题目内容
SECTION B INTERVIEW
Directions: In this section you will hear everything ONCE ONLY. Listen carefully and then answer the questions that follow. Questions 1 to 5 are based on an interview. At the end of the interview you will be given 10 seconds to answer each of the following five questions.
Now listen to the interview.
听力原文：Woman: Well, it seems quite common actually. Lots of people in Australia now are traveling and taking time off. And when I was actually traveling I met so many people doing the same thing.
Man: Yeah, Yeah, so where did you start off？
Woman: Well, I went to New Zealand first, urn, and got a job in a computer company as a secretary. And I worked there for four months.
Man: Really？ you can do that, can you？ I mean, it's possible for anyone to get a job in New Zealand without being a New Zealander？
Woman: No, not everybody, only Australians and New Zealanders can exchange either— you know you can work in either country.
Man: Right, yeah.
Woman: So that was easy. So I worked there for four months and raised enough money for the rest of the travels really. So from there I went to Indonesia and traveled around the different islands of Indonesia, Malaysia, Singapore, Thailand, China, Nepal and India.
Man: What about in Indonesia, what did you do？ Did you fly mostly between the islands？
Woman: Er, I did a bit of that and boats, mainly local boats, between the islands.
Man: And what about, er, Singapore？ People say it, j,？ very, very modem but because it's so modem it's rather boring. Did you find that？
Woman: Um, well, it's difficult to say, really. It has different attractions; you know the Chinese, Malay and Hindu communities there. Each has its own culture and custom, very different from the others. And it's a great big shopping centre, and I really enjoyed it from that point of view. And, urn, it was very clean.
Man: And after, you said you went what, to Singapore, Malaysia, Thailand, and then China7 That's a great country to travel in, isn't it？
Woman: Er, it was, yeah. And it was fabulous, it really was. You haven't been there then？
Man: No, I haven't, no. I mean, it's very big, isn't it— did you... ？
Woman: Yeah, well, I only had one month traveling in China and that was too short for such a vast country as China. I felt I didn't have enough time, so I sacrificed a lot of places and did the main tourist mutes really. I went to Beijing, the capital, Kaifeng, Yinchuan, and Tibet.
Man: Wow, how exciting] You said after Beijing you went to … ？
Woman: That was Kaifeng, in Central China's Henan Province. It's a charming city and has got a lot to look around, like temples and pagodas. Very traditional.
Man: Urn, urn.
Woman: What fascinated me when I was there was that some Jews went to live in Kaifeng many years ago. As early as the 16th century, there were Jewish families there. They had their synagogue and the five books of Moses. Even today several hundred descendants of the original Jews still live in Kaifeng.
Man: Really？ I've never heard of that! And, eh, where did you go after Kaifeng？
Woman: I went northwest to Yinchuan, the provincial city of Ningxia Hui Autonomous Region.
Man: Is this the place, eh, where there has always been a shortage of water？
Woman: No, no. On the contrary, it has got an abundant supply of water, because it is near the Yellow River. In this sense, Yinehuan has a favored geographical position in otherwise harsh surroundings.
Man: What did you see there, then？
Woman: Ningxia was once the capital of tile Western Xia during the l l th century, so outside Yinchuan you can still see the Western Xia Mausoleum, where the kings of that kingdom were buried. The tombs are scattered in a pretty big area at the foot of the Helan Mountain. And, inside the city, there is a famous mosque in the architectural style. of the Middle East. It's really a place worth visiting, you get to know something about Ch
查看答案
搜索结果不匹配？点我反馈
更多问题
Ever since it appeared on the cultural scene, the Enlightenment has had its passionate critics. Philosophers as well as politicians have criticized its rationalism, its individualism, its cosmopolitanism, its faith in science and technology, its humanism, and its lack of respect for established traditions. Some have criticized individual aspects of it, others have condemned it in its entirety. At times Enlightenment thinking was all but eclipsed, as during the later part of the period of literary Romanticism, while at other times it re-surfaced with renewed vigor. In varying ways it has had a challenged and challenging presence in Western thought to this day.
In recent decades Enlightenment thinking has been the target of critical endeavors once more. This time it is its individualism and cosmopolitanism that have come under persistent attack from various quarters, together with its attempt to find and formulate universally valid norms and values. Anti-Enlightenment initiatives have surfaced inside the United States as well as worldwide. They are often launched in the name of "multiculturalism," "ethnic identity," the supposed importance of "roots," and the general importance of "diff6rence" as opposed to' people's common humanity. With respect to social integration, advocates of ethnic separateness prefer cultural and racial "salad bowls" to the traditional American "melting pot."
An issue is the Enlightenment idea that ideally every individual should not only have the right, but even the obligation to determine for himself or herself who he or she wants to be, what sort of life he or she wants to live, or with whom he or she wants to associate more closely. An individual, in other words, should not be obliged by any group to adhere to "his" or "her" religion, ethnicity, race, or social tradition, but be allowed and encouraged to make personal choices in all these regards-in effect be entirely free of any such particularistic determinations, if that seems best to the person in question. Essentially individuals are not seen by Enlightenment thinkers as members of particular groups, but as "citizens of the world," as unencumbered inhabitants of a polity that is governed by laws that in principle are valid for all human beings.
People will, of course, be born into specific communities that may be distinguished from each other by various racial or cultural traits. But these distinguishing traits are not particularly important, according to Enlightenment thinking—not nearly as important as that which all human beings have in common, namely reason. While Enlightenment theoreticians will acknowledge or even welcome variety among human beings, they are far more serious about what potentially unites them, and about what should accrue to them on account of their common humanity.
If in most societies—often after long and costly battles—laws have been passed which prohibit discrimination on the basis of race, creed, gender, or national origin, then an important Enlightenment principle has been realized—the principle that every individual is first a human being, and only secondarily a member of particular groups. And while recognition of one's common humanity may not necessarily be in conflict with being a member of any particular group, the principle demands that if there is a conflict, then people's common humanity takes precedence over any particularity. What is important, in other words, is not that I am Christian, Black, or Sioux, but that I am a human being, and that as such I have certain basic rights—the right of self-determination most prominently among them. Any attempt on the part of any group to declare their particularity as primary vis-a-vis someone's basic humanity is an outdated prejudice, and an infringement on a person's basic rights, as far as Enlightenment thinking is concerned. Particularism and its divisiveness—all too often the cause of contempt, hatred, fanaticism, and Wars—i
What should not be blamed for the resurgence of bedbugs？
By saying "As if to make lemonade out of lemons, though, computer algorithms came to the rescue." (Line 5, Para. 2) the author means that ______ .
A．so heavyB．too heavyC．heavy enoughD．heavy as
微信支付 
支付宝支付