第一篇：口語新聞教育資料

場(chǎng)景一：

The reported rape of a six-year-old student at a well known school in Jakarta has received widespread media attention in Indonesia.The costly Jakarta International School, or JSI serves many children of diplomats and wealthy foreign families.Indonesian police have arrested several suspects in connection with the incident reported in early April.Similar reports of sexual abuse at the school have followed.Recently, another kindergarten student also said he was abused at the school.The education ministry ordered the school's kindergarten closed, the ministry said the kindergarten have been operating without permission.雅加達(dá)知名學(xué)校6歲學(xué)生被強(qiáng)奸的報(bào)道得到了印度媒體的廣泛關(guān)注，這所昂貴的雅加達(dá)國(guó)際學(xué)校(JSI)招收了很多外交官和富有外國(guó)人的子女。印尼警方在逮捕了與4月初報(bào)道的這件案件有關(guān)的幾名嫌犯，后來該學(xué)校又報(bào)道出類似的性虐案。最近，另一名幼兒園學(xué)生稱在該學(xué)校被虐。教育部下令關(guān)閉該學(xué)校的幼兒園，教育部稱這家幼兒園無證經(jīng)營(yíng)。

場(chǎng)景二：

開封縣一名只有2歲半的小男孩，在幼兒園遭到老師的毆打和禁食，家長(zhǎng)從監(jiān)控視頻中發(fā)現(xiàn)后，將視頻拷走并投訴至縣教育局。

9月20日，記者趕到開封縣，從家長(zhǎng)那里看到孩子被老師毆打的視頻。記者調(diào)查發(fā)現(xiàn)，出事的幼兒園在當(dāng)?shù)厥且患乙?guī)模很大的幼兒園，在縣城和不少鄉(xiāng)鎮(zhèn)都有分園，大部分是無證經(jīng)營(yíng)，其中出事的幼兒園無證經(jīng)營(yíng)已長(zhǎng)達(dá)兩年多。

目前該幼兒園已經(jīng)關(guān)門，開封縣教育局表示將展開檢查，堅(jiān)決取締無證幼兒園。

孩子被打的視頻被家長(zhǎng)拷貝下來，在時(shí)長(zhǎng)為3分多鐘的視頻中，出現(xiàn)了多個(gè)龍龍被老師虐待的場(chǎng)景。龍龍的媽媽說，這只是學(xué)校監(jiān)控視頻的一部分。

視頻內(nèi)容：

場(chǎng)景一：龍龍光著腳，手里舉著鞋走到一名女老師身邊，結(jié)果女老師一巴掌把龍龍手中的鞋打飛。

場(chǎng)景二：龍龍和幾名小朋友坐在凳子上，一名女老師朝龍龍頭上打了幾下，龍龍雙手抱著頭嗷嗷大哭。

場(chǎng)景三：小朋友圍在桌子旁邊吃飯，其他小朋友每人面前都有一小碗飯，只有龍龍沒有，其間一名女老師走進(jìn)教室又出去，對(duì)龍龍的情況視而不見。

場(chǎng)景四：小朋友吃飯時(shí)，龍龍伸手去拿飯碗，旁邊的女老師突然伸手把飯碗推開，龍龍?jiān)偕焓秩ツ茫蠋熡滞崎_，連續(xù)多次。

????

【走訪】孩子被老師打得直哭

“開封縣吉祥藝術(shù)幼兒園老師虐待兒童，老師不讓孩子吃飯，讓孩子光腳走路，孩子身上都是傷。”9月20日上午，開封縣的苗先生向大河報(bào)反映，他一個(gè)朋友家的孩子在開封縣人民路吉祥藝術(shù)幼兒園上學(xué)期間遭到老師虐待。

根據(jù)苗先生提供的電話，記者和孩子的家人取得了聯(lián)系，見到了2歲半的孩子龍龍(化名)。

見到記者到來，龍龍顯得有些緊張和害怕，一直趴在奶奶懷里不敢抬頭，記者試圖和他說話，但他都沒有回應(yīng)。龍龍的奶奶說，從幼兒園回來后，孩子的精神狀態(tài)特別不穩(wěn)定，有時(shí)候半天都不說一句話，晚上睡覺也常常發(fā)“癔癥”，嘴里喊著“打、打”。

龍龍的媽媽給記者看了幼兒園的監(jiān)控視頻。在時(shí)長(zhǎng)為3分多鐘的視頻中，出現(xiàn)了多個(gè)龍龍被老師虐待的場(chǎng)景。龍龍的媽媽說，視頻中屢次虐待龍龍的女老師姓胡，是龍龍的班主任。

【探因】家長(zhǎng)曾和老師吵過架

孩子的班主任為何會(huì)針對(duì)才2歲半的龍龍？龍龍的爺爺說，可能跟龍龍的媽媽曾經(jīng)和胡老師吵架有關(guān)。

“出事的前幾天，龍龍的媽媽晚上給龍龍洗澡的時(shí)候發(fā)現(xiàn)龍龍身上有青淤，第二天就去學(xué)校反映。”孩子的爺爺說，當(dāng)時(shí)幼兒園的老師不承認(rèn)龍龍身上的青淤是在幼兒園期間造成的，于是雙方吵了幾句。后來龍龍的奶奶又把龍龍送回幼兒園，為了讓老師消氣，奶奶還和老師說了許多好話。

9月9日那天，幼兒園的老師突然打電話說讓家長(zhǎng)把孩子領(lǐng)回家，龍龍的媽媽趕到幼兒園，幼兒園的一名副園長(zhǎng)說“孩子不聽話”，龍龍的媽媽要求查看監(jiān)控視頻，沒想到在視頻中看到孩子被老師打的一幕。

“不管什么原因，老師不能這樣對(duì)待一個(gè)2歲半的孩子。”龍龍的爺爺說，事情發(fā)生后，孩子的媽媽立即通知了家人，家人趕到后，強(qiáng)烈要求把視頻拷貝下來，但遭到拒絕。雙方一直僵持到夜里11點(diǎn)多，直到派出所介入，幼兒園才同意家長(zhǎng)把視頻拷走。

教育部明確規(guī)定教師收禮的“六項(xiàng)禁令”

2014-07-16 來源:China daily

http:///dailyfocus/examInfo/20140716/88734.html

近日教育部出臺(tái)《嚴(yán)禁教師違規(guī)收受學(xué)生及家長(zhǎng)禮品禮金等行為的規(guī)定》，文件中明確了六條“紅線”，包括嚴(yán)禁以任何方式索要或接受學(xué)生及家長(zhǎng)贈(zèng)送的禮品禮金，嚴(yán)禁參加由學(xué)生及家長(zhǎng)安排的宴請(qǐng)、旅游，嚴(yán)禁向?qū)W生推銷圖書、報(bào)刊等。

According to a six-point regulation, other forms of gifts, such as securities and payment vouchers are also banned.Teachers are also prohibited from attending banquets arranged by students' families.Recreational activities such as travel or fitness clubs that are paid for by students are disallowed.根據(jù)六項(xiàng)規(guī)定，其他形式的禮物，比如證券或代金券也是禁止收受的。教師還被禁止參加由學(xué)生家長(zhǎng)安排的宴會(huì)。此外還嚴(yán)禁教師參加學(xué)生支付費(fèi)用的旅游或健身等娛樂休閑活動(dòng)。

根據(jù)six-point regulation（六項(xiàng)規(guī)定），教師不得收受學(xué)生及家長(zhǎng)贈(zèng)送的monetary gifts（禮金）、payment vouchers（代金券）等禮物，嚴(yán)禁參加由學(xué)生及家長(zhǎng)安排的宴請(qǐng)、旅游。

此外，嚴(yán)禁教師subscribing to newspapers on students' behalf（以學(xué)生的名義訂閱報(bào)刊）或selling books, living goods or insurance to students（向?qū)W生推銷書籍、生活用品或保險(xiǎn)）。

違反這六項(xiàng)規(guī)定的教師將被點(diǎn)名批評(píng)，severe offenders（情節(jié)嚴(yán)重者）還將被stripped of their posts（免除職務(wù)），甚至passed to judicial organs（移交司法機(jī)關(guān)）。

2014-10-11

來源:China-daily

http:///dailyfocus/examInfo/20141011/91682.html 英語新聞：教育局再次出臺(tái)對(duì)教師的“紅線”規(guī)定

