Although the period in which he lived represents the sunset of the
Renaissance, Bernini possessed a _______ comparable to that of
Leonardo or Michelangelo.
The loss of a child through “sudden infant death syndrome,” also known as SIDS or crib death—the sudden and ___ 7 ___ death of an apparently healthy, sleeping infant—is an especially ___ 8 ___ experience. Parents often develop feelings of guilt and ___ 9 ___ , thinking that they somehow caused the child’s death. To ___ 10 ___ such feelings, organizations have been established to help parents accept the fact that they did not cause the death.
The loss of a child through “sudden infant death syndrome,” also known as SIDS or crib death—the sudden and ___ 7 ___ death of an apparently healthy, sleeping infant—is an especially ___ 8 ___ experience. Parents often develop feelings of guilt and ___ 9 ___ , thinking that they somehow caused the child’s death. To ___ 10 ___ such feelings, organizations have been established to help parents accept the fact that they did not cause the death.
The loss of a child through “sudden infant death syndrome,” also known as SIDS or crib death—the sudden and ___ 7 ___ death of an apparently healthy, sleeping infant—is an especially ___ 8 ___ experience. Parents often develop feelings of guilt and ___ 9 ___ , thinking that they somehow caused the child’s death. To ___ 10 ___ such feelings, organizations have been established to help parents accept the fact that they did not cause the death.
The loss of a child through “sudden infant death syndrome,” also known as SIDS or crib death—the sudden and ___ 7 ___ death of an apparently healthy, sleeping infant—is an especially ___ 8 ___ experience. Parents often develop feelings of guilt and ___ 9 ___ , thinking that they somehow caused the child’s death. To ___ 10 ___ such feelings, organizations have been established to help parents accept the fact that they did not cause the death.
I like any game of chance, but I most enjoy taking part in a lottery. The lottery is ____11____
an unchanging religious ceremony, and it is perhaps this ritual quality of the
lottery ____12____ people enjoy. Unlike other games of chance, a lottery does not require
a great deal of paraphernalia. The only equipment ____13____ is a bowl filled with slips of
paper. I enjoy the excitement of watching the official pick the winning number. The moment
before the drawing is very serious. The judge gravely approaches the bowl and looks at the
crowd soberly. The crowd is quiet ____14____ the low murmur of excitement. Suddenly the
winner is selected. After the lottery is over, everyone but the winner throws away his or her
piece of paper, and the ____15____ slips are soon blown away by the wind. People begin
to disengage themselves from the crowd and the lottery is over.
I like any game of chance, but I most enjoy taking part in a lottery. The lottery is ____11____ an unchanging religious ceremony, and it is perhaps this ritual quality of the lottery ____12____ people enjoy. Unlike other games of chance, a lottery does not require a great deal of paraphernalia. The only equipment ____13____ is a bowl filled with slips of paper. I enjoy the excitement of watching the official pick the winning number. The moment before the drawing is very serious. The judge gravely approaches the bowl and looks at the crowd soberly. The crowd is quiet ____14____ the low murmur of excitement. Suddenly the winner is selected. After the lottery is over, everyone but the winner throws away his or her piece of paper, and the ____15____ slips are soon blown away by the wind. People begin to disengage themselves from the crowd and the lottery is over.
I like any game of chance, but I most enjoy taking part in a lottery. The lottery is ____11____ an unchanging religious ceremony, and it is perhaps this ritual quality of the lottery ____12____ people enjoy. Unlike other games of chance, a lottery does not require a great deal of paraphernalia. The only equipment ____13____ is a bowl filled with slips of paper. I enjoy the excitement of watching the official pick the winning number. The moment before the drawing is very serious. The judge gravely approaches the bowl and looks at the crowd soberly. The crowd is quiet ____14____ the low murmur of excitement. Suddenly the winner is selected. After the lottery is over, everyone but the winner throws away his or her piece of paper, and the ____15____ slips are soon blown away by the wind. People begin to disengage themselves from the crowd and the lottery is over.
I like any game of chance, but I most enjoy taking part in a lottery. The lottery is ____11____ an unchanging religious ceremony, and it is perhaps this ritual quality of the lottery ____12____ people enjoy. Unlike other games of chance, a lottery does not require a great deal of paraphernalia. The only equipment ____13____ is a bowl filled with slips of paper. I enjoy the excitement of watching the official pick the winning number. The moment before the drawing is very serious. The judge gravely approaches the bowl and looks at the crowd soberly. The crowd is quiet ____14____ the low murmur of excitement. Suddenly the winner is selected. After the lottery is over, everyone but the winner throws away his or her piece of paper, and the ____15____ slips are soon blown away by the wind. People begin to disengage themselves from the crowd and the lottery is over.
