To understand how Americans think about things, it is necessary to understand "the point". Americans mention it often: "Let's get right to the point." They will say, "My point is…" "What's the point of all this?"

    The "point" is the idea or piece of information that Americans suppose is, or should be, at the center of people's thinking, writings, and spoken comments. Speakers and writers are supposed to "make their points clear", meaning that they are supposed to say or write clearly the idea or piece of information they wish to express.

    People from many other cultures have different ideas about the point. Africans traditionally tell stories that express the thoughts they have in mind, rather than stating the point clearly. Japanese traditionally speak indirectly, leaving the listener to figure out what the point is. Thus, while an American might say to a friend, "I don't think that coat goes very well with the rest of your outfit," a Japanese might say, "Maybe another coat would look even better than the one you have on." Americans value a person who "gets right to the point". Japanese are likely to consider such a person insensitive if not rude.

    The Chinese and Japanese languages are characterized by vagueness and ambiguity. The precision and directness Americans associate with "the point" cannot be achieved, at least not with any grace, in Chinese and Japanese. Speakers of those languages thus have to learn a new way of reasoning and expressing their ideas if they are going to communicate satisfactorily with Americans.

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    Modern man has cleared the forests for farmland and for wood, and has also carelessly burned them. More than that, though, he has also interfered(干预) with the invisible bonds between the living things in the forests. There are many examples of this kind of destruction. The harmfulness of man's interference can be seen in what happened many years ago in the forest of the Kaibab plateau （凯亚巴布高原） of northern Arizona. Man tried to improve on the natural web of forest life and destroyed it instead.

    The Kaibab had a storybook forest of large-sized pine, Douglas fir, white fir, blue and Engelmann spruce. In 1882 a visitor noted, "We, who have wandered through its forests and parks, have come to regard it as the most enchanting（迷人的）region it has ever been our privilege to visit. "This was also the living place of the Rocky Mountain mule deer. Indians hunted there every autumn to gather meat and skins. The forest also had mountain lions, timber wolves and bobcats that kept the deer from multiplying too rapidly.

    Then, in 1906, President Theodore Roosevelt made the Kaibab a national game preserve. Deer hunting was forbidden. Government hunters started killing off the deer's enemies. In 25 years' time, 6,250 mountain lions, wolves and bobcats were killed. Before the program, there were about 4,000 deer in the Kaibab, by 1924, there were about 100,000.

    The deer ate every leaf and twig they could reach. But there was not nearly enough food. Hunting of deer was permitted again. This caused a slight decrease in the deer herd，but a far greater loss resulted from starvation and disease. Some 60 percent of the deer herd died in two winters. By 1930 the herd had dropped to 20,000 animals. By 1942 it was down to 8,000.

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    In 1863, the great novelist Jules Verne wrote a novel called Paris in the Twentieth Century. In the book he used the full power of his great ability to forecast the coming century. Unfortunately, the manuscript (手稿) was lost until his great-grandson happened to discover it lying in a safe where it had been carefully locked away for almost 130 years. Realizing what a treasure he had found, he arranged to have it published in 1994, and it became a bestseller at once.

    Back in 1863, kings still ruled the ancient world in Europe, with so many poor people working in the fields. And steam power was just beginning to change the world. But Verne predicted that Paris in 1960 would have glass skyscrapers, air conditioning, TV, high-speed trains, gas-powered vehicles, and even something similar to the Internet. Verne described life in modem Paris almost without any mistakes.

    Just two years later Verne made another amazing prediction. He wrote From the Earth to the Moon, in which he predicted the details of the task that sent several astronauts to the moon 100 years later in 1969. He correctly predicted the size of the space capsule, the number of astronauts who would carry out the task, the weightlessness that the astronauts would experience, and the final landing in the ocean.

    How was Jules Verne able to predict 100 years into the future successfully? Although he was not a scientist himself, Verne often turned to scientists, asking them questions about their opinions of the future. He collected a vast amount of information about the great scientific discoveries of his time. Verne realized that science would make it possible for many amazing things to appear in the future. The secret of his successful prediction was his belief in the power of science to change society.

    Babies have an astonishing talent that adults entirely lose. By the age of one, they can recognise the significant noises around them and group them into a language. When we have lost this capacity as adults, it becomes enormously difficult to distinguish between sounds that are glaringly different to a native speaker. It all sounds Greek to us. This is because the range of possible sounds that humans use to convey meaning may be as high as 2,000, but few languages use more than 100 and even then the significant noises－the phonemes (音素) of a language－each cover a range of sounds and so vague distinctions which would change the meaning of a word in other languages.

    But where do these phonemes come from and why do they shift over time? New research suggests that the apparently arbitrary distribution of some sounds around the world may be partially explained by diet. This is unexpected. We'd rather think of language as product of our thought  rather than of the arrangement of our teeth. In reality, though, any given language must be both.

    Hunter gatherer languages very seldom use the sounds known as labiodentals (唇齿音)－those such as f and v－that are made by touching the lower lip with the upper teeth. Only two of the hundreds of Australian aboriginal languages use them, for example. But in cultures that have discovered farming, these consonants (辅音) are much more common. The argument goes that farmers eat more cooked food and more dairy than hunter gatherers. Either way, they need to chew mush less, and to bite less with their front teeth. So farmers grew up with smaller lower jaws and more of an overbite than their ancestors who had to bite through harder foods. It became easier for them to make the labiodental consonants instead of purely labial (唇音) ones: one example is that f come to take the place of p. Romans said "pater" but English speakers (unless they're Rees－Moggs) say "father".

    Beyond these particular changes, the story highlights the way in which everything distinctively human is both material and spiritual: speech must combine sound and meaning, and the meaning can't exist or be transmitted without a real object. But neither can it be reduced to the purely physical, as our inability to understand or even to recognise foreign languages makes clear. The food we eat shapes our jaws, and our jaws in turn shape the sounds of our language. The ease with which we eat probably shapes our thought too, as anyone who has suffered toothache could testify. What we eat may have shaped the sounds of our language, but how we eat changes how we feel and what we use language to express. A family meal is very different from a sandwich at the office desk, even if the calorie is the same. Food has purposes and meanings far beyond keeping us alive and pleasing the Palate (味觉).

    Last Thursday, Michael and Linda stood behind large food trucks distributing meals to 4,000 homeless people for their wedding reception on the border town of Kilis. The couple had decided that instead of hosting their friends and family for a traditional feast reception, they would feed the victims from an earthquake-stricken area.

    The idea came from the bridegroom's father, Ted, who volunteers for a Turkish relief organization. For the past few years, the organization has distributed daily meals to thousands of people who have suffered from natural disasters. He approached a representative of the organization and suggested that the family cover part of the costs of feeding them for the day.

    Then he told his son, who was surprised by the suggestion, but soon won over. When he told that to the bride, she was really shocked but finally accepted because in southeastern Turkey there is a real culture of sharing with people in need. They love to share their food, their table and everything they have. And afterwards she was quite amazed about it. So, they arrived at the distribution center on Thursday to spend the day serving food and taking photographs with their grateful recipients(接受者).

    On Tuesday evening, the newly married couple were still pleased with their decision to quit a personal celebration for one with a greater good. "It's like sharing a dinner with your friends and family who have this kind of thing on a daily basis or sharing something with people who don't even have the most basic things," Michael said. "Hopefully, this will also give the start for other wedding dinners to be held here with our brothers and sisters in need."

    Going green seems to be a 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 go green every single day for an entire year. This meant doing 365 different green 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 green things to do and this was no easy task.

    With the idea of going green every single day for 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 the 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 planet.