You may know the Eiffel Tower as one of the most famous man-made monuments in the world, and you'd be absolutely right! Read on to learn about the history of the great Eiffel Tower.

    Travelers from around the world flock(蜂拥)to Paris, France, to visit the Eiffel Tower, making it the most visited paid monument in the entire world! In fact, in 2010, the Eiffel Tower welcomed its 250 millionth visitor!

The history of the Eiffel Tower

    The Eiffel Tower was named after the engineer Gustave Eiffel, whose company designed and built the famous monument. Construction began in January of 1887 and was completed in only two years. Their plan was to finish the tower in time to be the entrance arch for the World's Fair in 1889. This fair celebrated the 100^th anniversary of the French Revolution, which took place from 1789 to 1799.

The height competition

    Located on the Champs de Mars, the tower is the tallest structure in Paris. It was the tallest man-made structure in the world for 41 years until the Chrysler Building in New York surpassed(超过) it. Then the spire(塔尖) on the top of the tower was added, raising its height to 17 feet taller than the Chrysler Building. It is now 1,063 feet tall! There are two replicas(复制品) of the Eiffel Tower in the world: a half scale model at the Paris Hotel in Las Vegas and a full-sized monument of a similar (but not exact) design in Tokyo, Japan.

Three shades of wonder

    Some pictures make the Eiffel Tower look like a dark iron color. But it is, in fact, bronze. Not only that, but the tower is actually painted three different shades to make it appear even taller: darkest on the bottom and lightest on the top.

    According to Guglielmo Cavallo and Roger Chartier, reading aloud was a common practice in the ancient world, the Middle Ages, and as late as the sixteenth and seventeenth centuries. Readers were “listeners attentive to a reading voice,” and “the text addressed to the ear as much as to the eye.” The significance of reading aloud continued well into the nineteenth century.

    Using Charles Dickens's nineteenth century as a point of departure, it would be useful to look at the familial and social uses of reading aloud and reflect on the functional change of the practice. Dickens habitually read his work to a domestic audience or friends. In his later years he also read to a broader public crowd. Chapters of reading aloud also abound in Dickens's own literary works. More importantly, he took into consideration the Victorian practice when composing his prose, so much so that his writing is meant to be heard, not only read on the page.

    Performing a literary text orally in a Victorian family is well documented. Apart from promoting a pleasant family relationship, reading aloud was also a means of protecting young people from the danger of solitary（孤独的）reading. Reading aloud was a tool for parental guidance. By means of reading aloud, parents could also introduce literature to their children, and as such the practice combined leisure and more serious purposes such as religious cultivation in the youths. Within the family, it was commonplace for the father to read aloud. Dickens read to his children: one of his surviving and often-reprinted photographs features him posing on a chair, reading to his two daughters.

    Reading aloud in the nineteenth century was as much a class phenomenon as a family affair, which points to a widespread belief that Victorian readership primarily meant a middle-class readership. Those who fell outside this group tended to be overlooked by Victorian publishers. Despite this, Dickens, with his publishers Chapman and Hall, managed to distribute literary reading materials to people from different social classes by reducing the price of novels. This was also made possible with the technological and mechanical advances in printing and the spread of railway networks at the time.

    Since the literacy level of this section of the population was still low before school attendance was made compulsory in 1870 by the Education Act a considerable number of people from lower classes would listen to recitals of texts. Dickens's readers, who were from such social backgrounds, might have heard Dickens in this manner. Several biographers of Dickens also draw attention to the fact that it was typical for his texts to be read aloud in Victorian England, and thus literacy was not an obstacle for reading Dickens. Reading was no longer a chiefly closeted form of entertainment practiced by the middle class at home.

