(call) I would appreciate your __ back this afternoon.

A. Maybe I should call a taxi

B. can you help me

C. it's the second left

D. not really

E. at the traffic lights

F. Not at all

G. Museum Drive

H. Thanks again

Tourist: Excuse me, (56) ？ I'm lost!

Person: Certainly, where would you like to go？

Tourist: I'd like to go to the museum, but I can't find it. Is it far？

Person: No, (57) .It's about a 5 minute walk. Now, go along this street to the traffic lights. Do you see them？

Tourist: Yes, I can see them.

Person: Right, (58) , turn left into Queen Mary Avenue.

Tourist: Queen Mary Avenue.

Person: Right. Go straight on. Take the second left and enter Museum Drive.

Tourist: OK. Queen Mary Avenue, straight on and then the second left, (59)

Person: Right, Just follow Museum Drive and the museum is at the end of the road.

Tourist: Great. Thanks for your help.

Person: (60)

根据以下材料回答第 1～5 题：

A．Maybe I should call a taxi

B．can you help me

C．it’s the second left

D．not really

E．at the traffic lights

F．Not al all

G．Museum Drive

H．Thanks again

第 56 题 Tourist：Excuse me， 56 ？I'm lost!

Person：Certainly，where would you like to go？

Tourist：I'd like to go to the museum，but I can’t find it．Is it far？

Person：N0， 57 ．It’s about a 5 minute walk．Now，go along this street to the

traffic lights．Do you see them？

Tourist：Yes，I can see them．

Person：Right， 58 ，turn left into Queen Mary Avenue．

Tourist：Queen Mary Avenue．

Person：Right．Go straight on．Take the second left and enter Museum Drive．

Tourist：OK．Queen Mary Avenue，straight on and then the second left， 59 ．

Person：Right．Just follow Museum Drive and the museum is at the end of the road．

Tourist：Great．Thanks for your help．

Person： 60 ．

ch ultimately takes over the ordering of human life and affairs. Is this possible？ I believe is it not: but also believe that the arguments commonly advanced to refute this possibility are the wrong ones. First it is often said that computers "do not really think". This I submit is nonsense: if computers do not think, then nor do human beings. For how do I define the process of thinking？ I present data—say, an examination paper—to a student, which he scans with a photoelectric organ we call an "eye", the computer scans its data with a photoelectric organ we call a "tape-reader". There is then a period when nothing obvious happens, through electroencephalogram—for the student. Lastly, information based on the data is transcribed by means of a mechanical organ called a "hand" by the student and a "teleprinter" by the computer. In other words, the actions of man and machine differ only in the appliances they use.

Secondly, it is said that computers "only do what they are told", that they have to be programmed for every computation they undertake. But I do not believe that I was born with an innate ability to solve quadratic equations or to identify common members of the Britain flora: I, too, had to be programmed for these activities, but I happened to call my programmers by different names, such as "schoolteacher", "lecture" or "professor".

Lastly, we are told that computers, unlike human beings, cannot interpret their own results. But interpretation is always of one set of information in the light of another set of information: it consists simply of finding the joint pattern in two sets of data. The mathematics of doing this is cumbersome but well known; the computer would be perfectly willing to do the job if asked.

What is the author's attitude towards "the recurrent theme of the omniscient computer" which will ultimately take over the ordering of human life and affairs？

A．He supports it.

B．He shows his objection.

C．Not definitely expressed.

D．He shows ambivalence.

(When each time) he (came) to Beijing (on business), he (would) call on me.

A．When each

B．came

C．on business

D．would

Would you please call me up later______they decide to go camping？

A．that

B．for

C．whether

D．when

Which number would you call if your friends were suddenly ill？

A．(212)344～0996

B．(212)363～7620

C．(212)363～3260

D．(212)269～5755

It would do no ______ to call him.

A．well

B．good

C．better

D．best

so universal in the human mind that it is truly as if they had sprung from the mind of God？ By no means. The idea of owning and property emerged in the mists of unrecorded history. The ancient Jews, for one, had a very different outlook on property and ownership, viewing it as something much more temporary and' tentative than we do.

