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[单选题]
Women are playing a very important part in the society （).
A.before ever
B.as before even
C.never before
D.as never before
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题目内容
（请给出正确答案）
如果结果不匹配，请 联系老师 获取答案
题目内容
（请给出正确答案）
A.before ever
B.as before even
C.never before
D.as never before
如果结果不匹配，请 联系老师 获取答案
更多“Women are playing a very impor…”相关的问题
A.Because girls grow up playing with dolls like Buzz-off
B.Because boys grow up playing with toys like Barbie
C.Because of many complex psychological and societal factors
D.Because of their sex
W: Thank you.
M: Meyers, how do you describe your film？ Are you satisfied with it？
W: Well, I am happy to see it top the U.S. weekend box office. Have you seen the film？ Ha, it tells the story of Nick Marshall, a Chicago advertising executive. He acquires the power to read women's minds, not just what they say but also what he hears them think. That's amazing, isn't it？ I like the way Gibson interprets his role.
M: Yeah, Marshall regards himself as a gift to women. I saw the movie. Then why do you choose Mel Gibson？ We know, audiences usually see him playing a man with a strong typical man side, such as in his previous action movies like “Brave Heart”, while “What Women Want” is what you termed as an old-fashioned romantic comedy.
W: You are right．That's precisely why I choose him. Gibson has been known as a joker on the set and a fan of silly comedy, but has not done many romantic comedies. I just want him to display his“feminine”potential in“What Women Want”. And I am grateful to see that he has done a good job.
M: What do you want audiences to learn from this film？
W: About Women. We should learn about women. They are individuals. What they appreciate is when you make the effort, even if you are not quite getting something they say.
(23)
A．Movie on Display.
B．Movie on the Show.
C．Best-selling Movie.
D．Shining Movie Stars.
The use of deferential (敬重的) language is symbolic of the Confucian ideal of the woman, which dominates conservative gender norms in Japan. This ideal presents a woman who withdraws quietly to the background, subordinating her life and needs to those of her family and its male head. She is a dutiful daughter, wife and mother, master of the domestic arts. The typical refined Japanese woman excels in modesty and delicacy; she "treads softly (谨言慎行) in the world," elevating feminine beauty and grace to an art form.
Nowadays, it is commonly observed that young women are not conforming to the feminine linguistic (语言的)ideal. They are using fewer of the very deferential "women's" forms, and even using the few strong forms that are known as "men's". This, of course, attracts considerable attention and has led to an outcry in the Japanese media against the defeminization of women's language. Indeed, we didn't hear about "men's language" until people began to respond to girls' appropriation of forms normally reserved for boys and men. There is considerable sentiment about the "corruption" of women's language—which of course is viewed as part of the loss of feminine ideals and morality—and this sentiment is crystallized by nationwide opinion polls that are regularly carried out by the media.
Yoshiko Matsumoto has argued that young women probably never used as many of the highly deferential forms as older women. This highly polite style. is no doubt something that young women have been expected to "grow into"—after all, it is a sign not simply of femininity, but of maturity and refinement, and its use could be taken to indicate a change in the nature of one's social relations as well. One might well imagine little girls using exceedingly polite forms when playing house or imitating older women—in a fashion analogous to little girls' use of a high-pitched voice to do "teacher talk" or "mother talk" in role play.
The fact that young Japanese women are using less deferential language is a sure sign of change—of social change and of linguistic change. But it is most certainly not a sign of the "masculinization" of girls. In some instances, it may be a sign that girls are making the same claim to authority as boys and men, but that is very different from saying that they are trying to be "masculine". Katsue Reynolds has argued that girls nowadays are using more assertive language strategies in order to be able to compete with boys in schools and out. Social change also brings not simply different positions for women and girls, but different relations to life stages, and adolescent girls are participating in new subcultural forms. Thus what may, to an older speaker, seem like "masculine" speech may seem to an adolescent like "liberated" or "hip" speech.
The first paragraph describes in detail ___________.
A．the standards set for contemporary Japanese women
B．the Confucian influence on gender norms in Japan
C．the stereotyped role of women in Japanese families
D．the norms for traditional Japanese women to follow
M: Ah, you may not realize you're working on a complicated philosophical issue.
