1 . When you get in a car, you expect it will have functioning brakes. When you pick up medicine at the drugstore, you expect it won’t be polluted. But it wasn’t always like this. The safety of these products was terrible when they first came to market. It took much research and regulation to figure out how users can enjoy the benefits of these products without getting harmed.
Social media risks are everywhere. The dangers that algorithms designed to maximize attention represent to teens have become impossible to ignore. Other product design elements, often called “dark patterns,” designed to keep people using for longer, also appear to tip young users into social media overuse.
Despite these efforts, two things are clear. First, online safety problems are leading to real, offline suffering. Second, social media companies can’t, or won’t, solve these safety problems on their own.
| A．And those problems aren’t going away. |
| B．The current issues aren’t really about offline suffering. |
| C．Platforms already have systems to remove violent or harmful content. |
| D．Similarly, social media needs product safety standards to keep users safe. |
| E．It’s time we should require social media to take safety seriously, for everyone’s sake. |
| F．Internet platforms, however, have shifted blame on the consumers whenever criticized. |
| G．Some authorities are taking steps to hold social media platforms accountable for the content. |
2 . Have we reached the peak of the culture war? Looking at my social media feeds, it seems that polarised thinking and misinformation have never been more common. How am I supposed to feel when users I once admired now draw on questionable evidence to support their beliefs?
Perhaps it is time for us all to adopt a little “existential humility”. I came across this idea in a paper by Jeffrey Greenat Virginia from Common Wealth University and his colleagues. They build on a decade of research examining the benefits of “intellectual humility” more generally — our ability to recognise the errors in our judgement and remain aware of the limits of our knowledge.
You can get a flavour of this research by rating your agreement with the following statements, ranging from 1 (not at all like me) to 5 (very like me): I question my own opinions because they could be wrong; I recognise the value in opinions that are different from my own; in the face of conflicting evidence, I am open to changing my opinions.
People who score highly on this assessment are less likely to form knee-jerk reactions on a topic, and they find it easier to consider the strengths or weaknesses of a logical argument. They are less likely to be influenced by misinformation, since they tend to read the article in full, investigate the sources of a news story and compare its reporting to other statements, before coming to a strong conclusion about its truth.
Developing “intellectual humility” would be an excellent idea in all fields, but certain situations may make it particularly difficult to achieve. Greenat points out that some beliefs are so central to our identity that any challenge can activate an existential crisis, as if our whole world view and meaning in life are under threat. As a result, we become more insistent in our opinions and seek any way to protect them. This may reduce some of our feelings of uncertainty, but it comes at the cost of more analytical thinking.
For these reasons, Greenat defines “existential humility” as the capacity to entertain the thought of another world view without becoming so defensive and closed-minded. So how could we achieve it? This will be the subject of future research, but the emotion of awe (a feeling of great respect and admiration) may offer one possibility. One study found that watching awe-inspiring videos about space and the universe led to humbler thinking, including a greater capacity to admit weaknesses.
Perhaps we could all benefit from interrupting our despair with awe-inspiring content. At the very least, we can try to question our preconceptions before offering our views on social media and be a little less ready to criticize when others disagree.
1. Regarding the culture war on social media, the author is _______.| A．embarrassed | B．concerned | C．panicked | D．stressed |
| A．Existential humility reduces the threat to identity. |
| B．People with intellectual humility tend to jump to conclusions. |
| C．Awe could promote existential humility by encouraging modest thinking. |
| D．The higher you score on the assessment, the more you stick to your values. |
| A．Overcome an Existential Crisis | B．Show a Little Humility |
| C．The Path to Screening Information | D．The Approach to Achieving Humility |
3 . “Find your passion!” When discussing future career options or selecting a major in college, your parents often say this. The very expression is meant to inspire. But is it good advice?
“Finding” a passion implies that it already exists and is simply waiting to be discovered. Unfortunately, this idea is not what science tells us.
To study this, researchers use a framework of “fixed” and “growth” mindsets.They argue that encouraging people to “find” their passion may cause them to eventually believe that interests and passions are inborn and relatively unchangeable.