繼教師節(jié)前為全體教師劃出6條有關(guān)禁止索禮的“紅線”后，教育部昨天又出臺(tái)《關(guān)于建立健全高校師德建設(shè)長(zhǎng)效機(jī)制的意見》(以下簡(jiǎn)稱《意見》)，專門為高校教師的師德行為列出“紅七條”，包括學(xué)術(shù)不端、影響教學(xué)的兼職、收禮、對(duì)學(xué)生實(shí)施性騷擾或與學(xué)生發(fā)生不正當(dāng)關(guān)系等。

In a notice released on Thursday by the ministry, seven types of behaviors are forbidden.Among them are taking bribes, sexually harassing students and having improper relationships with students.教育部周四發(fā)布的意見明令禁止七種行為，包括受賄、對(duì)學(xué)生進(jìn)行性騷擾、與學(xué)生發(fā)生不正當(dāng)關(guān)系。

除了禁止受賄和與學(xué)生發(fā)生不正當(dāng)關(guān)系，被列入“紅七條”禁令的行為還包括committing academic cheating（學(xué)術(shù)造假）、misusing research funds or academic resources（濫用科研經(jīng)費(fèi)和學(xué)術(shù)資源）、having part-time jobs off campus that affect teaching duties on campus（影響正常教育教學(xué)工作的兼職行為）等。

違犯“紅七條”的高校教師依據(jù)情節(jié)嚴(yán)重程度不同將面臨警告、demerit on employment records（記過處分）、demotion（降職）、suspension（停職）、termination（開除）甚至being handed over to public security or judicial authorities（被移交公安或司法機(jī)關(guān)）的處罰。

第二篇：口語資料

第一單元

1.口譯者和文學(xué)翻譯有什么區(qū)別?它們的要求有什么不一樣嗎？如果想成為一個(gè)好的口譯者和文學(xué)翻譯家，最大的障礙是什么？

Interpreter translate a language into another language in the form of oral.Information receiver can hear the sound, sometimes it called as simultaneousinterpretation..Literary translator translate a language into another language in the form of written.Interpreters should be quite good at oral speaking, and literary translaters have a solid foundation of literature.the biggest obstacle is a solidfoundation of foreign language skills.2.有的人認(rèn)為“我能說兩種語言”等于“我是一個(gè)好的翻譯家”，你同意這種觀點(diǎn)嗎？二者的關(guān)系是什么？

I do not agree with this view.because “speaking both languages not equal ”a good translator.Become a good translator requires the following conditions: First, a solid foundation of foreign language skills;second,skilled native language ability;third ,a solid foundation of literature;fourth,artistic creative thinking ability;five，correct translation attitude.3.博爾赫斯也曾寫道：“也許??譯者的工作比作家的工作更精細(xì)更文明：譯者顯然出現(xiàn)在作家之后。翻譯是文明的一個(gè)更高級(jí)的階段。”請(qǐng)對(duì)這個(gè)觀點(diǎn)進(jìn)行評(píng)價(jià)并且列出翻譯家和作家之間的相似和不同之處。

I agree with his view, because translation is a way to disseminate literature in other countries and realize the cultural exchange between nations.Similarity: they are both createthe cultural ideology and express the true feelings inside.difference: the writer create a work according first-hand information, and the work reflect the author's realideas and writing purpose.Translator should have a deep understanding of the original author's intention of writing when they translate works.4.從課文中，我們了解到“譯者被稱為剽竊者、文化的掠奪者、殖民主義的共謀者，賣國(guó)者，叛徒。”你同意這種觀點(diǎn)嗎？對(duì)于譯者的工作還有其他的誤解嗎？它們是哪些？

No, I don’tagree with these views, but sometimes peoplelook at the translator just like that.Yes, some people hold that translator is expected to submit to his authors and always be faithful to them, never make mistakes.Also, translator is not considered an artist at all, neither a creator nor a performer, but a rather a craftsman.He is generally considereda poor and unimportant one.第二單元

1.現(xiàn)在，尤其是年輕人，喜歡學(xué)習(xí)和模仿名人，你能舉出一些偶像的名字嗎？你為什么喜歡他們？他們的行為是否會(huì)影響你？為什么有些人容易受名人的影響，你能給他們一些建議嗎？

There are many singers and movie stars in society.For example, Jay Chou, Leehom Wang, Fan Bingbing.I like their songs, their movies, theircharming appearance and their personality and characteristics.Their behaviors does not affect me generally.Some people easily affected by the idols, because they are over-indulged in the imitation of stars, weak-minded.the fowlling tips for these people.the idol can guide our behavior.But we shouldhave our own mind and a certain ability of distinguishes.Know what to do and what not to do.2.從媒體上，我們能夠了解到一些名人卷入了性或毒癮的丑聞中。你覺得名人應(yīng)該對(duì)他們的言行負(fù)責(zé)嗎？他們是否應(yīng)該對(duì)社會(huì)或自己負(fù)責(zé)任呢？

Celebrities should be responsible for their words and deeds.Celebrity is called a celebrity because they was knownfor most people.They are the example of the whole community.Itis very obvious that the public influenced by celebrities.If they often makebeneficial behavior to the society, the public will lead to the same behavior.If, they are involved in the scandals, it have a nagative impact on the whole society.They should be responsible for the society or themselves.They should stay away from scandals, the scandals not only reduce their public images, but also a nagative impact on the whole society.3.媒體與名人緊密相關(guān)，有時(shí)，他們暴露甚至制造某些丑聞。在暴露名人隱私時(shí)，媒體的角色是什么？媒體是否也應(yīng)該對(duì)社會(huì)產(chǎn)生不好的影響負(fù)責(zé)？

When the media reported the scandals, it should hold for fair and impartial manner, seeking truth from facts.Do not infringe the privacy of celebrities.Do not play up scandals andslander celebrities.the media should treate a thingas objectively as possible.If the incident had a negative impact on society.In addition to celebrities themselves being responsible for it, the media also need to take part responsibility.Because sometimes the media exaggeratedthe events really are.4.一些名人為假冒偽劣產(chǎn)品做廣告，許多人受他們的誤導(dǎo)僅僅是因?yàn)樗麄兿嘈胚@些名人。但是這些名人仍會(huì)辯解，檢驗(yàn)他們代言的產(chǎn)品是否是偽劣產(chǎn)品不是他們的責(zé)任，應(yīng)該由政府負(fù)責(zé)。依你的觀點(diǎn)，誰應(yīng)該承受這個(gè)則責(zé)任，名人還是政府，為什么？

I think the Government and celebrities should be responsible for it.The Government should enact legal measures to punish those who produce fake products.It also Set up a special organization to test the products.when celebritiesadvertise for the product ,they should know whether the product is counterfeit products.they have a detailed knowledge the function of products , so as not to mislead the public and occur the incident.第四單元

1.你曾經(jīng)是否有類似的經(jīng)歷，即作者在第一段中描述的。你對(duì)它們的反應(yīng)是什么？

I once had a similar experience.I do not know how to handle similar incidents.I will do nothing about these things.2.能量和熵的關(guān)系是什么？復(fù)雜性和能量之間的關(guān)系又是什么？

The more complex things are,the less order there will be and the more engry should be applied.The author concluds that entropy is the result of complexity in our life.Thus stress is the importance of patching small things up.第六單元

1.在這篇文章中，恩斯特.博伊艾討論了許多關(guān)于美國(guó)高等教育的問題。在中國(guó)的高等教育中是否有同樣的問題？我們?cè)鯓尤ソ鉀Q它們？

I think higher education in China have the same problem as the United States.However, the article mentioned that the vast majority students are inadequately informed about the interdependent word in which they live.We should reform the system of higher education, making college students into a creative thinking person.and encouraging students to learn more about society and the world

2.恩斯特.博伊艾確信大學(xué)教育能在畢業(yè)生的智力開發(fā)及個(gè)人生活方面發(fā)揮作用。你同意嗎？陳述你的觀點(diǎn)。

I agree with his view.Intelligence, including memory, observation, imagination, thinking, judging, etc., therefore， University can train creative thinking and enhance the abilityofProblem solving University culture can influence personal qualities and Enhance the level of interpersonal

