解释下列句子中“说”的不同含义。 (1)人家说了再做，我是做了再说。 答：__

关于我国地理位置的说法正确的是（　　）

A．我国东临太平洋，西临大西洋

B．我国大部分地区位于北温带

C．我国没有寒带和热带地区

D．与我国隔海相望的国家有15个

阅读下面短文，回答问题。

在奥运会开幕式上，刘欢和莎拉·布莱曼演唱的主题曲《我和你》，音调悠扬婉转，意韵绵长。这几天常常在大街小巷听到这首歌，渐渐也熟悉了这旋律。熟悉一首歌是重要的，越听越会觉得平和中自有真挚的感情流露。这首歌的歌词非常短，但其实词短情长，意义很深：“我和你，心连心，同住地球村。为梦想，千里行，相会在北京。来吧!朋友，伸出你的手，我和你，心连心，永远一家人。”

这里的“我”和“你”，其实是中国和世界的关系。在这里，“你”和“我”之间已经有了一种比肩淡定的从容和平和，有了一种相互守望，共同创造世界未来的自信。我们“同住地球村”的意识，“永远是一家人”的愿望，都喻示着在这个2008，在这次奥运会上，中国和世界之间新的关系。这里所显示的是一个民族的坦然和坦诚，也显示了中国已经融入了世界。这种融入当然不是取消“我”和“你”之间的差异，而是我们在一种“和而不同”的境界中展现的新的理想和新的祈愿。中国此时已经能够平视世界，已经能够为世界贡献自己力量的同时，分享人类的共同理想和价值。

反复听这首歌，我突然想到了同样是刘欢演唱，同样是曾经唱遍了大街小巷的一首歌。那首歌同样表现的是“我”与“你”的关系，也同样意蕴深沉，但却和《我和你》的意思有相当的不同。这就是1993年的秋天播出的电视剧《北京人在纽约》的主题歌《千万次的问》。虽然那部电视剧仅仅是讲述一个北京人王启明在纽约的艰难奋斗史，但那首歌却超越了这部电视剧而且有着相当的意义。

我还记得刘欢用激越的声音演唱《千万次的问》，曾经感动过许许多多的人。这首歌可以说也是在表现中国与世界的关系。在这里，“我”还是在做出着坚韧的努力，试图融入世界，和“你”平等对话，但这一切却显得如此艰难和如此痛苦。中国还在艰苦地摸索着走向世界的道路，我们还充满着一种对于世界的焦虑。中国和世界之间还有一种非常复杂的关系。中国人百年的富强之梦，其实就是试图让这个古老的东方民族融入世界。但从十九世纪中叶以来的“落后就要挨打”的痛苦经验，让中国面对世界的时候，难免于仰视和俯视的视角，两者都充满了焦虑。这种“落后”和“挨打”的关联正是中国“现代性”的最为深刻的痛苦：“落后”是历史造成的困境，“挨打”却星无辜者受到欺凌；“落后”所以要学习和赶超，“挨打”所以要反抗和奋起。反抗和奋起来自一种民族精神，而学习和赶超却是“具体”的文化选择。这就造成了《千万次的问》里面那种爱恨交加的复杂情感。“千万里”的追寻，而“你却并不在意”的感慨。“我已经不再是我”的必然，而“你却依然是你”的现实状况，让这首歌自有自己的深沉内涵。二十世纪中国人的艰辛奋斗，其实正是为了争取一个和世界之间的新的关系。中国人走向世界的梦想，和平待我之民族共同奋斗为人类贡献中国力量的愿望，正是我们在整个二十世纪不断努力追寻的目标。

但今天，我看到的是在一个蓝色的星球之巅，刘欢和莎拉·布莱曼一起引吭高歌：“为梦想，千里行，相会在北京。”我们付出的一切获得了历史和世界的报偿，“我”和“你”终于有了这样一个“在一起”的美好时刻，我向你伸出的手也得到了你最好的回应；《我和你》短短的歌词其实道出了我们内心的感动和浪漫的情怀两首歌，十五年的距离，跨越了世纪，见证了一个国家和她的人民的成长。

(张颐武《两首歌见证中国的成长》，《北京青年报》2008年8月20日)

