2009年秋季博士研究生入学考试部分试题及答案

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2009年秋季博士研究生入学考试部分试题及答案 (Wn'.|^%

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26. Attitudes of respect, modesty and fair play can grow only out of slowly acquired skills that parents teach their children over many years through shared experience and memory. If a child reaches adulthood with recollections only of television, Little League and birthday parties, then that child has little to draw on when a true test of character comes up—say, in a prickly business situation. “Unless that child feels grounded in who he is and where he comes from, everything else is an act,” says etiquette expert Betty Jo Trakimas.
27. The Dickmeyers of Carmel. Ind., reserve every Friday night as “family night” with their three children. Often the family plays board games or hide-and-seek. “My children love it,” says Theresa, their mother.
28. Can playing hide-and-seek really teach a child about manners? Yes, say Trakimas and others, because it tells children that their parents care enough to spend time with him, he is loved and can learn to love others. “Manners aren’t about using the right fork, agrees etiquette instructor Patricia Gilbert-Hinz. “Manners are about being kind—giving compliments, team-playing, making sacrifices. Children learn that through their parents.”
29. While children don’t automatically warm to the idea of learning to be polite, there’s no reason for them to see manners as a bunch of stuffy restrictions either. They’re the building blocks of a child’s education. “Once a rule becomes second nature, it frees us,” Mitchell says. “How well could Michael Jordan play basketball if he had to keep reminding himself of the rules?”
30. Judith Martin concurs. “A polite child grows up to get the friends and the dates and the job interviews,” she says, “because people respond to good manners. It’s the language of all human behavior.”


英语6选5第一篇原文


natural architecture - an emerging art movement that is exploring mankinds...


The natural environment still manages to fill us with a sense of awe and amazement. Despite the amount of scientific knowledge mankind has gathered, nature still holds great mysteries that we may never be able to unravel.
This complexity has continually daunted man. In frustration, we try to control nature by enforcing order. As a result, we have distanced ourselves from the earth, even though our survival is completely dependent on it. We are now trying to regain our close connection to nature.
There is an emerging art movement that is exploring mankind's desire to reconnect to the earth, through the built environment. Referred to as 'natural architecture', it aims to create a new, more harmonious, relationship between man and nature by exploring what it means to design with nature in mind.
The roots of this movement can be found in earlier artistic shifts like the 'land art' movement of the late nineteen sixties. Although this movement was focused on protesting the austerity of the gallery and the commercialization of art, it managed to expand the formal link between art and nature. This has helped develop a new appreciation of nature in all
forms of art and design.
The 'natural architecture' movement aims to expand on 'land art' by acting as a form of activism rather than protest. This new form of art aims to capture the harmonious connection we seek with nature by merging humanity and nature through architecture. The core concept of the movement is that mankind can live harmoniously with nature, using it for our needs while respecting its importance.
The movement is characterized by the work of a number of artists, designers and architects that express these principles in their work. the pieces are simple, humble and built using the most basic materials and skills. because of this, the results often resemble indigenous architecture, reflecting the desire to return to a less technological world. The forms are stripped
down to their essence, expressing the natural beauty inherent in the materials and location. The movement has many forms of expression that range from location-based interventions to structures built from living materials. However all of the works in the movement share a central ethos that demonstrates a respect and appreciation for nature.
These works are meant to comment on architecture and provide a new framework to approach buildings and structures. They aim to infuse new ideas into architecture by subverting the idea that architecture should shelter nature. Instead, the structures deliberately expose the natural materials used in the building process. We see the branches, the rocks and all the materials for what they are. We understand that these structures won't exist forever. The materials will evolve over time, slowly decomposing until no evidence remains. These features are intentional, provoking viewers to question
the conventions of architecture. The designers aren't suggesting that architecture must conform to their vision, they are just providing ideas that they hope will inspire us all to rethink the relationship between nature and the built environment.