Researchers have revealed that a fixed mindset of interest can decrease creativity. If people believe they are limited to only a few inborn interests and, in consequence, do not explore other areas, they may miss seeing important connections across domains.
Evidently, people can do a lot to embrace a growth mindset of interest. First, realize that your interests and passions aren’t pre-existing. Take an active role in developing your passions. Second, practise positive self-talk. When you lack interest in a new task, pay attention to your inner dialogue.
| A．So can a growth mindset of interest be taught? |
| B．Instead passions, like interests, are developed. |
| C．People who think this have a fixed mindset of interest. |
| D．Of course, not every activity will become a burning passion. |
| E．As such,seeing interests as fixed limits their creative potential. |
| F．Don’t expect that pursuing new interests will always be easy or exciting. |
| G．Replace self-critical thoughts with positive ones that encourage growth and learning. |
As the saying goes, “time waits for no man”. Time is always against us, and we just can’t stop it. Maybe that’s why some of us are always running late for appointments. But if timekeeping is not what you’re good at, don’t stress. There might be a good reason for your lack of punctuality.
People’s attitudes to being on time vary. Some clock-watch and make sure they’re bang on time for a meeting. It is, after all, rude to be late, and if you can make it on time, why can’t everyone else? But if, like me, you want to make every second count, you might try to squeeze as much as you can into the time you have available. However, when your schedule doesn’t run to plan, your punctuality inevitably slips.
People who lack promptness have been described as “time benders”. Author Grace Pacie told the BBC that “they’re the people who don’t want to be late, but they have a strange resistance to being early, and they don’t allow enough time.” They assume their journey to an appointment will always go smoothly, and the train will always be on time!
Perceptions of unpunctual people are almost always negative — even if sometimes wrong. Experts say: Being consistently late might not be your fault. It could be your type. The punctually-challenged often share personality characteristics, such as optimism, low levels of self-control, anxiety, or a penchant for thrill-seeking. It is also possible people are late so not to be conspicuous and to avoid the anxious wait for others to turn up.
Maybe we latecomers should make more of an effort and follow the advice I heard to not “try” to be on time but “decide” to be on time.
1. What does “time benders” refer to?2. What are the personality characteristics of time benders?
3. Please decide which part is false in the following statement, then underline it and explain why.
According to Grace Pacie, time benders don’t care about being late so they don’t allow enough time.
4. What do you usually do to be on time? (In about 40 words)
5 . Research spanning several decades demonstrates that you are more likely to think the information that is repeated to be true than the information you hear only once. You usually assume that if people put in effort to repeat a statement, this reflects the truth of the statement. This tendency-also called the truth effect-is a bias (偏见) that can lead you to draw incorrect conclusions.
To what degree are people aware of the truth effect? This question was addressed in a paper in the journal Cognition early this year.
In the critical study in this paper, participants did two sessions. In one session, they read about a hypothetical (虚构的) study in which they were exposed to some statements and then were asked whether both statements they had heard before as well as these new statements were true. They were asked to predict the proportion (比例) of each statement that would be judged as true. They did this both as a prediction of other people’s performance as well as a prediction of how they would do in this study.
At another session a few days later, participants actually performed this study, reading a set of 20 statements in the hypothetical study again and then judging the truth of altogether 40 statements, half of which were from the hypothetical study and the other half of which were new.
This study did replicate the well known truth effect. People were more likely to judge statements they had seen before as true than statements that were new. Two interesting findings emerged from the prediction. First, participants tended to underestimate the size of the truth effect for everyone. T hat is, while they did expect some difference in judgments between the statements seen before and those that were new, they thought this difference would be smaller than it actually was. Second, participants more significantly underpredicted the truth effect for themselves compared to that for other people.
This study is particularly important in light of the amount of misinformation present in social media. Many people have the power to influence public opinion about important matters. Flooding social media feeds with misinformation will lead people to believe this information is true just because it is stated. Recognizing that we are all susceptible to this influence of repeated information should lead us to mistrust our intuition (直觉) about what is true and to look up important information prior to using it to make important judgments and decisions.
