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听力原文： W: Excuse me, I'm wondering if you could tell me how to find a place I can have my shoes fixed. I'm new in town.
M: Well, of course, you can always look in the yellow pages in the back of the telephone book under "Shoe Repair". But I think there’s a good shop not far from here. Take the first street to the left and walk about three blocks. I can’t remember the name of the shop, but you'll find it. It’s near the police station. By the way, do you know about the "Town Guide" ？ It has all kinds of useful information. I think you’ll find it in any book store.
W: Thanks a lot, you' ve been very helpful and I’ll look for that "Town Guide" the next time I'm in book store. Let’s see, you said the repair shop was three blocks on the right？
M: No, first street on the left then three blocks.
W: Thanks again.
What is the woman looking for？
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Civilization and History
Most of the people who appear most often and most gloriously in the history books are great conquerors and generals and soldiers, whereas the people who really helped civilization forward are often never mentioned at all. We do not know who first set a broken leg, or launched a seaworthy boat, or calculated the length of the year, or manured a field; but we know all about the killers and destroyers. People think a great deal of them, so much so that on all the highest pillars in the great cities of the world you will find the figure of a conqueror or a general or a soldier. And I think most people believe that the greatest countries are those that have beaten in battle the greatest number of other countries and ruled over them as conquerors. It is just possible they are, but they are not the most civilized. Animals fight; so do savages; hence to be good at fighting is to be good in the way in which an animal or a savage is good, but it is not to be civilized. Even being good at getting other people to fight for you and telling them how to do it most efficiently--this, after all, is what conquerors and generals have done--is not being civilized. People fight to settle quarrels. Fighting means killing, and civilized peoples ought to be able to find some way of settling their disputes other than by seeing which side can kill off the greater number of the other side, and then saying that side which has killed most has won. And not only has won, but, because it has won, has been in the right. For that is what going to war means; it means saying that might is right.
That is what the story of mankind has on the whole been like. Even our own age has fought the two greatest wars in history, in which millions of people were killed or mutilated. And while today it is true that people do not fight and kill each other in the streets--while, that is to say, we have got to the stage of keeping the rules and behaving properly to each other in daily life--nations and countries have not learnt to do this yet, and still behave like savages.
But we must not expect too much. After all, the race of men has only just started. From the point of view of evolution, human beings are very young children indeed, babies, in fact, of a few months old. Scientists reckon that there has been life of some sort on the earth in the form. of jellyfish and that kind of creature for about twelve hundred million years, and there have been civilized men for about eight thousand years at the out- side. These figures are difficult to grasp; so let us scale them down. Suppose that we reckon the whole past of living creatures on the earth as one hundred years; then the whole past of man works out at about one month, and during that month there have been civilizations for between seven and eight hours. So you see there has been little time to learn in, but there will be oceans of time in which to learn better. Taking man's civilized past at about seven or eight hours, we may estimate his future, that is to say, the whole period between now and when the sun grows too cold to maintain life any longer on the earth, at about one hundred thousand years. Thus mankind is only at the beginning of its civilized life, and as I say, we must not expect too much. The past of man has been on the whole a pretty beastly business, a business of fighting and bullying and gorging and grabbing and hurting. We must not expect even civilized peoples not to have done these things. All we can ask is that they will sometimes have done something else.
The author says that civilized people should ______.
Why is Ellen buying the tickets？
The idea that there is neither good nor evil--in any absolute moral or religious sense—is widespread in our times. There are various relativistic and behaviorist standards of ethics. If these standards even admit the distinction between good and evil, it is as a relative matter and not as whirlwind of choices that lies at the center of living. In any such state of mind, conflict can at best, be only a petty matter, lacking true university. The acts of the evildoer and of the virtuous man alike become dramatically neutralized. Imagine the reduced effect of Crime and Punishment or the Brothers Karamazoc had Dostoevsky thought that good and evil, as portrayed in those books, were wholly relative, and that he had had no conviction about them.
You can't have a vital literature if you ignore or shun evil. What you get then is the world of Pollyanna, goody-goody in place of the good. Cry, The Beloved Country is a great and dramatic novel because Alan Paton, in addition to being a skilled workman, sees with clear eyes both good and evil, differentiates them, pitches them into conflict with each other, and takes sides. He sees that the native boy Absalom Kumalo, who has murdered, cannot be judged justly without taking into account the environment that has had a part in shaping him. But Paton sees, too, that Absalom the individual, not society the abstraction, committed the act and is responsible for it. Mr. Paton understands mercy. He knows that this precious thing is not evoked by sentimental impulse, but by a searching examination of the realities of human action. Mercy follows a judgment; it does not precede it.
One of the novels by the talented Paul Bowles, Let It Down is full of motion, full of sensational depravities, and is a crashing bore. The book recognizes no good, admits no evil, and is coldly indifferent to the moral behavior. of its characters. It is a long shrug. Such a view of life is non-dramatic and negates the vital essence of drama.
In our age, according to the author, a standpoint often taken in the area of ethics is the ______.
Why did the man want to exchange the pen？
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