Hypocritical oaths of private hospitals
Jeffrey | Dec 5, 05 12:10pm
Eighteen-year-old Khairul Anuar Salim, who was attacked by hoodlums, succumbed to his wounds because, according to his uncle, a private hospital in Cheras insisted on “Money first then treatment”.
That is because the bottom line of private hospitals is profit. They have no intention to treat those who cannot afford to pay. They feel that the government should bear the responsibility for health care of ordinary folks who cannot afford or are unwilling to pay.
That is also why they do not release the deceased’s body until they secure payment from the next of kin – never mind that the latter are under stress and grieving. In this, they are acting like the banks except that instead of using properties or shares as collateral for payment, they use the dead person’s body.
Doctors have taken their Hippocratic oath – to uphold the special value of human life above personal profit, to use their medical knowledge to ameliorate suffering and pain and in emergencies, do the best for anyone in medical need regardless of their financial means.
It is sad that more often than not the Hippocratic oath has become the hypocritical oath in the case of doctors in the private hospitals. Many join the private hospitals to make money. By itself, there is nothing wrong in making money except that it is difficult to balance the irreconcilable conflict, which must invariably exist, between the imperatives of profit and those of compassion and care of the Hippocratic Oath.
Administrative staff merely carry out the private hospitals' policies on charges and billings including “No money no treatment” or “No money no body” laid down from above by their directors who may not all be physicians and, if public-listed, have to further account to faceless shareholders to whom profits and share prices should go up for every successive financial year.
Hence patients may be required to pay RM10 for toilet rolls, not to mention thousands of ringgit for surgery or stay in a deluxe room for convalescence. Fast registration, four-star private rooms for recuperation, televisions and toilet rolls are fine but they must be recognised for essentially what they are - mere frills. The main substance of medical attention is proper medical evaluation, correct diagnosis of the problem, advice and treatment including surgery if necessary. This is the raison d’etre of seeking admission in a hospital in the first instance.
What is being asked here is whether this raison d’etre may be subverted by the bottom line monetary policies of private hospitals. I think it may be.
For examples, how could one diagnose an ailment that requires sophisticated medical equipment for detection when the private hospitals’ first consideration is how much such equipment would cost how that would increase their operational expenses by leasing payments? And even if such costly equipment may be acquired, could the patient afford to pay for its use (necessary to amortise its costs), and if he cannot, should such equipment be availed to his benefit just because, from the strictly medical point of view, it helps in more accurate and speedy diagnosis?
Doctors in private hospitals may have to pay high rentals for their clinics and they may even be required to meet some kind of budget in terms of billings and collections to contribute to the common weal of sharing expenses (as they do equally for profits) for their practice in such hospitals. Will such doctors purport to do a cursory scan (for purposes of increasing their charges) when neither doctor nor hospital have the proper equipment nor the expertise to do such a scan?
Where for the sake of maximisation of profits a doctor mans several clinics in different locations to which he has to make his rounds, wouldn’t he spread himself too thin in terms of attention to any individual patient? Will a general surgeon treat a severed finger by routine suture that ultimately deforms it for the sake of earning the surgery fee when the situation requires a specialist in microsurgery of which he is not?
What happens in the midst of an open abdominal surgery by a surgeon specialising in gastroenterology when the patient develops heart complications – will the heart specialist or surgeon (in the context of a private hospital) be ready on standby to assist; or if such a specialist is not around, does that mean the “stomach surgeon” will try to make the best of the situation by trying his hands on the heart as well; and even if the heart specialist is available to be called upon for assistance, will he negotiate and requests for a commitment on payment of his fees first?
I can go on and on with litanies of situations fraught with conflicts of interest between bottom- line profit concerns and the ethical values of the Hippocratic oath. The question for physicians and the medical profession to answer is. ‘How do you balance and reconcile these conflicting imperatives?’
And the question for the government to answer is, ‘What are you doing in terms of public health care to provide cheaper and more alternatives for those of us who are plain disillusioned with private hospitals and their sickening maximisation of profits?’
At this moment, we have to wait (say) five hours in a government hospital for a blood test to determine if our condition is serious enough to be warded, then join a queue of 400 persons waiting in line for dispensation of medicine and wait up to four months for the earliest available date for surgery.


翻译


Efforts to provide professional trauma counseling assume that trauma is the main psychosocial issue following the earthquake. In fact, however, trauma is only a small part of a wide array of psychosocial issues that ought to be addressed. For many earthquake survivors, the main issue is not traumatic memories of the earthquake but stresses associated with their current living situation. These stresses include the lack of safety and security, the loss of livelihoods, lack of appropriate shelter, changes in family relations, threats of and exposure to gender-based violence, substance abuse, and uncertainties about the future. Because these stresses are holistic, they require comprehensive supports that go beyond trauma counseling. Inherently, the supports needed are social rather than psychological and include such things as normalizing life by reestablishing daily activities such as working for parents and education for children, protection from rape and other forms of gender-based violence, the development of livelihoods, and the strengthening of community networks of social support. Some of the activities called “counseling” in the post-earthquake context may contribute to social support by, for example, strengthening local networks and encouraging group discussion and problem-solving. If this is the case, then “counseling” training may to some extent add value to the earthquake relief efforts, even if the activities could be described more accurately as “peer support.”