1. In the first paragraph, the author intends to ______.| A．clarify a misconception | B．present a phenomenon |
| C．challenge a statement | D．confirm a theory |
| A．Impacts of the truth effect require further studies. |
| B．Making predictions before judgments is significant. |
| C．People have hardly any awareness of the truth effect. |
| D．People tend to believe they can make wiser judgments. |
| A．Critical. | B．Subject. | C．Opposed. | D．Adapted. |
6 . Evan Selinger, professor in RIT’s Department of Philosophy, has taken an interest in the ethics (伦理标准) of Al and the policy gaps that need to be filled in. Through a humanities viewpoint, Selinger asks the questions, “How can AI cause harm, and what can governments and companies creating Al programs do to address and manage it?” Answering them, he explained, requires an interdisciplinary approach.
“AI ethics go beyond technical fixes. Philosophers and other humanities experts are uniquely skilled to address the nuanced (微妙的) principles, value conflicts, and power dynamics. These skills aren’t just crucial for addressing current issues. We desperately need them to promote anticipatory (先行的) governance, ” said Selinger.
One example that illustrates how philosophy and humanities experts can help guide these new, rapidly growing technologies is Selinger’s work collaborating with a special AI project. “One of the skills I bring to the table is identifying core ethical issues in emerging technologies that haven’t been built or used by the public. We can take preventative steps to limit risk, including changing how the technology is designed, ”said Selinger.
Taking these preventative steps and regularly reassessing what risks need addressing is part of the ongoing journey in pursuit of creating responsible AI. Selinger explains that there isn’t a step-by-step approach for good governance. “AI ethics have core values and principles, but there’s endless disagreement about interpreting and applying them and creating meaningful accountability mechanisms, ” said Selinger. “Some people are rightly worried that AI can become integrated into ‘ethics washing’-weak checklists, flowery mission statements, and empty rhetoric that covers over abuses of power. Fortunately, I’ve had great conversations about this issue, including with some experts, on why it is important to consider a range of positions. ”
Some of Selinger’s recent research has focused on the back-end issues with developing AI, such as the human impact that comes with testing AI chatbots before they’re released to the public. Other issues focus on policy, such as what to do about the dangers posed by facial recognition and other automated surveillance(监视) approaches.
Selinger is making sure his students are informed about the ongoing industry conversations on AI ethics and responsible AI. “Students are going to be future tech leaders. Now is the time to help them think about what goals their companies should have and the costs of minimizing ethical concerns. Beyond social costs, downplaying ethics can negatively impact corporate culture and hiring, ” said Selinger. “To attract top talent, you need to consider whether your company matches their interests and hopes for the future. ”
1. Selinger advocates an interdisciplinary approach because ________.| A．humanities experts possess skills essential for AI ethics |
| B．it demonstrates the power of anticipatory governance |
| C．AI ethics heavily depends on technological solutions |
| D．it can avoid social conflicts and pressing issues |
| A．adopt a systematic approach | B．apply innovative technologies |
| C．anticipate ethical risks beforehand | D．establish accountability mechanisms |
| A．More companies will use AI to attract top talent. |
| B．Understanding AI ethics will help students in the future. |
| C．Selinger favors companies that match his students’ values. |
| D．Selinger is likely to focus on back-end issues such as policy. |
7 . On Feb. 21, four students were standing on the side of Pacific Coast Highway in Malibu when a driver going 110 miles per hour lost control of his car and it crashed into the parked vehicles.12 people were killed at the scene, including 2 drivers.
This kind of traffic death shouldn’t be called an accident. In Los Angeles, we seem to have accepted constant carnage (屠杀) in our streets in exchange for maximizing driver speed and convenience. The official responses to proven traffic dangers are mere gestures, if even that.
Los Angeles is a uniquely deadly city with a death rate that is four times the national average. Unsurprisingly, it’s also a city that has been designed with one thing in mind: a concept called level of service, which grades streets on how well they serve those in automobiles. To many Angelenos, that makes sense — to design our streets for car traffic, which is the way many get around the city. Unfortunately, we don’t recognize that there’s a trade-off. We can either have streets bettered for free-flowing traffic, or we can design streets for people to move around safely outside of cars.