3.考試在教育中發(fā)揮了消極影響嗎？

Yes!First ,the exam can tell you nothing about a person’s true ability and aptitude.Second,Test have negative influence onphysical and mental development of students, such as test anxiety.ThirdExaminations do not motivate a student to read widely, but to restrict his reading;they do not enable him to seek more and more knowledge, but induce cramming.4.你認(rèn)為學(xué)生在大學(xué)教育中，應(yīng)該學(xué)到什么？學(xué)生在大學(xué)教育中能學(xué)到什么？

In the higher education we should learn the following qualities, one, professional knowledge, second, the ability to communicate with others.Third, critical thinking..In university education, some people can learn all the qualities listed above, and some people learn nothing

5.你認(rèn)為今天的傳統(tǒng)教育面臨著什么樣的挑戰(zhàn)？如果你是教育部門的主管，你能為當(dāng)前的中國(guó)教育體制做什么呢？

The challenge of traditional education is thatChinese students are not correct motivation of learning.((this is caused by the idea).Moreover,China's education change human brain into a computerthis is caused by the system).In my opinion, higher education should offer outstanding and specialized talents for society, and act as the home of mankind’s spirit as well.So higher education should find some equilibrium pots among universities, government and society on the one hand, and on the other, set up equilibrium between economic interest and moral civilization.Only if higher education in China sets up the equilibrium and keeps it well, society would find the graduate students it needs and the graduate students could find their appropriate position in society, and real masters would arise in the future.第七單元

1.“漂亮是什么”這個(gè)問題長(zhǎng)期以來都是一個(gè)哲學(xué)問題，不同的人有不同的回答。漂亮對(duì)希臘人來說是一個(gè)美德。對(duì)于你來說，漂亮是什么？從你能想到的各個(gè)角度來解釋。

Beauty is a characteristic of a , , , , orthat provides aexperience of , , or.Beauty is studied as part of , , , and.An “ideal beauty” is an entity which is admired, or possesses features widely attributed to beauty in a particular culture, for perfection.2.女性漂亮是什么？男性漂亮是什么？它們之間有共同點(diǎn)嗎？它們之間的不同點(diǎn)是什么？你認(rèn)為一個(gè)性別的人比另一個(gè)性別的人更加注重漂亮嗎？有誰對(duì)變得更加漂亮感到有壓力嗎？

Feminine beauty means ones outlook is very beautiful.Masculine beauty means ones outlook is

very handsome.their common point is they both means a peoples outlook is very good.Their difference point is feminine beauty is used to describe women, masculine beauty is used to describe men.NO.sorry ,I do not know.3.cocteau說“美麗的特權(quán)很多”。你是怎么理解的？你認(rèn)為美麗的特權(quán)是什么？美麗會(huì)影響一個(gè)人的成功嗎？用你自己的經(jīng)驗(yàn)和在生活中看到的事例來解釋。

I agree with cocreaus saying, Because in our society beauty can bring us many things.If you are beautiful, you may leave a good expression to other people ,you can also got a better job or so on.Beauty can affect ones success more or less, just as I say, if you are beautiful, you maybe can get a better job ,then you can be success quickly than other people who are not beautiful or even ugly.4.你怎么看待“beauty is in the eye of the beholder”。對(duì)內(nèi)在漂亮來說，什么人格特質(zhì)最重要？

5.人們是否花費(fèi)太多時(shí)間和金錢在美麗上？你怎么看待整容的？你有過整容嗎？如果是，你要改變什么？

Yes ,people always spend lots of time and money on beauty, expecially women.I think plastic surgery is not necessary.Everybodys appearance is nature formed, if you want to change another face ,you mean ,you are not satisfied with your gene ,even you are not satisfied with your parents!NO.6.你認(rèn)為人們對(duì)美麗的知覺已經(jīng)隨著時(shí)間改變了嗎？在將來還會(huì)變化嗎？為什么？用例子來說明

YES，YES，in old time ,Chinese people thought womens 10 centimeter foot means beautiful, but now, most of us think this kind of foot are ugly.Now people think nature is beautiful, we should not limit our foot.7.你認(rèn)為“變漂亮”對(duì)女人來說是最理想的特質(zhì)嗎？女人只關(guān)心他們的外表嗎？

NO，I do not think “being beauty” is the most desirable quality ,it is a better desirable quality, not the best one.You known, being beauty can bring a lot of privilege ,but beautiful do not means you can get what ever you want.Women care about lots things ,beauty is only one of these things.8.“男才女貌”說明了怎樣的社會(huì)歧視?

People especially men, are more care about the extent of beauty about women.But people care less about mens out looking.People often think a beautiful women means this women is also good in other perspective.They do not care about a womens inner beauty.Or in other words ,men always measure women with their first singt.

第三篇：口語考試資料

暴力視頻游戲?qū)η嗌倌暧泻Γ?/p>

How much scientific evidence is there for and against the assertion（斷言，聲明）that exposure to video game violence can harm teens? Three researchers have developed a novel method to consider that question: they analyzed the research output of experts who filed a brief in a U.S.Supreme Court case involving violent video games and teens.Their conclusion? Experts who say violent video games are harmful to teens have published much more evidence supporting their claims than have experts on the other side of the debate.“We took what I think is a very objective approach: we looked at the individuals on both sides of the debate and determined if they actually have expertise in the subjects in which they call themselves experts,” said Brad Bushman, co-author of the study and professor of communication and psychology at Ohio State University.“The evidence suggests that those who argue violent video games are harmful have a lot more experience and stronger credentials（證明）than those who argue otherwise.”

Bushman conducted the study with Craig Anderson, professor of psychology at Iowa State University, and Deana Pollard Sacks, professor of law at Texas Southern University.Their research will be published in May in the Northwestern University Law Review Colloquy.Their study involved Schwarzenegger v.Entertainment Merchants Association, a case before the U.S.Supreme Court that will decide whether the state of California can ban the sale or rental of violent video games to children under 18.The court is expected to rule on the case this summer.In this case, groups supporting and opposing the law have filed what are called briefs of amicus curiae（法官的顧問）.These are briefs by people or groups who are not involved directly in the case, but want to offer the court their expert opinion on the issues involved.The researchers analyzed the credentials of the 115 people who signed the Gruel brief, who believe video violence is harmful, and the 82 signers of the Millett brief, who believe video violence is not harmful.(The briefs are named after the lead attorneys for each side.)

The data for the study came from the PsycINFO database, which provides more than 3 million references to the psychological literature from the 1800s to the present, including peer-reviewed journal articles, book chapters or essays, and books.For each of the signers of the two briefs, the researchers calculated how many articles and books they published on issues relating to violence and aggression in general and on media violence specifically.The results showed that 60 percent of the Gruel brief signers(who believe video game violence is harmful)have published at least one scientific study on aggression or violence in general, compared to only 17 percent of the Millett brief signers.Moreover, when the researchers looked specifically at the subject of media violence, 37 percent of Gruel brief signers have published at least one study in that area, compared to just 13 percent of the Millett brief signers.In a further analysis, Bushman and Anderson examined where the signers of both briefs have published their research.The best academic journals have the highest standards and the most rigorous peer review, so only the best research should be published there, Bushman said.The researchers used a well-established formula, called the impact factor, to determine the top-tier journals, and then calculated how many signers had published in these journals.Results showed that signers of the Gruel brief had published over 48 times more studies in top-tier journals than did those who signed the Millett brief.“That's a staggering（蹣跚的，令人驚愕的）difference,” Bushman said.“It provides strong support for the argument that video game violence is indeed harmful.” Bushman said he and his colleagues did this study because they wanted to show that

there is a way for the Supreme Court to evaluate the contradictory（矛盾的，反對(duì)的）evidence it has been presented.“The justices were presented with two briefs, arguing opposite sides, and they may think the contradictory briefs simply cancel each other out,” Bushman said.“We just wanted to point out to the justices that not all briefs are the same.In this case, the credentials and experience of those who signed the Gruel brief far exceeds that of the ones who signed the Millett brief.”