I like any game of chance, but I most enjoy taking part in a lottery. The lottery is ____11____ an unchanging religious ceremony, and it is perhaps this ritual quality of the lottery ____12____ people enjoy. Unlike other games of chance, a lottery does not require a great deal of paraphernalia. The only equipment ____13____ is a bowl filled with slips of paper. I enjoy the excitement of watching the official pick the winning number. The moment before the drawing is very serious. The judge gravely approaches the bowl and looks at the crowd soberly. The crowd is quiet ____14____ the low murmur of excitement. Suddenly the winner is selected. After the lottery is over, everyone but the winner throws away his or her piece of paper, and the ____15____ slips are soon blown away by the wind. People begin to disengage themselves from the crowd and the lottery is over.
People feel safer behind some kind of physical barrier. Each social occasion involves us in encounters. If a social encounter is in any way threatening, then there is an immediate urge to set up such a barricade. The more formal the occasion and the more dominant or unfamiliar our social companions, the more worrying the moment of encounter becomes. Watching people under these conditions, we can observe the many small movements and postures in which they try to “hide behind their mothers’ bodies” as they did in their childhood. It is these that are the barrier signals of about life.
The most popular form of barrier signals is the body-cross. In this, one arm makes contact with the other across the front of the body. The action is performed unconsciously and, if asked about it immediately afterwards, the person will not be able to remember having made the gesture. The action is always disguised in some way, and the disguise it wears varies from person to person. For example, a male guest may lift his right hand, reach across his body and make a last-minute adjustment to his left cuff-link or the strap of his wristwatch when he walks toward his host. A female on a similar occasion may reach across her body with her right hand and slightly shift the position of her handbag or reposition a coat held over her left arm. In all case, at the peak moment of nervousness, there is a body-cross to construct a barrier between two people.
Interestingly, field observations reveal that in a social encounter it is most unlikely that both the greeter and the greeted will perform such action. Regardless of status, it is nearly always the new arrival who makes the body-cross movement, because it is he or she who is invading the home territory of the greeters. The greeters are there first and have at least temporary territorial “rights” over the place. This gives them a self-assured dominance at the moment of the greeting. Only if they are extremely subordinate to the new arrival will there be a likelihood of them taking the body-cross role.
People feel safer behind some kind of physical barrier. Each social occasion involves us in encounters. If a social encounter is in any way threatening, then there is an immediate urge to set up such a barricade. The more formal the occasion and the more dominant or unfamiliar our social companions, the more worrying the moment of encounter becomes. Watching people under these conditions, we can observe the many small movements and postures in which they try to “hide behind their mothers’ bodies” as they did in their childhood. It is these that are the barrier signals of about life.
The most popular form of barrier signals is the body-cross. In this, one arm makes contact with the other across the front of the body. The action is performed unconsciously and, if asked about it immediately afterwards, the person will not be able to remember having made the gesture. The action is always disguised in some way, and the disguise it wears varies from person to person. For example, a male guest may lift his right hand, reach across his body and make a last-minute adjustment to his left cuff-link or the strap of his wristwatch when he walks toward his host. A female on a similar occasion may reach across her body with her right hand and slightly shift the position of her handbag or reposition a coat held over her left arm. In all case, at the peak moment of nervousness, there is a body-cross to construct a barrier between two people.
Interestingly, field observations reveal that in a social encounter it is most unlikely that both the greeter and the greeted will perform such action. Regardless of status, it is nearly always the new arrival who makes the body-cross movement, because it is he or she who is invading the home territory of the greeters. The greeters are there first and have at least temporary territorial “rights” over the place. This gives them a self-assured dominance at the moment of the greeting. Only if they are extremely subordinate to the new arrival will there be a likelihood of them taking the body-cross role.
17.What is the second paragraph mainly about?
(A)
The need for body-cross language in a social setting
(B)
The need for body-cross language in a social setting
(C)
A comparison of body-cross language of males and females.
(D)
Different types of body-cross movements in a social setting.
People feel safer behind some kind of physical barrier. Each social occasion involves us in encounters. If a social encounter is in any way threatening, then there is an immediate urge to set up such a barricade. The more formal the occasion and the more dominant or unfamiliar our social companions, the more worrying the moment of encounter becomes. Watching people under these conditions, we can observe the many small movements and postures in which they try to “hide behind their mothers’ bodies” as they did in their childhood. It is these that are the barrier signals of about life.