专业心理创伤咨询人员往往认为，心理创伤是震后最主要的心理问题。实际上，心理创伤只是亟待解决的一系列繁杂的社会心理问题中很小的一部分。对于很多地震幸存者来说，最主要的问题并不是地震相关的创伤性记忆，而是关乎生存的生活压力。这些压力来自包括缺乏安全感与保卫力量，生活无着落，缺乏适宜避难所，家庭破裂，易受性暴力犯罪的伤害和威胁，药物滥用，以及未来的不确定性等因素。因为这些压力涉及生活的各个方面，所以需要比创伤咨询更加全面的救助。一般说来，咨询应着重从社会角度而非心理学角度出发，重建日常生活的方方面面，包括赡养老人，抚养子女，保护妇女免受性犯罪和暴力犯罪的侵扰，改善生活水平，加强来自社区网络的社会支持等等。有些组织的震后“咨询”活动提供了某种社会支持，例如，加强当地人际网络联系，鼓励群体讨论以及解决问题等。如果真正按照这种模式，这些咨询工作，即使更准确的被称为“同伴支持”，可能在某种程度上对抗灾援救还是起到了积极的作用。
However it is not just the kind of support—social or psychological— that makes a difference. Across humanitarian sectors, the way in which relief is provided has strong impact on psychosocial well-being. A common error is to view earthquake survivors as passive victims who
need to be taken care of or healed by outsiders. In the present emergency, the most effective means of providing psychosocial support is through a process of community mobilization and empowerment wherein communities make their own decisions and develop their own systems of
protection, care, and support for survivors. When communities make choices about how to move forward, they reestablish a sense of control that is powerful antidote to feelings of being overwhelmed. As they engage in collective planning and action, they gain a sense of hope for
the future and move out of the victim’s role they too often are cast into.


然而，并不是社会或者心理支持本身会产生多大的作用。各人道主义组织提供救援的方式才是对心理健康产生重大影响的原因。一个普遍的错误认识就是把地震幸存者看成是需要外人照顾或者帮助的受害者。在当前的紧急状况下，可以提供的最有效的社会心理援助方式是动员社区力量，赋予他们进行决策的权利，让他们建立起自己的幸存者保护、关怀和支持系统。在社区团体对下一步工作如何展开进行商讨时，他们的控制感被重新建立起来,这是治疗心理压力的良药。在制定计划和行动方案的过程中，当事人会重新感到对未来的希望，快速从被设定的“受害者”角色中走出来。
An important way of enabling psychosocial support in an emergency is to integrate psychosocial elements into the humanitarian response in different sectors of aid. For example, in providing water and sanitation, one can reduce the stresses and threats associated with rape and sexual violence by engaging women in the assessment and planning process, building separate, lockable latrines for girls and boys, and insuring latrines are well lit and safe. Similarly, decisions about how to provide shelter can include women’s participation and careful attention to issues of privacy, which is invariably one of the most significant stressors in living in crowded camps. The participation of local people in the process of humanitarian aid helps to restore dignity and build collective hope and empowerment. Participation also encourages a sense of local ownership for the relief and development process.
紧急状态下提供精神援助很重要的一个方法是通过各个部门和渠道提供人道援助。譬如
，提供用水和良好的卫生条件，让被强暴或者性侵犯的妇女一起参与面对现状的评估和
计划未来的步骤，提供独立分格可以上锁的小厕所给少男少女，保证小厕所的光线充足
和安全等等，都能为受害者减轻压力和恐惧。同样，邀请妇女们参加设计临时救护所，
在设计上重视保护隐私，因为隐私是在拥挤的帐篷里居住时最容易引起压力的因素之一
。当地群众和政府积极参与人道援助可以帮助他们重拾尊严，建立共同的希望和力量感
受。参与同时也让助人者对救济和发展过程有使命感。

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2009年秋季博士研究生入学考试部分试题及答案

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