Fight with pc games addiction(addiction [?'dik??n]n.上癮，沉溺；癖嗜)

As depicted by the picture, we are informed that one student busies himself playing computer games excitedly, with several students surrounding him and yelling “go!go!go!go!” it’s obvious that all of them are addicted to computer games and which makes them extremely exhilarated.This day ,such scenario isn’t odd in schools.Lots of students are indulged in PC games, which has become a severe social problem.one shocking news is that in china 90 percent of pc game player are teenagers.Why this happens? We cannot help asking ourselves this question.As for those students , it’s their obligation to pay more attention to their studies instead ofbeing obsessed with pc games.However, they choose to take playing pc games as their major source of entertainment.By playing games, they feel relaxed and the high pressure caused by studies is reduced, and they enjoy this easy time.As a result, they cannot reject the temptation of pc games.but as we already know, computer games addiction has resulted in a series of problems.first,some students let their studies slide to play pc game,which will ruin their future.second, sitting in front of the computer the whole day will do harm to their physical health.Finally, some of the games are about violence and sex.Because the teenagers’ capacity of self control as well their sense of right and wrong is immature, some of them imitate bad and dangerous actions showed by pc games ,and even commit crimes.So it’s time for our government and society to solve the problem.To begin with, teenagers should be given proper guidance as to the relation of studies and entertainment.Parents and teachers should give them correct advice about how to arrange their schedule every day and make good use of time.Then, we should help the students to turn their attention to sth interesting and advantageous,such as doing physical exercises or reading.Furthermore, the burden of study should be reduced.Finally ,the market of pc games should be regulated strictly.in one word,the coordinated effort of the whole society will put an end to teenagers’ computer games addiction.I

一。大學(xué)生接觸電腦游戲的慨況；

二。電腦游戲?qū)Υ髮W(xué)生的利與弊；

三。我對(duì)這一問題的看法。

Computer and Online Games

Computer games have become very popular in recent years.Many college students are being attracted by computer games.Every day after school some college students will bury themselves in computer games at home or in net bars.They concentrate all their attention on computer games,with their hands busy operating.Computer games are a kind of wonderful entertainment.They bring great pleasure to college students,train them to respond quickly, and stimulate their imagination and interest in electronics and computer science.But just as a coin has twosides,computer games also have some disadvantages.School students spend too much time on computer games.which would do harm to their eyes and affect their school achievements.Also,playing computer games do not allow them to use their natural creativity.Some of them even commit crimes in order to get enough money for the games.Only if one has enough self-control can he benefit from computer games.In my opinion,computer games has its advantages and disadvantages to collge students,but if we can control our excessive lust to computer games and take advantage of it ,I’m sure we can gain a lot from computer games.如果考到轉(zhuǎn)基因食物（genetically modified food），應(yīng)該如何應(yīng)對(duì)？

by 新東方口譯口試組

由于世界人口越來越多rapid population growth，而耕地面積日益縮減arable land is diminishing 各國(guó)政府不得不通過科技手段來增加糧食的產(chǎn)量。Increase grain output by applying advanced technology.（注：饑荒 famine）轉(zhuǎn)基因食品通過基因重組，re-engineering of the DNA of crops使得農(nóng)作物具有抗害蟲的能力more pest-resistant，從而增加畝產(chǎn)，因此被認(rèn)為可以解決世界糧食危機(jī) to cope with global food crisis，保證食品供應(yīng)的安全。Ensure food security/safety.目前，許多人對(duì)轉(zhuǎn)基因食品對(duì)其毒性問題、營(yíng)養(yǎng)問題、對(duì)抗生素的抵抗作用以及環(huán)境威脅等問題都抱有質(zhì)疑態(tài)度。People are skeptical about the GM food’s toxicity, nutritional value and resistance against antibiotics as a result of being excessively used

客觀來講Objectively speaking，每一件新生事物，都有它比經(jīng)一個(gè)成長(zhǎng)過程。我們應(yīng)該用客觀的批判的和包容的眼光去看待。One should be more tolerant to new things 目前轉(zhuǎn)基因技術(shù)，尚處于研究的初級(jí)起步階段 starting phase。許多人都堅(jiān)持認(rèn)為，這種技術(shù)培育出來的食物是“不自然的”unnatural。許多消費(fèi)者對(duì)轉(zhuǎn)基因食品的安全問題提出了質(zhì)疑。最常見的就是，我國(guó)的轉(zhuǎn)基因大豆有。消費(fèi)者對(duì)其安全性十分擔(dān)憂people are concerned about the grave threat of GM food such as soybean。從一次次過去的教訓(xùn)中，人們不難得出結(jié)論，人類行為應(yīng)該對(duì)自然負(fù)責(zé)。Humankind should be more careful when dealing with nature.其實(shí)，有時(shí)候，確實(shí)不必如此 these concerns are legitimate but not necessary。

原因，沒有十足的把握控制基因調(diào)整后的結(jié)果。The possible ill effects of GM food could spin out of control.如果我們的質(zhì)量檢測(cè)部門應(yīng)該加強(qiáng)質(zhì)量檢測(cè)。Strengthen the oversight of GM food.確保消費(fèi)者的身體健康，ensure health of people公眾也應(yīng)該有權(quán)知曉，他們?cè)诔匈?gòu)買的食物是否是轉(zhuǎn)基因的。The right to know whether the food they buy and consume is genetically modified or organic.

第四篇：口語_資料_禮儀

Simulate a dialogue at a banquet between Chinese host and your business partner from other countries with help of the following information.As regards the introduction of Chinese famous dishes / snacks / local flavor, the introduction of Hot Dry Noodle is just an example for you to follow.Use other favorite food than the one given in your dialogue.Please also include in your dialogue a speech of toast.Chopsticks are shaped pairs of equal length sticks used as the traditional eating utensils of various East Asian countries.Chopsticks originated in ancient China, and are now used in China, Japan, Korea, Malaysia, Indonesia and Vietnam.Chopsticks are smoothed and frequently tapered, and are commonly made of bamboo, plastic, wood, or stainless steel.Chopsticks are held in the dominant hand, between the thumb and fingers, and used to pick up pieces of food.To use chopsticks, the lower chopstick is stationary, and rests at the base of the thumb, and between the ring finger and middle finger.The second chopstick is held like a pencil, using the tips of the thumb, index finger, and middle finger, and it is moved while eating, to pull food into the grasp of the chopsticks.Chopsticks, when not in use, are placed either to the right or below one's plate in a Chinese table setting.Chinese etiquette ? When eating rice from a bowl, it is normal to hold the rice bowl up to one's mouth and use chopsticks to push or shovel the rice directly into the mouth.? It is acceptable to transfer food to closely related people(e.g.grandparents, parents, spouse, children, or significant others)if they are having difficulty picking up the food.Also it is a sign of respect to pass food to the elderly first before the dinner starts.Often, family members will transfer a choice piece of food from a dish to a relative's bowl as a sign of caring.A variation of this is to transfer the food whilst using one's own bowl as a ? ? ? ? ? ?

? ?

?

?

? support, underneath the food and chopsticks to keep food from falling or dripping, then transferring from there to a relative's bowl.It is poor etiquette to tap chopsticks on the edge of one's bowl;beggars make this sort of noise to attract attention.It is impolite to spear food with a chopstick.Anything too difficult to be handled with chopsticks is traditionally eaten with a spoon.It is considered poor etiquette to point rested chopsticks towards others seated at the table.Chopsticks should not be left vertically stuck into a bowl of rice because it resembles the ritual of incense-burning that symbolizes “feeding” the dead and death in general.Holding chopsticks incorrectly will reflect badly on a child's parents, who have the responsibility of teaching their children.Traditionally, everyone would use their own chopsticks to take food from the dishes to their own bowl, or to pass food from the dishes to the elders' or guests' bowls.Today, serving chopsticks(公筷, “community-use chopsticks”)are used.These are used to take food directly from serving dishes;they are returned to the dishes after one has served oneself.When seated for a meal, it is common custom to allow elders to take up their chopsticks before anyone else.Chopsticks should not be used upside-down;it is “acceptable” to use them 'backwards' to stir or transfer the dish to another plate(if the person does not intend to eat it).This method is used only if there are no serving chopsticks.One should not 'dig' or 'search' through one's food for something in particular.This is sometimes known as “digging one's grave” or “grave-digging” and is extremely poor form.Resting chopsticks at the top of the bowl means “I've finished”.Resting chopsticks on the side of one's bowl or on a chopstick stand signifies one is merely taking a break from eating.As in China, there is a specific seating order to every formal dinner, based on seniority and company hierarchy.The seat of honor, reserved for the guest with the highest status or a foreign guest of honor, is usually the one in the center facing east or facing the entrance.Others with higher status then sit in close proximity to the seat of honor, while those with lower positions sit further away.The host takes the least prominent seat, generally the one nearest the kitchen entrance or service door.The most widespread use of disposable chopsticks is in Japan, where around a total of 24 billion pairs are used each year, which is equivalent to almost 200 pairs per person yearly.In China, an estimated 45 billion pairs of disposable chopsticks are produced yearly.This adds up to 1.66 million cubic meters of timber or 25 million fully grown trees every year.In April 2006, the People's Republic of China imposed a five percent tax on disposable chopsticks to reduce waste of natural resources by over-consumption.This measure had the most effect in Japan as many of its disposable chopsticks are imported from China, which account for over 90% of the Japanese market.American manufacturers have begun exporting American-made chopsticks to China, using sweet gum and poplar wood as these materials do not need to be artificially lightened with chemicals or bleach, and are appealing to Asian consumers.The USA also has an abundance of wood, reducing the number of trees that are cut down in Asia.+++++++++++++++++++++

