In agrarian(农业的), pre-industrial Europe,“you'd want to wake up early, start working with the sunrise, have a break to have the largest meal, and then you'd go back to work,”says Ken Albala, a professor of history at the University of the Pacific.“Later, at 5 or 6, you'd have a smaller supper.”

    This comfortable cycle, in which the rhythms of the day helped shape the rhythms of the meals, gave rise to the custom of the large midday meal, eaten with the extended family.“Meals are the foundation of the family,”says Carole Couniban, a professor at Millersville University in Pennsylvania, “so there was a very important interconnection between eating together and strengthening family ties.”

    Since industrialization, maintaining such a slow cultural metabolism has been much harder, with the long midday meal shrinking to whatever could be stuffed into a lunch bucket or bought at a food stand. Certainly, there were benefits. Modern techniques for producing and shipping food led to greater variety and quantity, including a tremendous increase in the amount of animal protein and dairy products available, making us more energetic than our ancestors.

    Yet plenty has been lost too, even in cultures that still live to eat. Take Italy. It's no secret that the Mediterranean diet is healthy, but it was also a joy to prepare and eat. Italians, says Counihan, traditionally began the day with a small meal. The big meal came at around 1 p.m. In between the midday meal and a late, smaller dinner came a small snack. Today, when time zones have less and less meaning, there is little tolerance for offices' closing for lunch, and worsening traffic in cities means workers can't make it home and back fast enough anyway. So the formerly small supper after sundown becomes the big meal of the day, the only one at which the family has a chance to get together.“The evening meal carries the full burden that used to be spread over two meals,”says Counihan.

    It's generally believed that people act the way they do because of their personalities and attitudes. They recycle their garbage because they care about the environment. They pay $5 for a caramel brulee latte because they like expensive coffee drinks.

    It's undeniable that behavior comes from our inner dispositions（性情）,but in many instances we also draw inferences about who we are,as suggested by the social psychologist Daryl Bern,by observing our own behavior.We can be strangers to ourselves.If we knew our own minds,why would we need to guess what our preferences are from our behavior?If our minds were an open book,we would know exactly how much we care about the environment or like lattes.Actually,we often need to look to our behavior to figure out who we are.

    Moreover,we don't just use our behavior to learn about our particular types of character—we infer characters that weren't there before.Our behavior is often shaped by little pressures around us,which we fail to recognize.Maybe we recycle because our wives and neighbors would disapprove if we didn't.Maybe we buy lattes in order to impress the people around us.We should not mistakenly believe that we always behave as a result of some inner disposition.

    Whatever pressures there can be or inferences one can make,people become what they do,though it may not be in compliance（符合）with their true desires.Therefore,we should all bear in mind Kurt Vonnegut's advice:"We are what we pretend to be,so we must be careful about what we pretend to be."

    Forests are always losers at the Olympics, and that's unlikely to change anytime soon.

    For the winter games in PyeongChang, South Korea, virgin forest was destroyed on Mount Gariwang to accommodate ski runs. For the 2022 Winter Olympics in Beijing, a ski run is set to wipe out part of the Songshan National Nature Reserve. And let's not forget the 240 acres of Atlantic Forest that were leveled for the 2016 games in Rio de Janeiro to make way for a golf course.

    For the upcoming Tokyo games, environmental and human rights advocates have been raising alarms about the use of tropical (热带的) wood to build the New National stadium. Activists have fought against such environmental destruction. The damage is often permanent, threatens endangered plants and animals and in some cases, causes conflicts with native people. But frequently the country's organizing committee, and the International Olympic Committee (IOC) have found ways to make it reasonable — despite a paragraph in the Olympic Charter (宪章) that states that the IOC's role is to "encourage and support a responsible concern for environmental issues".

    "As it stands now, the IOC has little authority over a city's local organizing committee, which finally plans the event, " Chappelet, professor of public management at the University of Lausanne, told Earther. "Even if the IOC is dissatisfied with the way host cities have prepared for the games, they have no built-in systems to watch them so that they strictly follow the Olympic Charter." The only thing they can do if they're not happy is to withdraw (= take back) the right to organize the game. "But the IOC could include more enforcement (执行) systems into the contract they make with the host city," he added. That contract must be signed and obeyed by everyone and those who break it must be fined.

    Boykoff, the author of several books on the Olympics, suggested a similar solution. "The IOC could insist that host cities take their ecological (生态的) promises into account first, but instead they look the other way, time and time again," he said.

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Teaching Poetry

    No poem should ever be discussed or "analyzed", until it has been read aloud by someone, teacher or student. Better still, perhaps, is the practice of reading it twice, once at the beginning of the discussion and once at the end, so the sound of the poem is the last thing one hears of it.

    All discussions of poetry are, in fact, preparations for reading it aloud, and the reading of the poem is, finally, the most telling "interpretation" of it, suggesting tone, rhythm, and meaning all at once. Hearing a poet read the work in his or her own voice, on records or on film, is obviously a special reward. But even those aids to teaching can not replace the student and teacher reading it or, best of all, reciting it.

    I have come to think, in fact, that time spent reading a poem aloud is much more important than "analysing" it, if there isn't time for both. I think one of our goals as teachers of English is to have students love poetry. Poetry is "a criticism of life", and "a heightening of lief". It is "an approach to the truth of feeling", and it "can save your life". It also deserves a place in the teaching of language and literature more central than it presently occupies.

    I am not saying that every English teacher must teach poetry. Those who don't like it should not be forced to communicate this to anyone else. But those who do teach poetry must keep in mind a few things about its essential nature, about its sound as well as its sense, and they must make room in the classroom for hearing poetry as well as thinking about it.

    If American waterways had ever been voted on the yearbook, the Buffalo River could easily have been named Ugliest. It could be hard to find hope there. It took decades for public perception of the river to shift. But activist citizens, who collaborated with industry, government, and environment groups never gave up on their polluted river—the Buffalo River gradually went from being considered a lost cause to a place worth fighting for. And by now the cleaned—up water is one of Buffalo'S biggest attractions.

    By the 1960s, the river was seen as one of the worst sources of pollution pouring into the Great Lakes. The Buffalo River had caught fire many times. The surface had an oily layer, and any fish caught there were not eatable.

    The waterway's fate started shifting in the mid-1960s. Stanley Spisiak was a local Polish—American jeweler by day, but by evening he was the kind of guy who'd chase down dumpers(垃圾车)he spotted on the Buffalo River. By 1966 he found himself winning the National Wildlife Federation's "Water Conservationist of the Year" award. And before long he got a nickname:" Mr. Buffalo River. "But there was only so much he could do—the river was still declared biologically dead in 1969.

    Jill Spisiak Jedlicka is his great-grandniece. She picks up where he left off by directing the river's protector organization, Buffalo Niagara Waterkeeper. Professor Schneekloth and seven friends founded the organization as an all-volunteer nonprofit in 1989, after organizing the first river cleanup that year. Today the group employs 27 full-time workers and has helped oversee the Buffalo River's $100 million restoration.

    So far, the Buffalo River's water quality has restored, but it is still an ongoing issue, as sewage(污水)can overflow into the river after storms. Habitat restoration continues as well; fish and plantings are still being sampled to measure how well it's gone.