City leaders consistently choose for the easy but deadly option. In one recent example, a resident asked the city’s Department of Transportation to block drivers from using Cochran Avenue at Venice Boulevard as a cut-through street, as they were speeding through a quiet residential neighbourhood. The department responded by suggesting a “speed awareness campaign” in which neighbours put up yard signs urging drivers to slow down.
People don’t drive based on signage, but they drive on the design of the street. The trunk roads of Los Angeles such as Venice Boulevard all need to be revised so that people are prioritized over cars. This would include narrowing travel lanes (道), building bike lanes, and banning right turns at red lights. These measures would make drivers feel like they’re in a city and not on a highway. A recent John Hopkins study says this would have substantial safety benefits.
With more than 7,500 miles of streets in the city of Los Angeles, they won’t all be rebuilt anytime soon. But with each road construction project, or each crash, we should be revising streets to make them safer for all road users.
The solution to traffic jam isn’t to make more space for cars. It’s to design the streets to be safe enough for alternatives such as biking, walking and mass transit, especially for the 50% of trips daily in Los Angeles that are less than three miles. The solution to protecting people dining outdoors isn’t crash barriers. It’s a street design that forces drivers to go slowly. The problem is carnage in the streets, and we know the solutions.
1. Why should the traffic death in Los Angeles be called “constant carnage”?| A．The traffic accidents happen quite often. |
| B．Too many people are killed in the traffic accidents. |
| C．The drivers’ speeding is to blame for the traffic death. |
| D．City leaders’ consistent choice contributes to the traffic death. |
| A．Balance. | B．Guideline. | C．Conflict. | D．Resolution. |
| A．To widen travel lanes. | B．To add more crosswalks. |
| C．To arrange more traffic police. | D．To punish speeding drivers. |
| A．Drivers first or walkers first? | B．Traffic death or constant carnage? |
| C．More warning signs or safer designs? | D．More narrow lanes or speedy highways? |
8 . When we think about lives filled with meaning, we often focus on people whose grand contributions benefited humanity. Abraham Lincoln,Martin Luther King and Nelson Mandela surely felt they had a worthwhile life. But how about us ordinary people,struggling in a typical existence?
There is an important element to consider. Think about the first butterfly you stop to admire after a long winter or imagine the scenery at the top of a hill after a fresh hike. Sometimes existence delivers us small moments of beauty. When people are open to appreciating such experiences, these moments may enhance how they view their life. This element is defined as EA (experiential appreciation) by Joshua Hicks, a psychological professor at Texas A &M University.
Recently, he and his research team set out to figure out whether EA was related to a person’s sense of meaning in a series of studies that involved more than 3,000 participants. At an initial test, researchers had participants rate their agreement of different coping strategies to relieve their stress. They found people who managed stress by focusing on their appreciation for life’s beauty also reported experiencing life as highly meaningful.
Researchers then conducted a series of experiments, in which they gave participants specific tasks and, once more, asked them to report how strongly they identified with statements linked to purpose, etc. In one case, participants who watched an awe-inspiring video reported having a greater sense of EA and meaning in life, compared with those who watched more neutral videos. After reflecting on the results collected from the participants, researchers confirmed their original theory.
But applying that insight can be difficult.Our modern, fast-paced, project-oriented lifestyles fill the day with targets and goals. We are on the go, and we attempt to maximize output both at work and at leisure.
This focus on future outcomes makes it all too easy to miss what is happening right now. Yet life happens in the present moment. We should slow down, let life surprise us and embrace the significance in the everyday life.