All the world is divided into three parts-finger-feeders, chopstick feeders and fork feeders.WHy people fall into these categories, however, is a mystery.Fork-feeders are most numerous in Europe, North America and Latin America;chopstick-feeders in most of eastern Asia;and finger-feeders in much Africa, Middle East, Indonesia and India.This means that fork feeders are outnumbered two to one.Fork-users have historically been in the minority.People have eaten with their fingers for most of human existence.As little as three centuries ago, most Western Europeans still used their fingers.French historian Fernanad Braudel tells of a preacher in Germany who lived during the Middle Ages.The preacher thought the fork was evil and called it a “diabolical luxury”;God would not have given us fingers if he had wished us to use such an instrument.Fork user and chopstick won favor because they made it easier to handle hot food.Before these instrument, people usually ate hot food with a piece of flat bread.The exception was in China, where flat bread was probably not eaten.According to Dr.K.Chang of Harvard University, Chinese food was served in small portions which didn't require cutting with a knife or fork.These was, however, a need for food to be carried from bowl to mouth, and chopsticks came along to meet that need.The fork made its way to Western tables several hundred years later, but it wasn't immediately accepted.Forks were used for many years in Europe and Near East, but only as kitchen implements.Although the fork entered society on the tables o rich and well-born, many members of royalty, including Elizabeth I of England and Louis XIV of France, ate with their fingers.What is the best way of getting food into the mouth? How you are eating food and why? ++++++++++++++++++ The Western pattern diet, also called Western dietary pattern or the meat-sweet diet, is a dietary habit chosen by many people in some developed countries, and increasingly in developing countries.It is characterized by high intakes of red meat, sugary desserts, high-fat foods, and refined grains.It also typically contains high-fat dairy products, high-sugar drinks, and higher intakes of processed meat.++++++++++++++++++++++++++++ Customs and etiquette in Chinese dining

In most traditional Chinese dining, dishes are communal.Although both square and rectangular tables are used for small groups of people, round tables are preferred for large groups, particularly in restaurants, in order to permit easy sharing.Lazy Susans are a common feature.A basic place-setting consists of a small teacup;a large plate with a small, empty rice bowl;a set of chopsticks, usually on the right of the plate;and a spoon.Additions may include a chopstick holder;a large water or wine glass;and a smaller glass for baijiu.At homes and low-end restaurants, napkins may consist of tissues or rolls of toilet paper on the table or need to be provided by the diner.High-end restaurants often provide cloth napkins similar to western dining as part of the place-setting.In all settings, toothpicks may be provided at each setting or in a communal holder.Courses Wide variations exist throughout China, but the vast majority of full-course dinners are very similar in terms of timing and dishes.Snacks Snacks are the first items presented.Two or more small dishes are brought to the table, holding boiled unsalted peanuts, salted roasted peanuts, pickled vegetables, or similar dishes.These may be consumed while ordering or while waiting for other dishes to arrive.Beverages Tea is almost always provided, either in advance of the diners' being seated or immediately afterward.It can be consumed at leisure throughout the meal.(Water is sometimes served, but tea is the default beverage.)A verbal thank you(謝謝)may be offered to the server pouring the refill or, if in the middle of a conversation where it would be rude to interrupt the speaker, the table may be tapped twice with two bent fingers instead.Other drinks are not typically ordered in advance of the food and are usually served by the pitcher or large bottle, to be poured into the glasses on the table.Bottles of beer and baijiu will similarly be opened and left on the table among the diners, to be shared among their glasses.In many areas, it is common to offer alcoholic beverages only to the adult men among the diners, although women may request to be served as well.Main course This typically consists of many dishes, usually roughly one dish per person.White rice is provided in small bowls and food is often consumed over it, flavoring it with their sauces.The rice is consumed little by little along with the other dishes and not separately, unless the diner remains hungry after the last dish has been removed.A soup may also be served as one of the dishes.At small meals, especially at home, it may replace the diners' beverage entirely.Starch Near the end of the meal, a starch dish – noodles, Chinese dumplings, or baozi – is sometimes served.Dessert Sweet after-dinner desserts are not a part of traditional Chinese meals but are becoming more common, especially among younger diners and among the Shanghainese, who are well known in China for their sweet tooth.Digestive or palate-cleansing snacks such as red bean soup or small watermelon slices remain more common at formal Chinese dinners, though, and many restaurants do not even offer dessert.Manners and customs

Eating is a dominant aspect of Chinese culture and eating out is one of the most common ways to honor guests, socialize, and deepen friendships.Proper etiquette is very important to traditional Chinese people, who feel good manners invite luck and boorish conduct shame.Although many Maoist programs aimed to curtail traditional social practices, today table etiquette is again taken as an indication of educational status, so that(for example)a child misusing her chopsticks at a formal dinner might embarrass her family, who are responsible for teaching her.Inviting guests Although individual households may have their own house rules, the Chinese traditions used to welcome guests are the largely same throughout the country.[3][4] There are common rules for inviting guests over.When the guest of honor enters into the room, the hosts stand until the guest of honor is seated.The host then orders the dishes brought, and the guest should be silent.When the dishes arrive, the meal begins with a toast from the host, and the guests then make a toast in turn in the honor of the host.The guest of honor should be the first one to start the meal.The best food in a dish should be left for the guest of honor.Seating Seating arrangement is one of the most important parts of Chinese dining etiquette.The seat of honor is the one in the center facing east or facing the entrance.Those of higher position sit closer to this position and those of lower position sit further away.The seat to the guest of honor's left is slightly more prestigious than that to his right.During the Qing dynasty, the arrangements could be quite complex but were generally ordered(1)members of the imperial government,(2)members of the local government,(3)other local leaders(such as heads of trade associations), and(4)other commoners.Today, when a family holds a banquet, the seat of honor is for the guest with the highest status and the head of the house takes the least prominent seat.Dining Drinking Water and other non-alcoholic beverages may be consumed at anytime.However, in formal settings, alcohol should be consumed during toasts.A modest toast may be followed by a single sip of wine or swallow of beer, but a baijiu toast is often ended with Ganbei!(干杯): an exhortation to drain the glass.Ideally, glasses are refilled immediately following a toast in preparation for the next.Toasting During the first toast of the night, particularly when addressed to everyone present, all stand.Women and children do not normally drink alcohol, even when the toast is being made with baijiu, but participate in the toast with whatever beverage they have.If the guests are few in number, or are seated at a small table, touching glasses is common.At a large table or when the toastees are too great in number or too far away, this is impossible and simply raising a glass is acceptable.A variant is to tap the bottom of the glass against the table, whereupon the toastee will do the same.This acts as a substitute for touching glasses.Toasts and counter-toasts continue to be made throughout the dinner.At large settings, it is customary for the guests of honor and host to visit each table(or be visited by each table)for a personal toast.If the guest of honor is not elderly or of considerably greater status, the other guests may sometimes collude to toast him individually in order to cause him to become drunk.Lazy Susan