The ideas we have in America about the private ownership of productive property as a natural and universal right of mankind, perhaps of divine origin, are by no means universal and must be viewed as an invention of man rather than an order of God. Of course, we are completely trained to accept the idea of ownership of the earth and its products, raw and transformed. It seems not at all strange; in fact, it is quite difficult to imagine a society without such arrangements. If someone, some individuals, didn't own that plot of land, that house, that factory, that machine, that tower of wheat, how would we function？ What would the rules be？ Whom would we buy from and how would we sell？

It is important to acknowledge a significant difference between achieving ownership simply by taking or claiming property and owning what we tend to call the "fruit of labor." If I, alone or together with my family, work on the land and raise crops, or if I make something useful out of natural material, it seems reasonable and fair to claim that the crops or the objects belong to me or my family, are my property, at least in the sense that I have first claim on them. Hardly anyone would dispute that. In fact, some of the early radical workingmen's movements made (an ownership) claim on those very grounds. As industrial organization became more complex, however, such issues became vastly more intricate. It must be clear that in modem society the social heritage of knowledge and technology and the social organization of manufacture and exchange account for far more of the productivity of industry and the value of what is produced than can be accounted for by the labor of any number of individuals. Hardly any person can now point and say, "That--that right there--is the fruit of my labor." We can say, as a society, as a nation--as a world, really--that what is produced is the fruit of our labor, the product of the whole society as a collectivity.

We have to recognize that the right of private individual ownership of property is man-made and constantly dependent on the extent to which those without property believe that the owner can make his claim, dependent on the extent to which those without stick.

According to the passage, the concept of ownership probably ______.

A．resulted from the concept of property right

B．stemmed from the uncovered prehistoric ages

C．arose from the generous blessing of the Creator

D．originated from the undetected Middle Ages

Why did Iain Duncan Smith call for an official endorsement of marriage？

A．It would improve family stability and facilitate the upbringing of children as well as people's future development.

B．Low birth rate has threatened the population of the country.

C．British government did little in the marital affairs of people.

D．Various measures should be adopted by the government to encourage marriages.

Professional people appreciate______when it is necessary to cancel an appointment.

A．you to call them

B．your calling them

C．that you would call them

D．that you are calling them

Part A

Directions: Read the following four texts. Answer the questions below each text by choosing A, B, C or D. (40 points)

When young people who want to be journalists ask me what subject they should study after leaving school, I tell them: "Anything except journalism or media studies.' Most veterans of my trade would say the same. It is practical advice. For obvious reasons, newspaper editors like to employ people who can bring something other than a knowledge of the media to the party that we call our work.

On The Daily Telegraph, for example, the editor of London Spy is a theologian by academic training. The obituaries editor is a philosopher. The editor of our student magazine, Juice, studied physics. As for myself, I read history, ancient and modern, at the taxpayer's expense.

I am not sure what Charles Clarke, the Education Secretary, would make of all this. If I understand him correctly, he would think that the public money spent on teaching this huge range of disciplines to the staff of The Daily Telegraph was pretty much wasted. The only academic course of which he would wholeheartedly approve in the list above would be physics—but then again, he would probably think it a terrible waste that Simon Hogg chose to edit Juice instead of designing aeroplanes or building nuclear reactors. By that, he seems to mean that everything taught at the public expense should have a direct, practical application that will benefit society and the economy.

It is extremely alarming that the man in charge of Britain's education system should think in this narrow-minded, half-witted way. The truth, of course, is that all academic disciplines benefit society and the economy, whether in a direct and obvious way or not. They teach students to think—to process information and to distinguish between what is important and unimportant, true and untrue. Above all, a country in which academic research and intelligent ideas are allowed to flourish is clearly a much more interesting, stimulating and enjoyable place than one without "ornaments", in which money and usefulness are all that count.

Mr. Clarke certainly has a point when he says that much of what is taught in Britain's universities is useless. But it is useless for a far more serious reason than that it lacks any obvious economic utility. As the extraordinarily high drop-out rate testifies, it is useless because it fails the first test of university teaching—that it should stimulate the interest of those being taught. When students themselves think that their courses are a waste of time and money, then a waste they are.

The answer is not to cut off state funding for the humanities. It is to offer short, no- nonsense vocational courses to those who want to learn a trade, and reserve university places for those who want to pursue an academic discipline. By this means, a great deal of wasted money could be saved and all students—the academic and the not-so-academic—would benefit. What Mr. Clarke seems to be proposing instead is an act of cultural vandalism that would rob Britain of all claim to be called a civilised country.

The second paragraph is meant to demonstrate that______.

A．students of other disciplines than journalism are preferred employees of newspapers

B．young people should learn other subjects than journalism after leaving school

C．veterans of the author's trade would give the same advice to puzzled youngsters

D．young people should diversify their learning subjects to be better employed