W: I know exactly that men and women are different. They sometimes don't understand each other at all.
M: 1 agree. Men and women are interested in different topics when they are talking. Last weekend, John and I went to a ball game. When we're at the game, we talked about the players and what's going on in the game and nothing else. I think women wouldn't do that.
W: You bet! Yesterday, a friend and I sat at a caf6 and talked about nothing, and everything! Um…about my sister's new baby…and about when she could go back to work…and you know, who should take care of the baby… things like that.
M: When a woman talks with a man, [20] she'll often feel as though he wasn't really listening or that he wasn't really having a conversation, right？
W: Yeah, that sounds very familiar to me.
M: And I think a man doesn't understand what the woman really wants from him.
W: I guess he probably wonders "what's her point？", "where's this conversation going？"
M: To speak from experience, for a man, talking is generally more straightforward—it's about giving and getting facts. Men generally don't base their friendships on talking, but on doing—getting together with buddies, playing sports or hanging out.
W: Well, for me, [21] a best friend is someone I can be close with and talk to. I can talk with her in detail about everyday events in our lives. We share feelings and secrets. This offers a chance to better understand our world and ourselves.
(20)
A．Looking for a person to talk to.
B．Working on a troublemaking talking.
C．Trying to understand the two genders.
D．Trying to understand friendship between women.
听力原文：M: Hi, Laura. Where are you heading？
W: Hi, Peter. Put off to the gym. I've got to stay in shape, you know.
M: What's the main reason you work out？ For your health, or to look good？
W: To be honest, for both. With women, good looks are always a very important consideration.
M: If you were honest, most men who work out would admit that they also do it to look better, and nut merely for health reasons.
W: Do you get any regular exercise？
M: I do a lot of walking, for exercise and enjoyment—sometimes ten to twenty kilometers at a time—but I never go to the gym like you do.
W: Well, walking is good exercise. How about sports？
M: Not since my school days. I used to love playing baseball, but it's impossible to get enough people together for a game now. Mostly I just watch sports on TV.
W: I play tennis fairly regularly with my friends, and sometimes go swimming and cycling by myself.
M: Oh, I forgot about that. I go cycling sometimes too. And I often go swimming on vacation, but only recreational swimming.
W: Why don't you join me at the gym sometime？ I can get you a guest pass.
M: Well, maybe someday, but I'm pretty lazy about things like that.
(20)
A．He is an active sportsman.
B．He is a keen cyclist.
C．He enjoys playing baseball.
D．He exercises regularly.
Passage Two Questions 57 to 61 are based on the following passage.
The use of deferential (敬重的) language is symbolic of the Confucian ideal of the woman, which dominates conservative gender norms in Japan. This ideal presents a woman who withdraws quietly to the background, subordinating her life and needs to those of her family and its male head. She is a dutiful daughter, wife, and mother, master of the domestic arts. The typical refined Japanese woman excels in modesty and delicacy; she “treads softly (谨言慎行)in the world,” elevating feminine beauty and grace to an art form.
Nowadays, it is commonly observed that young women are not conforming to the feminine linguistic (语言的) ideal. They are using fewer of the very deferential “women’s” forms, and even using the few strong forms that are know as “men’s.” This, of course, attracts considerable attention and has led to an outcry in the Japanese media against the defeminization of women’s language. Indeed, we didn’t hear about “men’s language” until people began to respond to girls’ appropriation of forms normally reserved for boys and men. There is considerable sentiment about the “corruption” of women’s language—which of course is viewed as part of the loss of feminine ideals and morality—and this sentiment is crystallized by nationwide opinion polls that are regularly carried out by the media.
Yoshiko Matsumoto has argued that young women probably never used as many of the highly deferential forms as older women. This highly polite style. is no doubt something that young women have been expected to “grow into”—after all, it is assign not simply of femininity, but of maturity and refinement, and its use could be taken to indicate a change in the nature of one’s social relations as well. One might well imagine little girls using exceedingly polite forms when playing house or imitating older women—in a fashion analogous to little girls’ use of a high-pitched voice to do “teacher talk” or “mother talk” in role play.