A lazy Susan is a circular rotating tray placed at the center of a table and used to easily share a large number of dishes among the diners.A lazy Susan can be made from many materials, but most often are constructed of glass, wood, or plastic.It is typically for all the dishes for a course to be brought out together and placed around the lazy Susan.If the dishes come out one at a time or if there is some special delicacy, they are typically served to the guest of honor first and then rotated clockwise around the table.The host will often wait to serve himself last.Dishes should typically not be removed from the lazy Susan and placed on the table: at most, one should hold the dish aloft while serving and then return it to its place on the tray.One should try to avoid moving the lazy Susan even slightly when someone is in the act of transferring food from the dishes to their plate or bowl.Likewise, it is impolite to hoard or use up all of a dish until it has been offered to everyone and the other diners clearly do not care for it.For this reason, it is common to take a smaller amount from the dishes on the first round and to keep the other diners in mind when taking a larger second helping.Chopsticks Anybody who doesn't know how to use chopsticks is generally considered a “mongoloid,” and they are heavily frowned upon by society.It is akin to being a leper in Western culture.Personal Since chopsticks(and spoons)are used in place of forks and knives, Chinese cuisine tends to serve dishes in bite-size pieces or employ cooking techniques that render dishes such as fish or hong shao rou soft enough to be picked apart easily.Some common etiquette is: ? Avoid holding the chopsticks in such a way as to point your index or(worse)middle finger at the other diners, as this is a sign of anger or censure(仙人指路)? Chopsticks should always be the same length and held so that the ends are even, a practice popularly explained as due to the former use of uneven boards(三長(zhǎng)兩短)in Chinese coffins ? Similarly, do not leave chopsticks sticking upright out of dishes, owing to a Chinese practice of leaving such dishes for the dead.? Do not chew on the ends of chopsticks, even if they are plastic.? Chopsticks are not used to move bowls or plates.? Do not bang your chopsticks as though you were playing a drum.It implies you are a beggar or a child.? Treat chopsticks as extension of your fingers.It is impolite to use them to point at other people or to wave chopsticks around.? Unless they are disposable, chopsticks will be washed and reused.Consequently, don't use them to pick at your teeth or for other unseemly endeavors.? Avoid spearing food with the chopsticks.? One should not 'dig' or 'search' through one's food for something in particular.This is sometimes known as “digging one's grave” or “grave-digging” and is extremely poor manners.? When not in use, and if the restaurant provides them, place the front end of the chopsticks on the chopstick rests.These are usually small ceramic rests placed near your napkin on the right hand side of your bowl.Communal

Photo showing serving chopsticks(gongkuai)on the far right, personal chopsticks(putongkuai)in the middle, and a spoon.Serving chopsticks are usually more ornate than the personal ones.At most formal meals, there are likely pairs of communal serving chopsticks(公筷, gongkuai).These are sets of chopsticks specifically for shared dishes only.Often, these will be distinct from the putongkuai(regular chopsticks)in that they will be longer and more ornate.There will sometimes be one set of communal chopsticks per dish or one set per course.The ratio varies.? If there are communal chopsticks available, do not use your personal ones in shared dishes.While that is a common practice in China, by having communal chopsticks at the table, your hosts are expecting you to use them.Using your personal chopsticks when there are communal chopsticks available is considered rude and unhygienic, as you are transferring your saliva with your chopsticks.If you accidentally start using the shared chopsticks as your own, as soon as you notice it, quickly apologize for it and ask if it would be possible to obtain another pair of shared chopsticks.? If there are no communal chopsticks, some hosts prefer you to use the thick end of your chopsticks for the shared dishes.This again avoids transferring saliva into the common dishes.? If in doubt about the communal chopsticks situation, watch what the others do, using small talk if necessary to stall for time.? Once the tips of the chopsticks have touched food, do not leave them on the table.Since communal chopsticks may not have their own chopstick rests, you may need to rest it against the edge of the dish.As with personal chopsticks, though, do not place them upright in the food itself.Tea

? Hold the teapot lid in place when pouring the tea from ceramic or porcelain teapots.Unlike metal teapots, the lids are not attached on ceramic teapots, and they will fall out.? One should not point the spout of the teapot directly at others: this has the same as using the finger to point at somebody, which is considered very impolite;sometimes, it also means that this person(the one being pointed at)is not welcome in the house.Obviously, at a circular table, the teapot mouth must point at someone, but it is not supposed to point directly to the person on the left or right of the teapot.Across a table does not count, so it is fine.? When someone is using a teapot to pour tea for the others, he should hold the teapot with his right hand and press the teapot lid with another hand to show his honour and sedateness.This also prevents the teapot lid from falling into the cup or onto the table.? If you are getting tea for yourself, make sure to ask others first, if they would like some more tea.Then serve yourself after you have served them.? If you are not pouring your own tea, but at a restaurant where the service attentative, in the region of south China(especially Canton and Hong Kong)the one who gets the tea uses the knuckles of his first and middle fingers to tap the table two or three times to show his thankfulness.This looks similar to knocking on a door, but don't knock as heavily as if it were a door.It is a tap, not a knock;the motion resembles a knock.? Using the tea to force the visitor out(Chinese: 端茶送客): there was a rule in Qing Dynasty’s officialdom as “the tea that given by the boss shouldn't be taken”.If the boss give tea to his subordinate by his own hands(normally that would given by a servant), that means he is impatient to the subordinate, and the subordinate should leave immediately.If the boss is visiting the subordinate by his house, the subordinate must not give the tea to the boss by his own hands, either, because that’s very impolite and means to force the visitor out.? When the tea has run out, and requires more hot water, you may leave the lid ajar but still on the teapot—this is a signal for the attendant to refill the teapot.Do not entirely remove the lid and then place the lid of the teapot on the table directly.The lid touching the table is allowing good luck to escape, and also the table might be dirty.Do not leave a teapot with the lid ajar in the middle of the table.It should be towards the side of the table so that the attendant may refill it without reaching across patrons in an invasive/taking manner.Toothpick etiquette Unlike the many nations in the West, a hand must be placed over the mouth while using a toothpick in order to conceal the action.Not doing so is considered rude.Used toothpicks should be placed on a part of your bowl or plate that you do not intend to use again later.They should not be left on the tablecloth for the waitress to then have to pick, nor thrown on the floor.Throwing toothpicks on the floor is rude to the restaurant.Throwing toothpicks on the tablecloth is inconsiderate to the servers.Bill

In most restaurants in Chinese countries, there is no tip required unless it is explicitly posted.Usually, if there is a tip required, it will already be on your bill.In Chinese restaurants in the USA though, tips are usually expected.If you are not certain, ask the waitress or watch the other customers.Guests should not truly “split the bill” with the host.A guest who “split(s)the bill” is very ungracious and embarrassing to the host.If you do not accept the host paying for the bill, it is implying that the host cannot afford it or you do not accept the friendship or hospitality of the host.However, it is expected for the guest to offer to pay for the meal multiple times, but ultimately allow the host to pay.It is also unacceptable to not make any attempt to “fight for” the bill.Not fighting for the bill means you think that the host owes that meal to you somehow.Therefore, if you are the guest, always fight for the bill but never win it on the first meal in your host's hometown.After the first meal at your host's hometown, and sometime before you leave, it is customary to bring the host's family to a meal out to thank them for your stay if you did not bring initial small presents for them when you arrived.For that meal, you may pay, but you must request your host's attendance and cooperation with allowing you to cover that particular meal.If you and an acquaintance are on a business trip, it is acceptable to split the bill, but more common to rotate who pays for the meal, with meals of similar cost.Though it is a rotation, there is still the same mock-fight for the bill.The difference is that you may say, “Fine fine, since you are my elder, this is fine this time, but the next meal, I cover.” Or something to that effect and pay for the next meal.This rotation does not have to be a meal necessarily.For example, you may rotate a meal and a game of golf.The key to the rotation being viewed as acceptable or not, is the enjoyment both parties actually get from the activity, and the approximate cost.Golf would not be an acceptable rotation if the other person does not enjoy golf, is rather bad at it while you are excellent at it, etc.Hot dry noodles, also known as reganmian, is a traditional dish of Wuhan, the capital of the Hubei province in central China.“Reganmian” has a long history in Chinese food culture for 80 years.It is a typical breakfast food in Wuhan, and is often sold in street carts in residential areas.Breakfasts such as Reganmian are available from as early as 5am and are served until midnight(breakfast turns into snacks at night)in Wuhan.The noodle is inexpensive thus remaining as a popular breakfast choice in Wuhan.The recipe for hot dry noodles is different from cold noodles and noodles in soup.Firstly mix the cooked noodles with oil and dry them.When they are about to be eaten, scald the prepared noodles in boiled water, mix them with condiments, and the noodles will be ready to eat.The finished hot dry noodles are firm and chewy, golden and oily, savory and fresh.It is made of noodles called jianmian(堿面)with a mixture of sauces and dried vegetables.Many stalls that make reganmian will have their own variations in seasoning, creating signature tastes for individual stands or localities.Reganmian restaurants stand all over the city.Among them, Cai Lin Ji(蔡林記)is the most time-honored.Established in 1930, Cai Lin Ji survives much competition and wins the current reputation with its selected materials and refined processing techniques.It has over 20 chain stores in Wuhan.The typical bowl of reganmian will have soy sauce, sesame paste, pickled vegetables, chopped garlic chives and chili oil.Reganmian is a popular local breakfast sold in road-side stalls or from push-carts.Reganmian is popular for locals for every season of the year as breakfast, lunch, dinner or just a snack.Wuhan's reganmian, along with Shanxi's daoxiaomian(刀削面: knife-cut noodles), Liangguang's yifumian, Sichuan's dandanmian, and northern China's zhajiangmian, are collectively referred to as “China's five famous noodles.” In 2013, Wuhan Reganmian was rated No.1 in a contest for China's Top 10 famous noodles.

