Walk down the drinks section at the supermarket.Look in the drink cooler in your local convenience store.A new drink is taking up more and more space on the shelves，and that drink is water.Bottled water sales in the US rose to 1.7 billion gallons in 2010 for plastic bottles alone，compared to total sales of only 700 million gallons in 1990. Whereas bottled water was once associated only with the rich and the privileged (特权阶层)，it is now regularly drunk by people at all income levels despite the fact that the price of bottled water can be between 240 and 10,000 times higher per gallon than tap water.What accounts for this surprising increase in demand?

    Traditionally，people have drunk bottled water for health reasons.The practice of “taking the waters” originated with the Romans，who believed that a person developed a healthy mind by building a healthy body.Across Europe，drinking or bathing in mineral water has been associated with the power to cure various diseases.Health spas at Evian in France and Pellegrino in Italy began bottling water so that their consumers could continue their treatments at home.The consumers in the 21st century are also concerned about health.However，in America，where the habit of drinking bottled water is relatively new，the concern is often more related to the purity or sterilization (消毒) of the water than to its mineral contents.Americans are often worried about the effects of the chemical pollution and other contaminants on the water supply.Many Americans view bottled water as a safe alternative to tap water.

    Further reasons for drinking bottled water are its usefulness as an aid to digestion，as a complement to a good meal in a restaurant，and for taste.City tap water is often treated with chlorine (氯) to guard against harmful micro­organisms.Chlorine，as well as metals from pipes and tanks used to distribute and store tap water，can leave behind an unpleasant taste.

    On August 16, 1977, Elvis Presley saved me.

    The previous afternoon, I played with my six-year-old peers in Heather Peters^' backyard. I was enjoying my cake, when Heather asked me where my sleeping bag was. Only then did I know this party was a sleepover. The word “sleep-over” to a six-year-old bed-wetter is like what “cancer” means to an adult. But what if I told them I was a bed-wetter? At least with cancer, people gather at your bedside instead of running from it.

    I thought of a way to escape. I would explain that I needed my mother's permission to spend the nights. But as I called my Mom, Heather stood beside me to listen. She granted permission! Then I would be sleeping in the same living room as the other girls. I didn't bring my own pajamas (睡衣)，so Mrs. Peters offered me Heather's pajamas.

    As the other girls drifted into their sweet dreams, I tried to stay awake. “Do I need to go again? I'll stay up to go one more time.. .”.Of course , I finally fell asleep.

    The next morning , I was the first to wake up. I was warm! I lay in panic for what seemed like hours before the other girls started to wake up. I did the only thing I could do — I pretended that the bed-wetting didn't happen. I got up, took off Heather's pajamas and changed into my clothes like the other girls.

    Mrs. Peters walked into the room, and before she could say anything, she stepped right onto the pile of my wet pajamas. My heart stopped as I watched her face burn red. “WHO DID THIS?” She screamed, with a look so frightening. Should I answer? And that was when it happened — Mr. Peters came in and grabbed his wife , "Elvis Presley died!”

    The news of the King's death overtook Mrs. Peters, and I ,was spared. I got home without the other girls knowing what had happened.

    When we're in need, we always turn to our parents for help. But would you like them to hear the conversations you have with your friends on the school playground or lunch queue? Social networking sites have become extensions (延伸) of the school hallways, so would you add your parents as “friends” and allow them to view your online activities and conversations with friends?

    In the past the generation gap included a technology gap, where children were up to date with latest technology and parents were left behind, content to continue their day to day lives as they always had because they had no need to know more about technology. However, more and more parents are beginning to realize just how important social networks are in their lives. This realization has given many parents the motivation to educate themselves about social networking sites.

    These days many people are attracted to social networking sites because they can choose who they have around them; there's also a certain amount of control over privacy that we don't get in real life. Sometimes we feel that privacy is violated (侵犯）when we must accept a “friend” request from a parent or family member.