The fact that young Japanese women are using less deferential language is a sure sign of change—of social change and of linguistic change. But it is most certainly not a sign of the “masculization” of girls. In some instances, it may be a sign that girls are making the same claim to authority as boys and men, but that is very different from saying that they are trying to be “masculine.” Katsue Reynolds has argued that girls nowadays are using more assertive language strategies in order to be able to compete with boys in schools and out. Social change also brings not simply different positions for women and girls, but different relations to life stages, and adolescent girls are participating in new subcultural forms. Thus what may, to an older speaker, seem like “masculine” speech may seem to an adolescent like “liberated” or “hip” speech.
注意：此部分试题请在答题卡2上作答。
57. The first paragraph describes in detail ________.
A) the standards set for contemporary Japanese women
B) the Confucian influence on gender norms in Japan
C) the stereotyped role of women in Japanese families
D) the norms for traditional Japanese women to follow
The use of deferential(敬重的) language is symbolic of the Confucian ideal of the woman, which dominates conservative gender norms in Japan. This ideal presents a woman who withdraws quietly to the background, subordinating her life and needs to those of her family and its male head. She is a dutiful daughter, wife, and mother, master of the domestic arts. The typical refined Japanese woman excels in modesty and delicacy: she "treads softly(谨言慎行) in the world," elevating feminine beauty and grace to an art form.
Nowadays, it is commonly observed that young women are not conforming to the feminine linguistic (语言的) ideal. They are using fewer of the very deferential "women's" forms, and even using the few strong forms that are known as "men's". This, of course, attracts considerable attention and has led to an outcry in the Japanese media against the defeminization of women's language. Indeed, we didn't hear a bout "mer’s language" until people began to respond to girls' appropriation of forms normally reserved for boys and men. There is considerable sentiment about the "corruption" of women's language—which of course is viewed as part of the loss of feminine ideals and morality and this sentiment is crystallized by nationwide opinion polls that are regularly carried out by the media.
Yoshiko Matsuinoto has argued that young women probably never used as many of the highly deferential forms as older women. This highly polite style. is no doubt something that young women have been expected to "grow into" after all, it is a sign not simply of femininity, but of maturity and refinement, and its use could be taken to indicate a change in the nature of one's social relations as well. One might well imagine little girls using exceedingly polite forms when playing house or imitating older women in a fashion analogous to little girls' use of a high-pitched voice to do "teacher talk" or "mother talk" in role play.
The fact that young Japanese women are using less deferential language is a sure sign of change of social change and of linguistic change. But it is most certainly not a sign of the "mascnlinization" of girls. In some instances, it may be a sign that girls are making the same claim to authority as boys and men, but that is very different from saying that they are trying to be" masculine. "Katsue Reynolds has argued that girls nowadays are using more assertive language strategies in order to be able to compete with boys in schools and out. Social change also brings not simply different positions for women and girls, but different relations to life stages, and adolescent girls are participating in new subcultural forms. Thus what may to an older speaker, seem like "masculine" speech may seem to an adolescent like "liberated" or "hip" speech.
The first paragraph describes in detail _____.
A．the standards set for contemporary Japanese women
B．the Confucian influence on gender norms in Japan
C．the stereotyped role of women in Japanese families
D．the norms for traditional Japanese women to follow
M: Ah，you may not realize you're working on a complicated philosophical issue．
W: I know exactly that men and women are different．They sometimes don't understand each other at all．
M: I agree．Men and women are interested in different topics when they are talking．Last weekend，John and I went to a ball game．When we're at the game，We talked about the players and what's going on in the game and nothing else．I think women wouldn't do that.