第五篇：新聞社會(huì)學(xué)資料（定稿）

（1）新聞學(xué)與社會(huì)學(xué)的區(qū)別：兩者從本質(zhì)上來說都是社會(huì)正常運(yùn)轉(zhuǎn)的兩個(gè)方面。但是二者之間存在明顯的區(qū)別。新聞學(xué)是來自社會(huì)的信息，社會(huì)學(xué)時(shí)社會(huì)屬性的研究。從研究對(duì)象上來說，社會(huì)學(xué)是自我成長(zhǎng)而非行業(yè)催生的學(xué)科，新聞學(xué)是在行業(yè)催生之下誕生的學(xué)科，社會(huì)學(xué)從一開始就具有學(xué)者性的研究性質(zhì)。從功能來說新聞學(xué)主要是履行社會(huì)檢測(cè)功能是今天的事實(shí)，社會(huì)學(xué)則有利于揭示社會(huì)問題，找出其解決的方法與渠道，促進(jìn)社會(huì)的發(fā)展

（2）沖突論：社會(huì)沖突理論以科塞、達(dá)倫多夫?yàn)榇恚攸c(diǎn)研究社會(huì)沖突的起因、形式、制約因素及影響，是對(duì)結(jié)構(gòu)功能主義理論的反思和對(duì)立物提出的。結(jié)構(gòu)功能主義強(qiáng)調(diào)的是社會(huì)的穩(wěn)定和整和，代表社會(huì)學(xué)的保守派，社會(huì)沖突論是強(qiáng)調(diào)社會(huì)沖突對(duì)于社會(huì)鞏固和發(fā)展積極作用，代表社會(huì)學(xué)激進(jìn)派。理論在20世紀(jì)60年代后期流行于美國(guó)和西歐國(guó)家，在西方社會(huì)學(xué)界引起巨大反響，滲透到社會(huì)學(xué)各分支學(xué)科的經(jīng)驗(yàn)研究中去，在政治社會(huì)學(xué)、組織社會(huì)學(xué)、種族關(guān)系、社會(huì)分層、集體行為、婚姻家庭等領(lǐng)域出現(xiàn)了大量以沖突概念為框架的論著，在當(dāng)代社會(huì)學(xué)發(fā)展中有重大的影響。符號(hào)互動(dòng)論：符號(hào)互動(dòng)論，一種主張從人們互動(dòng)著的個(gè)體的日常自然環(huán)境去研究人類群體生活的和理論派別，又稱象征相互作用論或符號(hào)互動(dòng)主義。符號(hào)是指在一定程度上具有象征意義的事物。符號(hào)互動(dòng)論認(rèn)為事物對(duì)個(gè)體社會(huì)行為的影響，往往不在于事物本身所包含的世俗化的內(nèi)容與功用，而是在于事物本身相對(duì)于個(gè)體的象征意義，而事物的象征意義源于個(gè)體與他人的互動(dòng)（這種互動(dòng)包括言語、文化、制度等等），在個(gè)體應(yīng)付他所遇到的事物時(shí)，總是會(huì)通過自己的解釋去運(yùn)用和修改事物對(duì)他的意義。

（3）互動(dòng)論：關(guān)注社會(huì)的微觀方面，也就是社會(huì)互動(dòng)和作為社會(huì)存在的個(gè)人，它研究人們?cè)谌粘Ｉ钪惺侨绾谓煌模质侨绾问惯@種交往產(chǎn)生實(shí)質(zhì)性意義的。

（4）功能主義：功能主義是社會(huì)學(xué)理論的一個(gè)流派。英國(guó)社會(huì)學(xué)家赫伯特·斯賓塞可以說是社會(huì)學(xué)中功能主義的濫觴，借用當(dāng)時(shí)盛行的生物學(xué)跟演化論觀點(diǎn)，史賓塞的社會(huì)演化理論強(qiáng)調(diào)不同的社會(huì)組織滿足不同的社會(huì)需求之現(xiàn)象正如不同的人體器官滿足不同的生理機(jī)能一般。功能論指出，所有社會(huì)現(xiàn)象－－不管這現(xiàn)象看來是多么不道德、多荒謬、多邪惡、多不應(yīng)該存在－－只要它確實(shí)存在，那么這種社會(huì)現(xiàn)象在社會(huì)中必然扮演著某種社會(huì)功能，比方說賄選、強(qiáng)奸、黑市交易等。而功能論的研究目標(biāo)，就是尋找這些表象底層所代表的社會(huì)功能到底是什么，進(jìn)而尋找完成相同社會(huì)功能更有效合理的替代方法。

（5）文化：文化是人類在特定的自然生態(tài)和社會(huì)環(huán)境下，進(jìn)行社會(huì)生產(chǎn)，社會(huì)生活制造出來的，歷史積淀的勞動(dòng)和智慧的結(jié)晶。廣義的文化包括民俗民風(fēng)、喪葬婚嫁，經(jīng)濟(jì)貿(mào)易，典章制度以及房屋、食品，這些通過勞動(dòng)所獲取的精神和勞動(dòng)的結(jié)晶。狹義的文化指的是文學(xué)藝術(shù)宗教這些與精神文明相連接的東西，是區(qū)別于物質(zhì)文明的文化。

主流文化：是指在一個(gè)特定的文化體系中占主導(dǎo)地位或支配地位的文化子系統(tǒng)，主流文化的形式有兩個(gè)基本路線：一是享有這種文化的人占社會(huì)的大多數(shù)，二是這種特定的文化子系統(tǒng)受到特定的權(quán)力機(jī)構(gòu)的支持，使得其成為該社會(huì)成員不得不遵循的價(jià)值觀和行為方式。反文化：反文化指的是與主流文化相反或者反對(duì)主流文化的文化子系統(tǒng)，反文化是那種否定背離主流文化的極端表現(xiàn)的亞文化，帶有非政府，非權(quán)威，非道德而非理性傾向，對(duì)社會(huì)秩序具有一定的破壞作用，是社會(huì)應(yīng)該加以制止的文化現(xiàn)象。

亞文化：指的是在一個(gè)特定的社會(huì)文化體系中居于從屬，受支配還有非主導(dǎo)地位的文化子系統(tǒng)。亞文化是為社會(huì)上一部分成員所接受的，成為某一社會(huì)群體所特有的文化，亞文化的承擔(dān)者是以氏族，階級(jí)，職業(yè)，地域，性別，年齡等差異所形成的。

（6）大眾文化兩個(gè)流派：共同點(diǎn)：都贊成馬克思主義，反對(duì)經(jīng)濟(jì)決定論追求社會(huì)正義，反對(duì)資本主義文化，反對(duì)資本主義霸權(quán)。相異：法：站在文化精英的立場(chǎng)，保守且不信任工人。伯：尊重個(gè)人自由，對(duì)大眾文化的信心，相信大眾的獨(dú)立意識(shí)，批判矯正法蘭克福學(xué)派。—伯明翰學(xué)派的文化研究：二戰(zhàn)后在英國(guó)形成的一種知識(shí)學(xué)派，是在英國(guó)伯明翰學(xué)派的推動(dòng)