文章引述的“和而不同”这句话，出自（）

A．《论语》

B．《孟子》

C．《庄子》

D．《老子》

Passage Three

Opinion polls are now beginning to show that, whoever is to blame and whatever happens from now on, high unemployment is probably here to stay. This means we shall have to find ways of sharing the available employment more widely.
But we need to go further. We must ask some fundamental questions about the future work. Should we continue to treat employment as the norm Should we not rather encourage many ways for self-respecting people to work Should we not create conditions in which many of us can work for ourselves, rather than for an employer Should we not aim to revive the household and the neighborhood, as well as the factory and the office, as centers of production and work
The industrial age has been the only period of human history in which most people’s work has taken the form of jobs. The industrial age may now be coming to an end, and some of the changes in work patterns which it brought may have to be reversed. This seems a daunting thought. But, in fact, it could offer the prospect of a better future for work. Universal employment, as its history shows, has not meant economic freedom.
Employment became widespread when the enclosures of the 17th and 18th centuries made many people dependent on paid work by depriving them of the use of the land, and thus of the means to provide a living for themselves. Then the factory system destroyed the cottage industries and removed work from people’s homes. Later, as transport improved first by rail and then by road, people commuted longer distances to their places of employment until, eventually, many people’s work lost all connection with their home lives and the places in which they live.
Meanwhile, employment put women at a disadvantage. In preindustrial times, men and women had shared the productive work of the household and village community. Now it became customary for the husband to go out to paid employment, leaving the unpaid work of the home and families to his wife. Tax and benefit regulations still assume this norm today, and restrict more flexible sharing of work roles between the sexes.
It was not only women whose work status suffered. As employment became the dominant form of work,young people and old people were excluded—a problem now,as more teenagers become frustrated at school and more retired people want to live active lives.
All this may now have to change.
The time has certainly come to switch some effort and resources away from the idealist goal crea- ting jobs for all, to the urgent practical task of helping many people to manage without full-time jobs.

Which of the following was NOT mentioned as a factor contributing to the spread of employment

A．The enclosures of the 17th and 18th centuries.

B．The development of factories.

C．Relief from housework on the part of women.

D．Development of modern means of transportation.

CO₂压缩机转速探头的安装距离是多少？

The most thoroughly studied intellectuals in the history of the New World are the ministers and political leaders of seventeenth-century New England. According to the standard history of American philosophy, nowhere else in colonial America was “so much importance attached to intellectual pursuits.” According to many books and articles, New England’s leaders established the basic themes and preoccupations of an unfolding, dominant Puritan tradition in American intellectual life.

To take this approach to the New Englanders normally means to start with the Puritans’ theological innovations and their distinctive ideas about the church—important subjects that we may not neglect. But in keeping with our examination of southern intellectual life, we may consider the original Puritans as carriers of European culture, adjusting to New World circumstances. The New England colonies were the scenes of important episodes in the pursuit of widely understood ideals of civility and virtuosity.

The early settlers of Massachusetts Bay included men of impressive education and influence in England. Besides the ninety or so learned ministers who came to Massachusetts churches in the decade after 1629, there were political leaders like John Winthrop, an educated gentleman, lawyer, and official of the Crown before he journeyed to Boston. These men wrote and published extensively, reaching both New World and Old World audiences, and giving New England an atmosphere of intellectual earnestness.

We should not forget, however, that most New Englanders were less well educated. While few crafts men or farmers, let alone dependents and servants, left literary compositions to be analyzed, it is obvious that their views were less fully intellectualized. Their thinking often had a traditional superstitious quality. A tailor named John Dane, who emigrated in the late 1630s, left an account of his reasons for leaving England that is filled with signs. Sexual confusion, economic frustrations, and religious hope—all came together in a decisive moment when he opened the Bible, told bas father that the first line he saw would settle his fate, and read the magical words: "Come out from among them, touch no unclean thing, and I will be your God and you shall be my people." One wonders what Dane thought of the careful sermons explaining the Bible that he heard in Puritan churches.

Meanwhile, many settlers had slighter religious commitments than Dane’s, as one clergyman learned in confronting folk along the coast who mocked that they had not come to the New World fur religion. "Our main end was to catch fish.

The text suggests that early settlers in New England （）

A. were mostly engaged in political activities

B. were motivated by an illusory prospect

C. came from different intellectual backgrounds

D. left few formal records for later reference