    A working class home was in many ways not convenient for reading: there were too many distractions, the lighting was bad, and the home was also often half a workhouse. As a result, the Victorians from the non-middle classes tended to find relaxation outside the home such as in parks and squares, which were ideal places for the public to go while away their limited leisure time. Reading aloud, in particular public reading, to some extent blurred the distinctions between classes. The Victorian middle class defined its identity through differences with other classes. Dickens's popularity among readers from the non-middle classes contributed to the creation of a new class of readers who read through listening.

    Different readers of Dickens were not reading solitarily and “jealously,” to use Walter Benjamin's term. Instead, they often enjoyed a more communal experience, an experience that is generally lacking in today's world. Modern audiobooks can be considered a contemporary version of the practice. However, while the twentieth and twentieth-first-century trend for individuals to listen to audiobooks keeps some characteristics of traditional reading aloud—such as “listeners attentive to a reading voice” and the ear being the focus—it is a far more solitary activity.

Confidence Comes From Treating Others As Equals

    There's been recent discussion over Chinese attitudes toward foreigners, caused by another quarrel between a foreigner and a taxi driver. According to the studies described in the Oxford Handbook of Chinese Psychology, Chinese have lower self﹣confidence compared to Westerners. Yet does the result still apply to the Chinese people today？

    Yes and no. For the moment, different attitudes toward foreigners can still be found in China's society, with some displaying low self﹣confidence like "Foreigners are awesome （令人敬畏的）, and Western countries are awesome. We should respect them and be as polite as possible, and shouldn't let them look down on us, " and a few unfriendly opinions such as "Some foreigners are rude and disrespectful, and their level of civility （礼貌） is far behind China."

    Chinese used to be lacking in self﹣confidence. It might start from the modern history, after the failure in the Opium wars, and the following humiliation （耻辱） of being bullied （被欺负） and brought to their knees by Western guns. And the dark history is still to some extent affecting our mentality （心态） today.

    For some time, the Western world represents the best of everything in some Chinese eyes. But our state of mind is gradually changing. When asked "What makes you feel proud of your country？" in school classes in China, answers vary from the World Expo to the Olympic Games, from athletes to astronauts, from the mushrooming skyscrapers to busy metropolises, which have all filled us with growing self﹣confidence.

    While answering the question "Since China is so good today and Chinese people are more confident, why are an increasing number of Chinese emigrating abroad？" Zhang Weiwei, a professor at Fudan University, replied that at least 70 percent of Chinese migrants （移民） become more patriotic （爱国的） after leaving their home country, no matter whether they have become a naturalized citizen of another nation or not. Such result and experiences are much more convincing and have better effect than dozens of "patriotic education" classes.

    There is no reason for us not to be self﹣confident. We live in the world's second﹣largest economy. Chinese net financial assets per capita （人均纯金融资产） and the purchasing power of people have seen a sharp rise, with more and more people starting to purchase works of art, instead of only necessities. These all indicate a rising standard of life and self﹣confidence.

    Nevertheless, the point of the changing attitudes toward ourselves or other countries is not realizing other nations are better or worse than China, but treating them like how we treat our fellow Chinese. That is what confidence means, not being condescending （屈尊）, not worshiping, but looking each other in the eye with trust and respect.

    English is the most widely used language in the history of our planet. One in every seven human beings can speak it. More than half of the world's books and three quarters of international mail are in English. Of all languages, English has the largest vocabulary — perhaps as many as two million words.

    However, let's face it: English is a crazy language. There is no egg in an eggplant, neither pine nor apple in a pineapple and no ham in a hamburger. Sweet-meats are candy, while sweetbreads, which aren't sweet, are meat.

    We take English for granted. But when we explore its paradoxes (探讨它的矛盾), we find that quicksand can work slowly, boxing rings are square, public bathrooms have no baths in them.

    And why is it that a writer writes, but fingers don't fing, grocers don't groce, and hammers don't ham? If the plural of tooth is teeth, shouldn't the plural of booth be beeth? One goose, two geese — so one moose, two meese?