下逐步成熟起來的對(duì)文化的跨學(xué)科研究，它的代表人物有雷蒙威廉斯、查理霍加特等。—法蘭克福學(xué)派：在西方社會(huì)科學(xué)界，法蘭克福學(xué)派被視為“新馬克思主義”的典型，并以從理論上和方法論上反實(shí)證主義而著稱。法蘭克福學(xué)派的觀點(diǎn)在歷史哲學(xué)、社會(huì)理論和社會(huì)認(rèn)識(shí)上都與現(xiàn)代社會(huì)學(xué)具有緊密關(guān)系，它的社會(huì)理論觀點(diǎn)被看作是批判的社會(huì)學(xué)。作為一種社會(huì)理論觀點(diǎn)的批判理論，本身就是“工業(yè)社會(huì)”理論的一種特殊形式，其中包含著一個(gè)現(xiàn)代人如何看待這個(gè)社會(huì)以及如何行動(dòng)的具體綱領(lǐng)。作為一種意識(shí)形態(tài)的一般批判，批判理論涉及意識(shí)形態(tài)的起源、形成和社會(huì)功能等諸多知識(shí)社會(huì)學(xué)問題，它本身又是一種特殊類型的知識(shí)社會(huì)學(xué)體系，并對(duì)當(dāng)代有影響的知識(shí)社會(huì)學(xué)家K.曼海姆的觀點(diǎn)產(chǎn)生了影響。作為一種社會(huì)認(rèn)識(shí)方法論，批判理論繼承了德國(guó)人文科學(xué)的精神傳統(tǒng)，它從創(chuàng)立之日起，就把批判的矛頭指向社會(huì)學(xué)中占主導(dǎo)地位的實(shí)證主義方法論。結(jié)構(gòu)功能主義從理論上的實(shí)證主義和政治上的自由主義立場(chǎng)出發(fā)把現(xiàn)代社會(huì)視為有機(jī)的整體。

（7）民族文化：民族文化指的是某一個(gè)民族在特定的自然生態(tài)和社會(huì)環(huán)境中經(jīng)過長(zhǎng)期的共同生產(chǎn)和生活所形成的通過語言和行為代代相傳下去的勞動(dòng)和智慧。

（8）文化功能特性：文化具有①歷史功能②教育功能③娛樂功能文化的特性：①文化的傳承性②文化的傳播性③變異性④適應(yīng)性⑤統(tǒng)合性

（9）民族志傳播學(xué)的創(chuàng)始人（德爾·海默思）、特征、內(nèi)容：

民族志傳播學(xué)的特征：

1、傳播實(shí)踐而不是語言形式是其研究的中心；

2、在自然語境下的傳播實(shí)踐才是其分析的對(duì)象；

3、傳播實(shí)踐是具有一定模式的；

4、模式化了的傳播實(shí)踐是社區(qū)成員所依賴的共享資源的一部分

民族志傳播學(xué)內(nèi)容：

把在自然語境下的傳播實(shí)踐作為分析對(duì)象，側(cè)重于在特定的語言社區(qū)中考察傳播實(shí)踐，揭示其中所隱含的模式。是從文化人類學(xué)及社會(huì)語言學(xué)中演化而來的傳播學(xué)的一門新分支，德爾·海默思被譽(yù)為該學(xué)派的創(chuàng)始人，他的開創(chuàng)性研究奠定了民族志傳播學(xué)的理論基礎(chǔ)。以后，格里·菲利普森進(jìn)一步發(fā)展了該理論，他所進(jìn)行的研究把民族志傳播學(xué)真正地導(dǎo)入到傳播研究中來。

（10）參與觀察法（馬林洛夫斯基）：

（11）受眾調(diào)查研究的淵源與方法

（12）定量研究：用于研究可以用數(shù)量來測(cè)量的變量。

（13）定性研究法：是根據(jù)社會(huì)現(xiàn)象或事物所具有的屬性在運(yùn)動(dòng)中的矛盾變化，從事物的內(nèi)在規(guī)定性來研究事物的一種方法或者角度。它以普遍承認(rèn)的公理、一套演繹邏輯和大量的歷史事實(shí)為分析基礎(chǔ)，從事物的矛盾性出發(fā)，描述闡釋所研究的事物。進(jìn)行定性研究，要依據(jù)一定的理論與經(jīng)驗(yàn)，直接抓住事物特征的主要方面，將同質(zhì)性在數(shù)量上的差異暫時(shí)略去。

（14）描述性研究：社會(huì)學(xué)的一種研究類型，即描述一個(gè)事物是“什么樣的”，是對(duì)具有普遍性、代表性的現(xiàn)象進(jìn)行真實(shí)、客觀、準(zhǔn)確的總體性描述。在描述性研究中收集大量的資料來描述群體、社會(huì)活動(dòng)和事件。以弄明白在何時(shí)何地對(duì)什么人發(fā)生了什么事情。

（15）解釋性研究：解釋一個(gè)事件為什么會(huì)這樣，其探尋設(shè)計(jì)現(xiàn)象的起因，解釋他們的復(fù)雜關(guān)系，揭示設(shè)計(jì)演變的規(guī)律可以解答為什么的問題，能說明社會(huì)現(xiàn)象發(fā)生的原因，預(yù)測(cè)事物發(fā)展的后果，探明社會(huì)現(xiàn)象之間的因果關(guān)系。

（16）自變量：稱之為獨(dú)立的變量，指的是可操縱處理，而且效果可以測(cè)量和比較的變量，這些變量在試驗(yàn)中可稱為預(yù)測(cè)變量。

（17）因變量：稱為非獨(dú)立變量，指的是測(cè)量自變量結(jié)果效應(yīng)的變量。

（18）抽樣調(diào)查、范圍、抽樣方法：

適用范圍：①對(duì)一些不必要或者不可能進(jìn)行全面調(diào)查的社會(huì)經(jīng)濟(jì)現(xiàn)象最適合采用抽樣

②在財(cái)力，人力，無力有限的情況下③運(yùn)用抽樣對(duì)全查進(jìn)行驗(yàn)證④對(duì)某種總體的假設(shè)進(jìn)行驗(yàn)證，判斷這種假設(shè)的真?zhèn)危詻Q定行為取舍。

方法：投射法（是一種無結(jié)構(gòu)的，非直接的尋問方式，可以鼓勵(lì)被調(diào)查者將他們所關(guān)心的問題的潛在動(dòng)機(jī)，信仰，情感，態(tài)度投射出來）

心情聯(lián)想法：限制狀態(tài)聯(lián)想，印象聯(lián)想，場(chǎng)所聯(lián)想，間接聯(lián)想，等同聯(lián)想，相反聯(lián)想，無意義聯(lián)想，摹本聯(lián)想，敘述聯(lián)想。

文句完成法：給被調(diào)查者一些完整的句子，讓他們完成。

(19)問卷設(shè)計(jì)程序、類型、結(jié)構(gòu)；

①明確調(diào)查的目的，確定所要估計(jì)的目標(biāo)量

②明確總體及抽樣單元

③明確或者構(gòu)建抽樣框

④對(duì)主要目標(biāo)的精度提出要求

⑤選擇抽樣方案的類型——多級(jí)抽樣，分層抽樣，等距抽樣

⑥根據(jù)抽樣的類型，對(duì)主要的目標(biāo)量的精度要求及設(shè)置信度確定樣本量，并給出總體目標(biāo)量的估計(jì)和抽樣。

(20)社會(huì)學(xué)三個(gè)理論，代表人物：即奧古斯特·孔德的實(shí)證主義社會(huì)學(xué)、馬克斯·韋伯的理解社會(huì)學(xué)和馬克思主義批判社會(huì)學(xué)。

孔德—迪爾凱姆的實(shí)證主義傳統(tǒng)

（21）民族志：菲利普森發(fā)展了傳播志研究，確立了民族志方法。民族志就是描述一種文化的工作，源于文化人類學(xué)中對(duì)異民族文化的考察時(shí)所創(chuàng)造的一種方法，目的是掌握當(dāng)?shù)厝说挠^點(diǎn)，了解他對(duì)于生活的認(rèn)識(shí)。

總體：調(diào)查研究對(duì)象的集合，又稱母群體

抽樣框：整體抽樣單元的詳細(xì)名單，可供抽樣之用在抽樣框上排列的名單就是抽樣單元，從抽樣框中抽樣出來的就是樣本。

精度：是用于衡量估計(jì)值精確可依賴的程度

準(zhǔn)度：衡量總體特征與實(shí)際總體特征間的差異

置信度：以樣本估計(jì)數(shù)推論總體大小時(shí)正確估計(jì)的概率有多少。