1. Why are the butterfly and the scenery on a hill mentioned in paragraph 2?| A．To introduce a concept. |
| B．To attract readers’ interest. |
| C．To demonstrate the beauty of nature. |
| D．To show the necessity of protecting nature. |
| A．By designing different strategies to reduce stress |
| B．By studying previous research data. |
| C．By shooting videos starring the participants. |
| D．By analyzing the response from the participants. |
| A．A person who always gets her life well-organized. |
| B．A person who often hears motivating speeches. |
| C．A person who leads a fast-paced life |
| D．A person who always expects future results. |
| A．No pains, no gains. |
| B．Those who believe in their ability can do anything. |
| C．Live your life one day at a time. |
| D．Being on sea, sail; being on land, settle. |
In order to fit in and make friends in a new school, Amanda observed how her classmates behaved and interacted with each other. Gradually, she perfectly adopted the mannerisms of the classmates around her, laughing at their jokes, nodding in agreement with their opinions, hiding herself into someone she thought others wanted her to be. We’ve all done these. This is social masking, the process of holding back or hiding our natural way of interacting with others so we can feel accepted.
In a world that often tells us to just be ourselves, you might wonder why many of us rely on social masking. “Social masking happens because we as a species want to be included,” says psychologist Dipti Tait. “It’s a tribal (群体的) thing of being together rather than being on our own. We all have certain masks to protect ourselves from exposure and difference.” While masking can help us deal with social situations, it can also come with negative consequences. Hiding our behaviours and interests constantly can lead to a strong feeling of separation, disconnection, and internal conflict. As a result, we may experience a heightened and increased possibility of developing depression as westruggle to understand social situations and signs that others take for granted.
Fortunately, a mask is not our own skin. We may feel extremely tired after social engagements and want to spend time alone in order to feel like ourselves. “The goal is to feel safe enough to remove the mask,” says Tait. “It’s crucial for individuals to receive acceptance and support for who they are, rather than feeling like they need to hide their true selves in order to fit in.”
1. What is social masking?2. Why do many of us rely on social masking?
3. Please decide which part is false in the following statement, then underline it and explain why.
When people struggle to understand social situations that others consider normal, they will feel less depressed.
4. In addition to masking, what else can you do to fit in when you are in a new environment? (In about 40 words)
10 . Nowadays, the world is slowly becoming a high-tech society and we are now surrounded by technology. Facebook and Twitter are innovative tools; text messaging is still a somewhat existing phenomenon and even e-mail is only a flashing spot on the screen when compared with our long history of snail mail. Now we adopt these tools to the point of essentialness, and only rarely consider how we are more fundamentally affected by them.
Social media, texting and e-mail all make it much easier to communicate, gather and pass information, but they also present some dangers. By removing any real human engagement, they enable us to develop our abnormal self-love without the risk of disapproval or criticism. To use a theatrical metaphor (隐喻), these new forms of communication provide a stage on which we can each create our own characters, hidden behind a fourth wall of tweets, status updates and texts. This unreal state of unconcern can become addictive as we separate ourselves a safe distance from the cruelty of our fleshly lives, where we are imperfect, powerless and insignificant. In essence, we have been provided not only the means to be more free, but also to become new, to create and project a more perfect self to the world. As we become more reliant on these tools, they become more a part of our daily routine, and so we become more restricted in this fantasy.
So it is that we live in a cold era, where names and faces represent two different levels of closeness, where working relationships occur only through the magic of email and where love can start or end by text message. An environment such as this reduces interpersonal relationships to mere digital exchanges.
Would a celebrity have been so daring to do something dishonorable if he had had to do it in person? Doubtful. It seems he might have been lost in a fantasy world that ultimately convinced himself into believing the digital self could obey different rules and regulations, as if he could continually push the limits of what’s acceptable without facing the consequences of “real life.”
1. What can we know about new communication tools?| A．Destroying our life totally. | B．Posing more dangers than good. |
| C．Helping us to hide our faults. | D．Replacing traditional letters. |
| A．Sheltering us from virtual life. | B．Removing face-to-face interaction. |
| C．Leading to false mental perception. | D．Making us rely more on hi-tech media. |
| A．Technologies have changed our relationships. |
| B．The digital world is a recipe for pushing limits. |
| C．Love can be better conveyed by text message. |
| D．The digital self need not take responsibility. |
| A．Addiction to the Virtual World | B．Cost of Falling into Digital Life |
| C．Interpersonal Skills on the Net | D．The Future of Social Media |
