Science has a lot of uses. It can uncover laws of nature, cure diseases, make bombs, and help bridges to stand up. Indeed science is so good at what it does that there's always a temptation(诱惑) to drag it into problems where it may not be helpful. David Brooks, author of The Social Animal: The Hidden Sources of Love, Character,and Achievement, appears to be the latest in a long line of writers who have failed to resist the temptation.

    Brooks gained fame for several books. His latest book The Social Animal, however, is more ambitious and serious than his earlier books. It is an attempt to deal with a set of weighty topics. The book focuses on big questions: What has science revealed about human nature? What are the sources of character? And why are some people happy and successful while others aren't?

    To answer these questions, Brooks surveys a wide range of disciplines（学科）. Considering this, you might expect the book to be a dry recitation of facts. But Brooks has structured his book in an unorthodox(非常规的), and perhaps unfortunate, way. Instead of introducing scientific theories, he tells a story, within which he tries to make his points, perhaps in order to keep the reader's attention.So as Harold and Erica, the hero and heroine in his story, live through childhood, we hear about the science of child development and as they begin to date we hear about the theory of sexual attraction. Brooks carries this through to the death of one of his characters.

    On the whole, Brooks' story is acceptable if uninspired. As one would expect, his writing is mostly clear and, to be fair, some chapters stand out above the rest. I enjoyed, for instance, the chapter in which Harold discovers how to think on his own. While Harold and Erica are certainly not strong or memorable characters, the more serious problems with The Social Animal lie elsewhere. These problems partly involve Brooks' attempt to translate his tale into science.

    Cultures are based on social and linguistic(语言的) communities.

    In South Africa, we exist amongst diverse groups which are culturally different. This makes us multicultural. Toit, one sociologist in the U.S., explains that multiculturalism is more than the expression of cultural variety, and it also concerns communication. He adds that for multiculturalism to “succeed”, meaningful communication is a requisite.

    In multicultural countries, it is necessary that the education system encourages learners to become interculturally competent (胜任的). The process of becoming intercultural is a “personal transformation” from being cultural to being intercultural. This does not mean that a highly intercultural person's identity is culture-free. Rather, it is not rigidly bound by membership to anyone particular culture. Furthermore for learners to become interculturally competent, it is necessary that all involvers in the education system become aware of their own cultural background.

    Toit conducted a survey, the objective of which was to determine the problems experienced by learners in a multicultural learning environment. Two hundred questionnaires were administered. 55% believed that different values and beliefs were a major cause of the communication problems. Closer examination of the interactions showed that learners were in fact mostly associating with members of their own cultural groups. Toit points out that in an intercultural communication, people would be challenged by the sudden difference in culture, and this may force an evaluation or re-evaluation of their beliefs and values. 45% of the learners believed that there was lack of trust among their peers. The general lack of trust between two complete strangers leads to an uncomfortable situation. They said that when learners are asked to work in groups, they are unwilling to do so. They added that one of the many issues that contribute to such negative opinions was the language barrier.

    Mr. Peter Johnson, aged twenty- three, battled for half an hour to escape from his trapped car yesterday when it landed upside down in three feet of water. Mr. Johnson took the only escape route—through the boot (行李箱).

    Mr. Johnson's car had finished up in a ditch (沟渠) at Romney Marsin, Kent, after skidding on ice and hitting a bank. "Fortunately, the water began to come in only slowly," Mr. Johnson said. "I couldn't force the doors because they were jammed against the walls of the ditch and dared not open the windows because I knew water would come flooding in."

    Mr. Johnson, a sweet salesman of Sitting Home, Kent, first tried to attract the attention of other motorists by sounding the horn and hammering on the roof and boot. Then he began his struggle to escape.

    Later he said, "It was really a half penny that saved my life. It was the only coin I had in my pocket and I used it to unscrew the back seat to get into the boot. I hammered desperately with a hammer trying to make someone hear, but no help came."

    It took ten minutes to unscrew the seat, and a further five minutes to clear the sweet samples from the boot. Then Mr. Johnson found a wrench (扳手) and began to work on the boot lock. Fifteen minutes passed by. "It was the only chance I had. Finally it gave, but as soon as I moved the boot lid, the water and mud poured in. I forced the lid down into the mud and scrambled clear as the car filled up."

    His hands and arms cut and bruised，Mr. Johnson got to Beckett Farm nearby, where he was looked after by the farmer's wife, Mrs. Lucy Bates. Trembling in a blanket, he said, "That thirty minutes seemed like hours." Only the tips of the car wheels were visible, police said last night. The vehicle had sunk into two feet of mud at the bottom of the ditch.

    In the early decades of the United States, the agrarian(土地的) movement promoted the farmer as society's hero. In the minds of agrarian thinkers and writers, the farmer was a person on whose well-being the health of the new country depended. The period between the Revolution, which ended in 1783, and the Civil War, which ended in 1865, was the age of the farmer in the United States. Agrarian philosophers, represented most eloquently by Thomas Jefferson, celebrated farmers extravagantly for their supposed centrality in a good society, their political virtue, and their Superior morality. And virtually all policy makers, whether they subscribed to the tenets of the philosophy held by Jefferson or not, recognized agriculture as the key component of the American economy. Consequently, government at all levels worked to encourage farmers as a social group and agriculture as economic enterprise.

    Both the national and state governments developed transportation infrastructure, building canals, roads, bridges, and railroads, deepening harbors, and removing obstructions from navigable streams. The national government imported plant and animal varieties and launched exploring expeditions into prospective farmlands in the West. In addition, government trade policies facilitated the exporting of agricultural products.

    For their part, farmers seemed to meet the social expectations agrarian philosophers had for them, as their broader horizons and greater self-respect, both products of the Revolution, were reflected to some degree in their behavior. Farmers seemed to become more scientific, joining agricultural societies and reading the farm newspapers that sprang up throughout the country. They began using improved implements, tried new crops and pure animal breeds, and became more receptive to modern theories of soil improvement.

    They also responded to inducements by national and state governments. Farmers streamed to the West, filling frontier lands with stunning rapidity. But farmers responded less to the expectations of agrarians and government inducements than to growing market opportunities. European demand for food from the United States seemed insatiable. War, industrialization, and urbanization all kept demand high in Europe. United States cities and industries grew as well; even industries not directly related to farming thrived because of the market, money, and labor that agriculture provided.

Traveling Tips

    No Smoking

    Federal and State Government Regulations do not allow you to smoke on board express coaches within Australia.

    Luggage Allowance

    As a fare paying customer you are entitled to take 2 pieces of personal luggage. Each must not exceed 75 cm in length, or weigh more than 20kg.

    Excess luggage will be carried at the company's excess luggage rate and depending on space availability may be required to be carried on another coach.

    Luggage Tips

    1) Keep your valuables with you. Money, jewellery, valuable documents, credit cards, keys, medications should be retained by you and not on the coach at meal or transport stops.

    2) Use sturdy, lockable luggage. Do not use plastic bags as these may split during the transit.

    3) Make sure you identify your luggage with a name tag.

    4) Backpacks—stow all items and do not leave mugs, shoes, towels hanging off your backpack as these can get caught in other luggage and cause damage.

    Departure Times

    The time shown on your ticket is the coach departure time. If you are boarding halfway and not at a travel centre or terminal you should be at the pick up point 15 minutes ahead of this time, so you can be comfortably on board by the time the coach is due to leave. If you are boarding at a travel centre or terminal, please arrive at least 20 minutes prior to the published departure time and remember to allow extra time at peak travel times.

    Dress Requirements

    As a courtesy, and so as not to offend fellow travelers, a reasonable standard of clothing and footwear is required.