江苏省南京市金陵2020-2021年高二下学期英语期末检测试卷

Friendship is above reason, for, though you find virtues (美德) in a friend, he has been your friend before you find them. It is a gift that we offer because we must; to give it as the reward of virtue would be to set a price upon it, and those who do that have no friendship to give. If you choose your friends on the grounds that you are virtuous and want virtuous company, you are no nearer to true friendship than if you choose them for commercial reasons. Besides, who are you that you should be setting a price upon your friendship? It is enough for any man that he has the power of making friends, and he must leave it to that power to determine who his friends shall be. For, though you may choose the virtuous to be your friends, they may not choose you. It comes, like sleep, when you are not thinking about it; and you should be grateful, without any misgiving, when it comes.

So no man who knows what friendship is will give up a friend because he turns out to be disreputable (声名狼藉的). His only reason for giving up a friend is that he has stopped caring for him; and, when that happens, he should blame himself for this poverty (缺乏) of affection, not the friend for having proved unworthy.

We have our judgments and our punishments as part of the political mechanism that is forced upon us so that we may continue to live; but friendship is not friendship at all unless it teaches us that these are not part of our real life. It is only in the warmth of friendship that we see how cold a thing it is to judge and how stupid to take a pleasure in judging; for we recognize this warmth as a positive good, a richness in our natures, while the coldness that sets us judging is a poverty.

There are men who cannot be friends except when they are under an illusion (幻觉) that their friends are perfect, and when the illusion passes there is an end of their friendship. But true friendship has no illusions, for it reaches to that part of a man's nature that is beyond his imperfections, and in doing so it takes all of them for granted. A man is your friend, not because of his superiorities (优越), but because there is something open from your nature to his, a way that is closed between you and most men.

—A. Clutton-Brock

Perhaps the first novel to best express the modern idea of the self was Jane Eyre, written in 1847 by Charlotte Bronte.

Those who remember Jane Eyre solely as required reading in high-school English class likely recall most vividly a childhood banishment(流放) to a death-haunted room, a mysterious presence in the attic, and a cold mansion going up in flames. It's more seemingly the stuff of Lifetime television, not revolutions. But as unbelievable as many of the events of the novel are, even today, Bronte's biggest accomplishment wasn't in plot devices. It was the narrative voice of Jane — who so openly expressed her desire for identity, definition and meaning — that rang powerfully true to its 19th-century audience. In fact, many early readers mistakenly believed Jane Eyre was a true account (in a clever marketing scheme, the novel was subtitled, "An Autobiography"), perhaps a validation of her character's authenticity.

The way that novels paid attention to the particularities of human experience (rather than the universals of romances) made them the ideal vehicle to shape how readers understood the modern individual. The novel seemed perfectly designed to tell Bronte's first-person narrative of a poor orphan girl searching for a secure identity—first among an unloving family, then a charity school, and finally with the wealthy but unattainable employer she loves. Unable to find her sense of self through others, Jane makes the surprising decision to turn inward.

The broader cultural implications of the story—its insistence on the value of conscience and will—were such that one critic worried some years after its publication that the "most alarming revolution of modern times has followed the invasion of Jane Eyre:' Before Rene Descartes's cogito ergo sum ("I think, therefore I am")，when the sources of authority were external and objective, the aspects of the self so central to today's understanding mattered little then.

To be sure, no earlier novelist had provided a voice so seemingly pure, so fully belonging to the character, as Bronte, She developed her art alongside her sisters, the novelists Anne and Emily, but it was Charlotte whose work best captured the sense of the modern individual. Anne Bronte's novels Agnes Grey and The Tenant of Wildfell Hall contributed to the novers ability to offer social criticism, while the Romantic sensibilities of Emily Bronte's Wuthering Heights explored how the "other, " in the form of the dark, unpredictable Heathcliff，can threaten the integrity(完整) of the self.

One of the greatest testimonies(证明) to Bronte's accomplishment came from a modernist pioneer, Virginia Woolf, who declares, "Jane's voice is the source of the power the book has to absorb the reader completely into her world. " Woolf explains how Bronte depicts:

… an overpowering personality, so that, as we say in real life, they have only to open the door to make themselves felt. There is in them some untamed ferocity perpetually at war with the accepted order of things which makes them desire to create instantly rather than to observe patiently.

