit salad remained the same in any case.

    Lead scientist, Dr. Ata Jami, says that a glance in the mirror tells people more than just about their physical appearance. It enables them to view themselves objectively (客观地) and helps them to judge themselves and their behavior in the same way that they judge other people.

    The mirrors were found to push people to compare and match their own behavior with accepted social standards. The researchers believe it proves that people don't want to look in the mirror when they feel they are following the social standards. When they look in the mirror with mouths full of junk food, feelings of discomfort and failure can be increased. Therefore, the presence of the mirror lowers the taste of unhealthy food.

    However, researchers say this is only the case if people select the food they are eating, because they are responsible for that choice. The researchers suggest that mirrors be placed in dining rooms and other eating spaces, so that people will start eating more healthily.

    Sometimes you'll hear people say that you can't love others until you love yourself. Sometimes you'll hear people say that you can't expect someone else to love you until you love yourself. Either way, you've got to love yourself first and this can be tricky. Sure we all know that we're the apple of our parents' eyes, and that our Grandmas think we're great talents and our Uncle Roberts think that we will go to the Olympics. But sometimes it's a lot harder to think such nice thoughts about ourselves. If you find that believing in yourself is a challenge. It is time you build a positive self-image and learn to love yourself.

    Self-image is your own mind's picture of yourself. This image includes the way you look, the way you act, the way you talk and the way you think. Interestingly, our self-images are often quite different from the images others hold about us. Unfortunately, most of these images are more negative than they should be. Thus changing the way you think about yourself is the key to changing your self-image and your whole world.

    The best way to defeat a passive self-image is to step back and decide to stress your successes. That is, make a list if you need to, but write down all of the great things you do every day. Don't allow doubts to occur in it.

    It very well might be that you are experiencing a negative self-image because you can't move past one flaw or weakness that you see about yourself. Well, roll up your sleeves and make a change of it as your primary task. If you think you're silly because you aren't good at math, find a tutor. If you think you're weak because you can't run a mile, get to the track and practice. If you think you're dull because you don't wear the latest trends, buy a few new clothes. But remember, just because you think it doesn't mean it's true.

    The best way to get rid of a negative self-image is to realize that your image is far from objective, and to actively convince yourself of your positive qualities. Changing the way you think and working on those you need to improve will go a long way towards promoting a positive self-image. When you can pat(拍) yourself on the back, you'll know you're well on your way. Good luck!

    In today's world of smart phones and laptops, most people have at least one time-telling thing with them. Since these digital products are so common, is time running out for the 500-year-old watch? According to some consumers, the answer is yes. New Jersey teenager Charlie Wollman says a watch is “an extra piece of equipment with no necessary function.” Many young adults think so and use their smart phones to tell time. It is said that fewer young people wear watches today than ten years ago. As a result, some people say that the watch industry is at a crossroads.

    However, watchmakers optimistically say that watches redeem（挽回）popularity when consumers reach their 20s and 30s. By then, they are willing to spend money on a quality watch that doesn't just keep good time. Fifty years ago, watchmakers took pride in their products' accuracy（精确性）. But in recent years, the watch industry has changed itself into an accessory(配饰) business. And today, the image a watch conveys has become more important than the time it tells.

    "Complications" features that go beyond simple timekeeping — are an important part of a watch's image. Today's watches offer lots of features that meet almost any personality. These features include compasses, USB drivers, and even other functions that measure the effectiveness of golf swings!

    Creativity also plays a key role in designing today's watches. For example, Japanese watchmaker Tokyoflash makes watches that don't even look like watches. The company's popular Shinshoku model uses different color lights to tell time. It looks more like a fashionable bracelet than a watch.

    Whether a watch conveys fashion sense, creative talent or a love of sports, consumers want their watches to stand out. Nowadays, everyone has the same kind of gadget（小玩意） in their bags, so people want to make a statement with what's on their wrists. Will this interest in wrist fashion last? Only time will tell!

Is life a story or a game? Answers may vary from one to another. Over the course of life, we find things to love and commit to —a job, a partner or a community. At times, we struggle to learn from our misfortunes to grow in wisdom, kindness and grace.

Will Storr, a writer whose work I admire, says this story version of life is a misunderstanding. In his book The Status Game, he argues that human beings are deeply driven by status. Rather than about being liked or accepted, he writes, it's about being better than others. "When people are obedient to us, offer respect, admiration or praise, that's status. It feels good."

Life is a series of games, he adds. There's the high school game of competing to be the popular kid. The lawyer game to make partner. The finance game to make the most money. The academic game for fame. The sports game to show that our team is the best. Even when we are trying to do good, Storr claims, we're playing the "virtue game" to show we are morally superior to others.

I think Storr is in danger of becoming one of those guys who ignore the noble desires of the human heart and the caring element in every friendship and family. The status-mad world that Storr describes is so loveless. In fact, gaming as a way of life is immature. Maturity means rising above the shallow desire —for status —that doesn't really nourish us. It's about cultivating the higher desires: the love of truth and learning; the inner pleasure the craftsman gets in his work, which is not about popularity, and the desire for a good and meaningful life that inspires people to practise daily acts of generosity.

How do people gradually learn to cultivate these higher motivations? To answer that, I'd have to tell you a story.

"Universal history, the history of what man has accomplished in this world, is at bottom the History of the Great Men who have worked here," wrote the Victorian sage Thomas Carlyle. Well, not any more it is not.

Suddenly, Britain looks to have fallen out with its favourite historical form. This could be no more than a passing literary craze, but it also points to a broader truth about how we now approach the past: less concerned with learning from forefathers and more interested in feeling their pain. Today, we want empathy, not inspiration.

From the earliest days of the Renaissance, the writing of history meant recounting the exemplary lives of great men. In 1337, Petrarch began work on his rambling writing De Viris Illustribus (On Famous Men), highlighting the virtus (or virtue) of classical heroes. Petrarch celebrated their greatness in conquering fortune and rising to the top. This was the biographical tradition which Niccolo Machiavelli turned on its head. In The Prince, he championed cunning, ruthlessness, and boldness, rather than virtue, mercy and justice, as the skills of successful leaders.

Over time, the attributes of greatness shifted. The Romantics commemorated the leading painters and authors of their day, stressing the uniqueness of the artist's personal experience rather than public glory. By contrast, the Victorian author Samual Smiles wrote Self-Help as a catalogue of the worthy lives of engineers, industrialists and explores. "The valuable examples which they furnish of the power of self-help, if patient purpose, resolute working and steadfast integrity, issuing in the formulation of truly noble and many character, exhibit," wrote Smiles. "what it is in the power of each to accomplish for himself." His biographies of James Walt, Richard Arkwright and Josiah Wedgwood were held up as beacons to guide the working man through his difficult life.

This was all a bit bourgeois (庸俗的) for Thomas Carlyle, who focused his biographies on the truly heroic lives of Martin Luther, Oliver Cromwell and Napoleon Bonaparte. These epochal figures represented lives hard to imitate, but to be acknowledged as possessing higher authority than mere mortals.

Not everyone was convinced by such bombast (浮夸的描写): "The history of all existing society is the history of class struggle" wrote Marx and Engels in The Communist Manifesto. "It is man, real living man, who does all that." And history should be the story of the masses and their record of struggle.

This was the tradition which revolutionized our appreciation of the past. It transformed the public history: downstairs became just as fascinating as upstairs. In place of Thomas Carlyle, Britain nurtured Christopher Hill, EP Thompson and Eric Hobsbawm. Whole new realms of understanding—from gender to race to cultural studies—were opened up as scholars unpicked the diversity of lost societies.