    How can a slim chance and a fat chance be the same, while a wise man and a wise guy are opposites? How can overlook and oversee be opposites, while quite a lot and quite a few are alike? How can the weather be hot as hell one day and cold as hell the next?

    English was invented by people, not computers, and it reflects (反映) the creativity of human beings. That's why, when stars are out, they are visible (能看见的); but when the lights are out, they are invisible. And why, when I wind up my watch, I start it; but when I wind up this essay, I end it.

Preparing Cities for Robot Cars

    The possibility of self-driving robot cars has often seemed like a futurist's dream, years away from materializing in the real world. Well, the future is apparently now. The California Department of Motor Vehicles began giving permits in April for companies to test truly self-driving cars on public roads. The state also cleared the way for companies to sell or rent out self-driving cars, and for companies to operate driverless taxi services. California, it should be noted, isn't leading the way here. Companies have been testing their vehicles in cities across the country. It's hard to predict when driverless cars will be everywhere on our roads. But however long it takes, the technology has the potential to change our transportation systems and our cities, for better or for worse, depending on how the transformation is regulated.

    While much of the debate so far has been focused on the safety of driverless cars (and rightfully so), policymakers also should be talking about how self-driving vehicles can help reduce traffic jams, cut emissions (排放) and offer more convenient, affordable mobility options. The arrival of driverless vehicles is a chance to make sure that those vehicles are environmentally friendly and more shared.

    Do we want to copy—or even worsen—the traffic of today with driverless cars? Imagine a future where most adults own individual self-driving vehicles. They tolerate long, slow journeys to and from work on packed highways because they can work, entertain themselves or sleep on the ride, which encourages urban spread. They take their driverless car to an appointment and set the empty vehicle to circle the building to avoid paying for parking. Instead of walking a few blocks to pick up a child or the dry cleaning, they send the self-driving minibus. The convenience even leads fewer people to take public transport—an unwelcome side effect researchers have already found in ride-hailing (叫车) services.

    A study from the University of California at Davis suggested that replacing petrol-powered private cars worldwide with electric, self-driving and shared systems could reduce carbon emissions from transportation 80% and cut the cost of transportation infrastructure (基础设施) and operations 40% by 2050. Fewer emissions and cheaper travel sound pretty appealing. The first commercially available driverless cars will almost certainly be fielded by ride-hailing services, considering the cost of self-driving technology as well as liability and maintenance issues (责任与维护问题). But driverless car ownership could increase as the prices drop and more people become comfortable with the technology.

    Policymakers should start thinking now about how to make sure the appearance of driverless vehicles doesn't extend the worst aspects of the car-controlled transportation system we have today. The coming technological advancement presents a chance for cities and states to develop transportation systems designed to move more people, and more affordably. The car of the future is coming. We just have to plan for it.

    One morning, a blind boy sat on the steps of a building with a hat by his feet. He held a sign which said, "I am blind, Please help me."

    There were only a few coins in the hat. A man was walking by. He took out a few coins from his pocket and dropped them into the hat. He then took the sign, turned it around, and wrote some words on it. He put the sign back so that everyone who walked by could see the news words.

    Soon the hat began to fill up. A lot more people were giving the money to the blind boy. That afternoon the man who had changed the sign came to see how things were. The boy recognized his footsteps and asked." Are you the one who changed my sign in the morning? What did you write?

    The man said, "I only wrote the truth. I said what you said, but in a different way." What he had written was, "Today is a beautiful day, but I can not see it."

    Do you think the first sign and the second sign were saying the same thing?

    Of course both signs told people the boy was blind. But the first sign simply told people to help by putting some money in the hat. The second sign told people that they were able to enjoy the beauty of the day, but the boy could not enjoy it because he was blind.

    The first sign simply said the boy was blind, while the second sign told people they were so lucky that they were not blind. There are at least two lessons we can learn from this simple story.

    The first is: Treasure what you have. Someone else has less. Try your best to help those who need your help.

    The second is: Be creative. Think differently. There is always a better way.