It is exactly this willingness — desire, even — to be "at war with the accepted order of things" that characterizes the modern self. While we now take such a sense for granted, it was，as Bronte's contemporaries rightly understood, radical (激进的) in her day.

"_______," Jane says as she is dragged by her cruel aunt toward banishment in the bedroom where her late uncle died. This sentence, Joyce Carol Oates argues, serves as the theme of Jane's whole story.

Charlotte Bronte created a new mold for the self—a person's inner life can allow her to change from the inside out.

It is true Jane does right and exercises great moral strength.

What would happen today, if there was an accident at your workplace? Would employees know what to do? Would the injured person get the best possible care?

When an accident happens, a first aid programme that meets the requirements of the law and is made to the type and size of the workplace can really make the difference between life and death, or between recovery and lasting disablement (伤残).

Employers should make sure that all employees know where emergency information is posted at the workplace. The emergency notice should show the phone numbers of the closest ambulance service, rescue unit, fire/police station, and hospital. The amount of time it takes to look up one of these important numbers can make a big difference to a seriously injured person. The place of first aid equipment and rescue equipment should also be posted.

All workplaces should have a person with first aid or medical training in case of an emergency. First aid equipment and supplies, including a variety of dressings and instruments, as well as an up－to－date first aid book, should be stored where they can be reached quickly and easily in case of an accident. These supplies should be inspected frequently, making sure they are kept in sanitary (卫生的) and usable condition and re－stored after use. Larger workplaces may need more than one, fully－equipped first aid bag.

In lonely workplaces, emergency supplies and an action plan are especially important. At least one person trained in emergency first aid should always be on－site (在现场的). If first aid is not given properly, it can sometimes hurt rather than help an injured person, or even be harmful to the person giving first aid.

All workers should know who is trained to give first aid on－site, where emergency first aid equipment is put, and what medical professional or medical instruments should be found if a medical emergency happens.

Ten years ago, I set out to examine luck. I wanted to know why some people are1 in the right place at the right time, while others consistently experienced ill fortune. I placed 2in national newspapers asking for people who felt consistently lucky or unlucky to3 me.

Hundreds of extraordinary men and women volunteered for my research. Over the years I interviewed them, watched their lives and had them4various experiments.

I carried out a simple experiment to discover whether their differences in5 was due to differences in their ability to6opportunities. I gave both lucky and unlucky people a newspaper, and asked them to 7 it and tell me how many photographs were inside. I had 8placed a large message halfway through the newspaper saying… "Tell the experimenter you have seen this and win$50."

This message took up half of the page and was written in type that was more than two inches high. It was staring everyone straight in the face, but the unlucky people tended to 9 it and the lucky people tended to spot it.

Unlucky people are generally more10 than lucky people, and this anxiety affects their ability to notice the 11. As a result, they miss opportunities because they are too focused on looking for something else. They go to gatherings focused on finding their perfect partner and miss opportunities to make good friends. They read newspapers 12 to find certain types of job advertisements and miss other types of jobs.

Lucky people are more13and open, and therefore see what is there rather than just what they are looking for. My research eventually showed that lucky people create good fortune via four14. They are skilled at creating and 15opportunities, make lucky decisions by listening to their intuition(直觉），create self-fulfilling prophesies(预言) via positive expectations, and adopt a "never say die" attitude that transforms bad luck into good.

The Riekes Center in Menlo Park, California is a place for students the ages of 5 and 95 to play music, exercise, and do community service. People of all socioeconomic backgrounds are welcome.

Gary Riekes founded the center when he was a student at Stanford university. After (suffer)a serious football injury, he started a network, which (eventual)became the Riekes Center.

The center encourages an environment there are" No Labels. No Limits. ""You don't put a label on someone, "Riekes said, "It allows them to be free"

Programs at the center are tailored to improve (grow). The athletic department trains everyone from the (begin) level to the Olympic level. It also offers a program for athletes with special needs.

The Riekes Center offers several programs, (allow) students the chance to discover they truly love. "For the young, it gives them a place to find (they)," said Bob Mullins, whose sons joined the center more than 30 years ago. "These kids develop the discipline they need to achieve goals. "Mullins (come) to the center every week since he retired in 2001.