D) Art Davidson traveled thousands of miles around the world while working on the book. He talked to many people to gather their thoughts and feelings. Mr. Davidson notes that their desires are the same. People want to remain themselves~ he says. They want to raise their children the way they were raised. They want their children to speak their mother tongue, their own language. They want them to have their parents' values and customs. Mr. Davidson says the people's cries are the same: "Does our culture have to die? Do we have to disappear as a people?"

　　E) Art Davidson lived for more than 25 years among native people in the American state of Alaska. He says his interest in native peoples began his boyhood when he found an ancient stone arrowhead. The arrowhead was used as a weapon to hunt food. The hunter was an American Indian, long dead. Mr. Davidson realized then that Indians had lived in the state of Colorado, right where he was standing. And it was then, he says, that he first wondered: "Where are they? Where did they go? "He found answers to his early question. Many of the native peoples had disappeared. They were forced off their lands. Or they were killed in battle. Or they died from diseases brought by new settlers. Other native peoples remained, but they had to fight to survive the pressures of the modern world.

　　F) The Gwich'in are an example of the survivors. They have lived in what is now Alaska and Canada for 10,000 years. Now about 5,000 Gwich'in remain. They are mainly hunters. They hunt the caribou, a large deer with big horns that travels across the huge spaces of the far north. For centuries, they have used all parts of the caribou: the meat for food, the skins for clothes, the bones for tools. Hunting caribou is the way of life of the Gwich'in.

　　G) One Gwich'in told Art Davidson of memories from his childhood. It was a time when the tribe lived quietly in its own corner of the world. He spoke to Mr. Davidson in these words: "As long as I can remember, someone would sit by a fire on the hilltop every spring and autumn. His job was to look for caribou. If he saw a caribou, he would wave his arms or he would make his fire to give off more smoke. Then the village would come to life! People ran up to the hilltop. The tribes seemed to be at its best at these gatherings. We were all filled with happiness and sharing!"

　　H) About ten years ago, the modern world invaded the quiet world of the Gwich' in. Oil companies wanted to drill for oil in the Arctic National Wildlife Preserve. This area was the please where the caribou gave birth to their young. The Gwich'in feared the caribou would disappear. One Gwich' in woman describes the situation in these words: "Oil development threatens the caribou. If the caribou are threatened, then the people are threatened. Oil company official and American lawmakers do not seem to understand. They do not come into our homes and share our food. They have never tried to understand the feeling expressed in our songs and our prayers. They have not seen the old people cry. Our elders have seen parts of our culture destroyed. They worry that our people may disappear forever."

　　I) A scientist with a British oil company dismisses (駁回，打消) the fears of the Gwich'in. He also says they have no choice. They will have to change. The Gwich' in, however, are resisting. They took legal action to stop the oil companies. But they won only a temporary ban on oil development in the Arctic National Wildlife Preserve. Pressures continue on other native people, as Art Davidson describes in his book. The pressures come from expanding populations, dam projects that flood tribal lands, and political and economic conflicts threaten the culture, lands, and lives of such groups as the Quechua of Peru, the Malagasy of Madagascar and the Ainu of Japan.

　　J) The organization called Cultural Survival has been in existence for 22 years. It tries to protect the rights and cultures of peoples throughout the world. It has about 12,000 members. And it receives help from a large number of students who work without pay. Theodore MacDonald is director of the Cultural Survival Research Center. He says the organization has three main jobs. It does research and publishes information. It works with native people directly. And it creates markets for goods produced by native communities.

　　K) Late last year, Cultural Survival published a book called State of the Peoples: a Global Human Rights Report on Societies in Danger. The book contains reports from researchers who work for Cultural Survival, from experts on native peoples, and from native peoples themselves. The book describes the conditions of different native and minority groups. It includes longer reports about several threatened societies, including the Penan of Malaysia and the Anishina be of North American. And it provides the names of organizations similar to Cultural Survival for activists, researchers and the press.

　　L) David May bury-Lewis started the Cultural Survival organization. Mr. May bury-Lewis believes powerful groups rob native peoples of their lives, lands, or resources. About 6,000 groups are left in the world. A native group is one that has its own langue. It has a long-term link to a homeland. And it has governed itself. Theodore MacDonald says Cultural Survival works to protect the rights of groups, not just individual people. He says the organization would like to develop a system of early warnings when these rights are threatened .Mr. MacDonald notes that conflicts between different groups within a country have been going on forever and will continue. Such conflicts, he says, cannot be prevented. But they do not have to become violent. What Cultural Survival wants is to help set up methods that lead to peaceful negotiations of traditional differences. These methods, he says, are a lot less costly than war.

　　46. Rigoberta Menchu, the Nobel Peace Prize winner in 1992, writes preface for the book Endangered Peoples.

　　47. The book Endangered Peoples contents not only words, but also pictures.

　　48. Art Davidson's initial interest in native people was aroused by an ancient stone arrowhead he found in his childhood, which was once used by an American Indian hunter.

　　49. The native groups are trying very hard to balance between the ancient world and the modern world.

　　50. By talking with them, Art Davidson finds that the native people throughout the world desire to remain themselves.

　　51. Most of the Gwich'in are hunters, who live on hunting caribou.

　　52. Cultural Survival is an organization which aims at protecting the rights and cultures of peoples throughout the world.

　　53. According to Theodore MacDonald, the Cultural Survival organization .would like to develop a system of early warnings when a society's rights are to be violated.

　　54. The book State of the Peoples: a Global Human Rights Report on Societies in Danger describes the conditions of different native and minority groups.

