题目内容
听力原文：W: What a surprise to see you at the supermarket! I thought you always ate in restaurants.
M: The restaurants cost too much. I usually eat at home.
Where does the conversation most probably take place？
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听力原文：W: Can I help you？
M: Yes. I've got an appointment with Mr. James Laury. He said I should meet him in his office.
W: That's on the fourth floor. You can take the lift to the fourth floor and walk down the corridor to the end. Turn left and you'll find a conference room. Mr. Laury's office is next to it.
M: Thanks very much.
What does the man want to know？
听力原文：W: Good morning, Mr. Tim. It's a long time since I had the pleasure of a visit from you.
M: Yes, it must be three or four years. I haven't visited you since I called about my will. You helped me with that, you remember？
W: Yes, I remember. Do you want to make any changes in your will？
M: I don't think that will be necessary, but you'll tell me if it is. I left everything, you remember, to my wife, and, after her death, to my son Jerry. I've about $ 15 000 in shares of industrial companies. These bring in, after paying tax, about $ 1 125 a year. Well, I'm earning a good salary now, and I shall get a good pension from my employers, so my wife and I can live fairly comfortably with this extra income. I want to buy some land and build a house for my son. It's time he get married, and he needs a house. I'm thinking of building one and giving it to him.
W: Your son's fortunate. So you want my help buying the land and building the house.
M: Yes, that's right. As soon as you've done what's necessary for buying the land, Jerry and I will see an architect.
W: Have you found a plot yet？
M: Jerry was in Edinburgh last Saturday and saw a plot he likes. My wife and I went there two days ago, and we liked it, too. I'd like you to make the necessary inquiries for me.
W: I'd be pleased to do that. I shall have to write to the Local Authority and inquire whether it is allowed to build a house on your piece of land. You're not allowed to build a house without permission from the Planning Authority. And sometimes the Authority decides that a house must be built of stone, and not of brick, so that it doesn't spoil the surrounding village.
How long have they not met each other？
Which of the followings is NOT mentioned as a way against traffic accidents？
Yet the difference in tome and language must strike us, so soon as it is philosophy that speaks: that change should remind us that even if the function of religion and that of reason coincide, this function is performed in the two cases by very different organs. Religions are many, reason one. Religion consists of conscious ideas, hopes, enthusiasms, and objects of worship; it operates by grace and flourishes by prayer. Reason, on the other hand, is a mere principle or potential order, on which indeed we may come to reflect but which exists in us ideally only, without variation or stress of any kind. We conform. or do not conform. to it; it does not urge or chide us, not call for any emotions on our part other than those naturally aroused by the various objects which it unfolds in their true nature and proportion. Religion brings some order into life by weighting it with new materials. Reason adds to the natural materials only the perfect order which it introduces into them. Rationality is nothing but a form, an ideal constitution which experience may more or less embody. Religion is a part of experience itself, a mass of sentiments and ideas. The one is an inviolate principle, the other a changing and struggling force. And yet this struggling and changing force of religion seems to direct man toward something eternal. It seems to make for an ultimate harmony within the soul and for an ultimate harmony between the soul and all that the soul depends upon. Religion, in its intent, is a more conscious and direct pursuit of the Life of Reason than is society, science, or art, for these approach and fill out the ideal life tentatively and piecemeal, hardly regarding the foal or caring for the ultimate justification of the instinctive aims. Religion also has an instinctive and blind side and bubbles up in all manner of chance practices and intuitions; soon, however, it feels its way toward the heart of things, and from whatever quarter it may come, veers in the direction of the ultimate.
Nevertheless, we must confess that this religious pursuit of the Life of Reason has been singularly abortive. Those within the pale of each religion may prevail upon themselves, to express satisfaction with its results, thanks to fond partiality in reading the past and generous draughts of hope for the future; but any one regarding the various religions at once and comparing their achievements with what reason requires, must feel how terrible is the disappointment which they have one and all prepared for mankind. Their chief anxiety has been to offer imaginary remedies for mortal ills, some of which are incurable essentially, while others might have been really cured by well-directed effort. The Greed oracles, for instance, pretended to heal out natural ignorance, which has its appropriate though difficult cure, while the Christian vision of heaven pretended to be an antidote to our natural death--the inevitable correlate of birth and of a changing and conditioned existence. By methods of this sort little can be done for the real betterment of life. To confuse intelligence and dislocate sentiment by gratuitous fictions is a short-sighted way of pursuing happiness. Nature is soon avenged. An unhealthy exaltation and a one-sided morality have to be followed by regrettable reactions. When these come. The real rewards of life may seem vain to a relaxed vitality, and the very name of virtue may irritate young spirits untrained in and natural excellence. Thus religion too often debauches the morality it comes to sanction and impedes the science it ought to fulfill.
What is the secret of this ineptitude？ Why does religion, so near to rationality in its purpose, fall so short of it in its results？ Tile answer is easy; religion pursues rationality through the imagination. When it explains events or assigns causes, it is an imaginative substitute for science. When it gives precepts, insinuates ideals, or remolds aspiration, it
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