The most popular form of barrier signals is the body-cross. In this, one arm makes contact with the other across the front of the body. The action is performed unconsciously and, if asked about it immediately afterwards, the person will not be able to remember having made the gesture. The action is always disguised in some way, and the disguise it wears varies from person to person. For example, a male guest may lift his right hand, reach across his body and make a last-minute adjustment to his left cuff-link or the strap of his wristwatch when he walks toward his host. A female on a similar occasion may reach across her body with her right hand and slightly shift the position of her handbag or reposition a coat held over her left arm. In all case, at the peak moment of nervousness, there is a body-cross to construct a barrier between two people.
Interestingly, field observations reveal that in a social encounter it is most unlikely that both the greeter and the greeted will perform such action. Regardless of status, it is nearly always the new arrival who makes the body-cross movement, because it is he or she who is invading the home territory of the greeters. The greeters are there first and have at least temporary territorial “rights” over the place. This gives them a self-assured dominance at the moment of the greeting. Only if they are extremely subordinate to the new arrival will there be a likelihood of them taking the body-cross role.
18. What is the main idea of the third paragraph?
(A)
The invading greeter always performs the body-cross movement first in a
social setting.
(B)
The home-based greeter performs less body-cross movement in a social
encounter.
(C)
The greeter and the greeted rarely both perform the body-cross
movement towards each other.
(D)
The greeters perform the body-cross movement if they are subordinate to
the greeted.
People feel safer behind some kind of physical barrier. Each social occasion involves us in encounters. If a social encounter is in any way threatening, then there is an immediate urge to set up such a barricade. The more formal the occasion and the more dominant or unfamiliar our social companions, the more worrying the moment of encounter becomes. Watching people under these conditions, we can observe the many small movements and postures in which they try to “hide behind their mothers’ bodies” as they did in their childhood. It is these that are the barrier signals of about life.
The most popular form of barrier signals is the body-cross. In this, one arm makes contact with the other across the front of the body. The action is performed unconsciously and, if asked about it immediately afterwards, the person will not be able to remember having made the gesture. The action is always disguised in some way, and the disguise it wears varies from person to person. For example, a male guest may lift his right hand, reach across his body and make a last-minute adjustment to his left cuff-link or the strap of his wristwatch when he walks toward his host. A female on a similar occasion may reach across her body with her right hand and slightly shift the position of her handbag or reposition a coat held over her left arm. In all case, at the peak moment of nervousness, there is a body-cross to construct a barrier between two people.
Interestingly, field observations reveal that in a social encounter it is most unlikely that both the greeter and the greeted will perform such action. Regardless of status, it is nearly always the new arrival who makes the body-cross movement, because it is he or she who is invading the home territory of the greeters. The greeters are there first and have at least temporary territorial “rights” over the place. This gives them a self-assured dominance at the moment of the greeting. Only if they are extremely subordinate to the new arrival will there be a likelihood of them taking the body-cross role.
19. According to the passage, which of the following statements is true?
(A)
People feel an urge to perform body-crossing on a worrying social
occasion.
(B)
People use the body-cross to impress their greeters.
(C)
Males often use clothing-adjustment consciously to disguise their anxiety.
(D)
People perform less body-crossing in a formal social event than in other
situations.
People feel safer behind some kind of physical barrier. Each social occasion involves us in encounters. If a social encounter is in any way threatening, then there is an immediate urge to set up such a barricade. The more formal the occasion and the more dominant or unfamiliar our social companions, the more worrying the moment of encounter becomes. Watching people under these conditions, we can observe the many small movements and postures in which they try to “hide behind their mothers’ bodies” as they did in their childhood. It is these that are the barrier signals of about life.
The most popular form of barrier signals is the body-cross. In this, one arm makes contact with the other across the front of the body. The action is performed unconsciously and, if asked about it immediately afterwards, the person will not be able to remember having made the gesture. The action is always disguised in some way, and the disguise it wears varies from person to person. For example, a male guest may lift his right hand, reach across his body and make a last-minute adjustment to his left cuff-link or the strap of his wristwatch when he walks toward his host. A female on a similar occasion may reach across her body with her right hand and slightly shift the position of her handbag or reposition a coat held over her left arm. In all case, at the peak moment of nervousness, there is a body-cross to construct a barrier between two people.
Interestingly, field observations reveal that in a social encounter it is most unlikely that both the greeter and the greeted will perform such action. Regardless of status, it is nearly always the new arrival who makes the body-cross movement, because it is he or she who is invading the home territory of the greeters. The greeters are there first and have at least temporary territorial “rights” over the place. This gives them a self-assured dominance at the moment of the greeting. Only if they are extremely subordinate to the new arrival will there be a likelihood of them taking the body-cross role.