W: You bet! Yesterday，a friend and I sat at a cafe and talked about noting，and everything! Um…about my Sister's new baby... and about when she could go back to work…and you know，who should take care of the baby…things like that．
M: When a woman talks With a man，she'll often feel as though he wasn't really listening or that he wasn't really having a conversation, right？
W: Yeah，that sounds very familiar to me．
M：And I think a mall doesn't understand What the woman really wants from him．
W: I guess he probably wonders “what's her point？”，“where's this conversation going？”
M：To speak from experience，for a man，talking is generally more straightforward—it's about giving and getting facts．Men generally don't base their friendships on talking，but on doing—getting together with buddies，playing sports or hanging out．
W: Well，for me，a best friend is someone I can be close with and talk to．I can talk with her in detail about everyday events in our lives．We share feelings and secrets. This offers a chance to better understand our world and ourselves．
(20)
A．Looking for a person to talk to.
B．Working on a troublemaking talking.
C．Trying to understand the two genders.
D．Trying to understand friendship between women.
听力原文： The games of a culture can help us understand a great deal about their history, religion, and belief system. The Indians revealed a great deal about themselves by playing games. Almost all Indians, regardless of their age, gender, or physical condition, played games.
Women played games as much as men, but they usually played separately from the men and had different games. Children also played games. As a matter of fact, they often played the same games that their parents enjoyed.
Most of the games had a religious meaning. Many of the tribes used the games to train warriors and to win honors. As the years wore on, that meaning was lost but the game continued to be played.
Many Indians enjoyed shooting arrows as a sport. They used many varieties of targets, including pieces of bark, women grass, or an arrow stuck in a tree. Quieter amusements included games of chance. For example, pieces of cloth would be used to cover various items determined by one person. The other person would randomly choose one of the hidden items. His or her choice would reveal their past as well as their future. Other popular games were guessing games. For instance, it would require a group to guess the number of rocks in a certain area. Then they would count the actual number and rank the people who guessed according to how close they came to the actual number.
(30)
A．They played the same games as men.
B．They played games as much as men.
C．They played games with men.
D．They did not play games.
根据下列短文，回答下列各题。 The use of deferential (敬重的) language is symbolic of the Confucian ideal of the woman, which dominates conservative gender norms in Japan. This ideal presents a woman who withdraws quietly to the background, subordinating her life and needs to those of her family and its male head. She is a dutiful daughter, wife, and mother, master of the domestic arts. The typical refined Japanese woman excels in modesty and delicacy; she "treads softly (谨言慎行)in the world," elevating feminine beauty and grace to an art form. Nowadays, it is commonly observed that young women are not conforming to the feminine linguistic (语言的) ideal. They are using fewer of the very deferential "womens" forms, and even using the few strong forms that are known as "mens." This, of course, attracts considerable attention and has led to an outcry in the Japanese media against the defeminization of womens language. Indeed, we didnt hear about "mens language" until people began to respond to girls appropriation of forms normally reserved for boys and men. There is considerable sentiment about the "corruption" of womens language--which of course is viewed as part of the loss of feminine ideals an morality--and this sentiment is crystallized by nationwide opinion polls that are regularly carried out by the media. Yoshiko Matsumoto has argued that young women probably never used as many of the highly deferential forms as older women. This highly polite style. is no doubt something that young women have been expected to" grow into"-after all, it is a sign not simply of femininity, but of maturity and refinement, and its use could be taken to indicate a change in the nature of ones social relations as well. One might well imagine little girls using exceedingly polite forms when playing house or imitating older women-in a fashion analogous to little girls us, era high-pitched voice to do "teacher talk" or "mother talk" in role play. The fact that young Japanese women are using less deferential language is a sure sign of change--of social change and of linguistic change. But it is most certainly not a sign of the "masculinizafiun" of girls. In some instances, it may be a sign that girls arc making the same claim to authority as boys and men, but that is very different from saying that they are trying to be "masculine". Katsue Reynolds has argued that girls nowadays are using more assertive language strategies in order to be able to compete with boys in schools and out. Social change also brings not simply different positions for women and girls, but different relations to life stages, and adolescent girls are participating in new subcultural forms. Thus what may to an older speaker, seem like "masculine" speech may seem to an adolescent like "liberated" or "hip" speech. The first paragraph describes in detail ________.
A.the standards set for contemporary Japanese women
B.the Confucian influence on gender norms in Japan
C.the stereotyped role of women in Japanese families
D.the norms for traditional Japanese women to follow
