This is the industrialist’s（ ）: invest, and risk going bankrupt, or not invest and risk losing your share of the market.

A.paradox B.junction C.premise D.dilemma

Meeting new people widened the young man’s（ ） .

If no one takes the（ ）and plans for the trip, we will never leave home.

All cultures have some system of measuring duration, or keeping time, but in western industrialized societies, we keep track of time in what seems to other peoples almost an obsessive fashion. We view time as motion on a space, a kind of linear progression measured by the clock and the calendar. This perception contributes to our sense of history and the keeping of records, which are typical aspects of western cultures.Although our perceptions of time seem natural to us, we must not assume that other cultures operate on the same time system. For instance, why should we assume that a Hopi raised in the Hopi culture would have the same intuitions about time that we have? In Hopi history, if records had been written, we would find a different set of cultural and environmental influences working together. The Hopi people are a peaceful agricultural society isolated by geographic feature and nomad enemies in a land of little rainfall. Their agriculture is successful only by the greatest perseverance. Extensive preparations are needed to ensure crop growth. Thus the Hopi value persistence and repetition in activity. They have a sense of the cumulative value of numerous, small, repeated movements, for to them such movements are not wasted but are stored up to make changes in later events. The Hopi have no intuition of time as motion, as a smooth flowing line on which everything in the universe proceeds at an equal rate away from a past, through a present, into a foreseeable future.Long and careful study of the Hopi language has revealed that it contains no words, grammatical forms, constructions, or expressions that refer to what we call time—the past, present, or future—or to the duration or lasting aspect of time. To the Hopi, “time” is a “getting later” of everything that has been done, so that past and present merge together. The Hopi do not speak, as we do in English? of a “new day” or “another day” coming every twenty-four hours; among the Hopi, the return of the day is like the return of a person, a little older but with all the characteristics of yesterday. This Hopi conception, with its emphasis on the repetitive aspect of time rather than its onward flow, may be clearly seen in their ritual dances for rain and good crops, in which the basic step is a short, quick stamping of the foot repeated thousands of times, hour after hour.Of course, the American conception of time is significantly different from that of the Hopi. Americans’ understanding of time is typical of Western cultures in general and industrialized societies in particular. Americans view time as a commodity, as a “thing” that can be saved, spent, or wasted. We budget our time as we budget our money. We even say, “Time is money”. We are concerned in America with being “on time”; we don’t like to “waste” time by waiting for someone who is late or by repeating information; and we like to “spend” time wisely by keeping busy. These statements all sound natural to a North American. In fact, we think, how could it be otherwise? It is difficult for us not to be irritated by the apparent carelessness about time in other cultures. For example, individuals in other countries frequently turn up an hour or more late for an appointment— although “being late” is at least within our cultural framework. For instance, how can we begin to enter the cultural world of the Sioux, in which there is no word for “late” or “waiting”. Of course, the fact is that we have not had to enter the Sioux culture; the Sioux have had to enter ours. It is only when we participate in other cultures on their terms that we can begin to see the cultural patterning of time.1.From the passage, the Hopi have no intuition of time as motion because（ ）. 2. What is the Hopi’s conception of time?3.The concept of time as a commodity in the last paragraph means that （ ）.4.If you were to visit a Sioux festival, it would probably be necessary that（ ）.5.Which of the following views seems most opposite to the Western perception of time?

Social change is more likely to occur in societies where there is a mixture of different kinds of people than in societies where people are similar in many（1） .The simple（2 ）for this is that there are more different ways of looking at things（3 ）in the first kind of society. There are more ideas, more disagreements （4 ）interest, and more groups and organizations（5） different beliefs. In （6） , there is usually a greater worldly interest and greater tolerance in（7） societies. All these factors tend to promote social change by （8） more areas of life to decision. In a simple-racial （9 ） , there are （10） occasions for people to see the need or the opportunity for （11） because everything seems to be the same. And （12） conditions may not be satisfactory, they are at least customary and undisputed.

Social change is also likely to occur more frequently and（13） in the material aspects of the culture than in the non-material, for example, in technology rather than in values; in the（14） basic and emotional aspects of society than in their opposites; in form rather than in（15） ; and in elements that are （16） to the culture rather than in strange elements. （17） , social change is easier if it is gradual. For example, it comes（18） readily in human relations on a continuous scale rather than one with sharp differences. This is one reason why change has （19） come more quickly to Black Americans as （20） to other American minorities, because of sharp difference between them and their white counterparts.

A. take down

B. turn down

C. cut down

D. set down

All theories（ ） from practice and in turn serve practice.