    It's a difficult choice whether or not to allow a parent to become a part of our online lives. On the one hand we don't want to “reject” their request because that might hurt their feelings or make them feel you have something to hide. On the other hand if you do accept, then you could have a sense of being watched and no longer feel free to comment or communicate the way you did before.

    A recent survey suggested that parents shouldn't take it personally if their child ignores their request: “When a teen ignores a parent's friend request, it doesn't necessarily mean that they are hiding something, but it could mean that this is one part of their life where they want to be independent.”

    Perhaps talking with parents and giving explanations would help soften the blow if you do choose not to add them to your friends list.

    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.

    Six months after a Chinese scientist was widely condemned for helping to make the world's first gene­edited babies, he remains out of public view, and new information suggests that others may be interested in undertaking the same kind of work outside the United States.

    A clinic in the United Arab Emirates city of Dubai emailed scientist He Jiankui to seek training in gene editing, Stanford University bioethicist Dr. William Hurlbut said ahead of a speech Tuesday at the World Science Festival in New York.

    Hurlbut, whose advice He often sought, said He told him that scientists from multiple countries and families with inherited health problems had messaged support and interest in altering the genes of embryos(胚胎)to prevent or treat disease. Hurlbut gave The Associated Press the email the Dubai clinic sent to He in December but decided to hide the clinic's name.

    "It reveals what eagerness there is out there to use this technology" and the need "for some sort of practical governance" of it, Hurlbut said.

    Jennifer Doudna, a University of California, Berkeley, co­inventor of the CRISPR gene­editing tool that He used, said that she also has heard of others who want to edit embryos.

    "I think they're entirely credible," she said of such reports. Doudna, who was also a speaker at the New York festival, said the field needs to focus on setting specific principles for how and when such work should proceed.

    "The technology is frankly just not ready for clinical use in human embryos," although research should continue, she said. Doudna is paid by the Howard Hughes Medical Institute, which also supports AP's Health and Science Department.

    Scientists and policy leaders have been debating how to set international standards or controls since He claimed in November that he had altered the genes of twin girls at conception(怀孕)to try to help them resist possible future infection with the AIDS virus.

    Editing embryos is outlawed in many countries because it risks damaging other genes, and the DNA changes can be passed to future generations. Many scientists have condemned He's work, and attention has fallen on other scientists who knew or strongly suspected what He was doing.

    When HarmonyOs, the Chinese self-developed operating system for Huawei mobile devices, was released on Aug 9, it quickly became a hot topic on social media. Many believe it not only represents the rise of the country as a tech power, but also shows respect to classical Chinese culture by naming the system "Hongmcng" in Chinese.

    "Hongmeng" is a classical word from Zhuangzi. In the ancient times of Chinese legend and myths (神话),"Hongmeng" was used to describe the original state of the universe before matter existed. For HarmonyOS, "Hongmeng" indicates the developers' aim to make an innovative operating system, unlike any other.

    Besides "Hongmeng'", Hunwei has also registered many of its products under the names of legendary creatures from Chinese myths. For example, the company's Kirin mobile chip got its name after a lucky monster called "Qilin". And its server chip is calked "Kunpeng", a creature that changed from a fish into a giant bird.

    Many Chinese Internet users and media have praised Huawei's use of these names," as they stand for Chinese wisdom and ancient people's imagination and spirit of exploration", Global Times noted.

    In fact, Huawei is not alone in using traditional culture for modern ventures. Ne Zha, the new film, also portrays traditional culture in a modern context. The movie is loosely based on the well-known work of classical Chinese myth The Investiture of the Gods. Earlier this month it became the biggest animated movie in China and was called "the glory of domestic anime (国产动漫)".

    Indeed, the long history and splendid classic works have given China a profound culture. Myths and legends are the creative works of tremendous imagination. As Global Times put it, today by revisiting a modern context, "ancient myths has the power to inspire imagination in young people". After all, imagination is the beginning of creation.