　　55. The Gwich' in tried to stop oil companies from drilling for oil in the Arctic National Wildlife Preserve for fear that it should drive the caribou awaySection B

　　A)現(xiàn)在，是文化而非距離將世界各民族分隔開。我們時代的中心問題也許是怎樣對待文化差異。讓我們從Art Davidson的著作《瀕危民族》說起。該書試圖幫助人們了解影響世界土著民族的諸多問題。本書講述了為了生存而苦苦掙扎的21個部落、不同的文化和文化區(qū)的故事。每個故事都以部落成員的口吻敘述。【47】Davidson先生記錄了他們的述說，Art Wolfe 和Jonhn Isaac拍攝照片，一個名為塞拉俱樂部的組織出版了這本書。

　　B)土著民族分布在北美或南美，非洲或亞洲，相距甚遠。然而，他們所處的情況卻相差無幾。為了生存，為了文化的傳承，他們奮力反抗前進的步伐。很多時候，他們中有些人遵循古老的生活方式，也有些人接受現(xiàn)代方式。【49】他們處在古代世界和現(xiàn)代世界之間。他們希望繼續(xù)保持這兩個世界的平衡。但是。拋棄傳統(tǒng)、融入現(xiàn)代世界的壓力非常大。

　　C)【46】危地馬拉的Rigoberta Menchu女士是1992年諾貝爾和平獎的得主。她在《瀕危民族》這本書的序言中提出了自己的觀點。她指出，很多人認為土著民族就像是過去的故事，已遭破壞并消亡。她強烈反對這種觀點。她認為土著民族并非過去歲月的殘留。他們有未來，他們能為世界其他民族貢獻自己很多的智慧和財富。

　　D)Art Davidson撰寫《瀕危民族》時，行走了數(shù)千英里路，游覽了世界各地。他和各種人交談，了解他們的思想和情感。【50】Davidson先生發(fā)現(xiàn)他們有著共同的愿望。他說，人們希望他們的民族可以延續(xù)。他們希望按照父母養(yǎng)育自己的方式養(yǎng)育孩子;他們希望孩子會講母語——他們本民族的語言;他們希望孩子可以繼承父輩們的價值觀和習俗。Davidson先生指出，各民族的呼聲是相同的：“我們的文化必須消亡嗎?我們的民族必須消失嗎?”

　　E)【48】Are Davidson在美國阿拉斯加州的土著民族中生活了25年多。他說小時候他發(fā)現(xiàn)過一個非常古老的石制箭頭，從那時起，就激起了他對土著民族的興趣。這個石箭頭是被用作武器來獵食的。獵人是一位早已作古的美洲印第安人。接著，Davidson先生意識到當時的印第安人就生活在科羅拉多州， 他正站著的那片地方。他說，那時他第一次想知道：“他們在哪里?他們又去了何方?”他找到了這些問題的答案。許多土著民族已經(jīng)消失。他們被迫遠走他鄉(xiāng)。或者，他們已經(jīng)戰(zhàn)亡。又或者他們死于新來的移民攜帶的疾病。其他土著民族雖然存活下來了，但是他們?yōu)榱松姹仨毰c現(xiàn)代世界的壓力作斗爭。

　　F)哥威迅人就是存活下來的一個例證。他們在現(xiàn)在的阿拉斯加和加拿大居住已有10000年。l511現(xiàn)在，哥威迅族的人口大概有5000，主要以狩獵為生。他們捕獵馴鹿，這種鹿體型較大，長著一對巨大的角，出沒于最北邊的廣闊地區(qū)。數(shù)百年來，他們對馴鹿身上的各部分都加以利用：肉用作食物，皮用來做衣服，骨頭用來制作工具。狩獵馴鹿就是哥威迅人的生活方式。

　　G)一個哥威迅人向Art Davidson訴說了他童年以來的記憶。當時，部落還默默地生活在世界上屬于他們自己的角落。他這樣對Davidson先生說：“在我的記憶中，每個春秋都有人坐在山頂?shù)幕鸲雅浴Ｋ墓ぷ骶褪菍ふ荫Z鹿。如果他看到了馴鹿，就揮舞手臂。或者生火，用煙作信號。然后，村民們就會活躍起來。他們跑向山頂。這時候，部落里的人是最高興的。我們都沉浸在幸福和分享的喜悅中。”

　　H)大約十年前，現(xiàn)代世界打破了哥威迅人的平靜生活。【55】石油企業(yè)想在北極國家野生動物保護區(qū)勘探 石油。這片區(qū)域是馴鹿繁殖下一代的她方。哥威迅人擔心馴鹿會消失。一位哥威迅婦女這樣描述這種 情形：“石油勘探對馴鹿造成威脅。如果馴鹿受到威脅，那么人也將受到威脅。石油企業(yè)的管理者和美 國的立法者似乎并不理解這點。他們不來我們的家里，不和我們分享食物。他們從未試圖了解我們的 民謠和祈禱中所要傳達的感情。他們看不到祖輩們的眼淚。我們的父輩見證了我們的某些文化被摧毀。他們擔心，我們的民族也許會永遠消失。”

　　I) 英國石油公司的一位科學家打消了哥威迅人的擔憂。他還指出他們沒有選擇，他們必須得改變。然而，哥威迅人拒絕這種改變。他們借助法律手段，阻止石油公司的開采。但是，國家只是禁止在北極國家野生動物保護區(qū)鉆探石油，他們的勝利只是短暫性的。其他土著民族仍舊面臨著這種壓力，就像Art Davidson在書中描寫的那樣。這種壓力來自日益增多的人口、淹沒族地的水壩工程和政治經(jīng)濟沖突。秘魯?shù)纳w丘亞族、馬達加斯加的馬達加斯加人和日本的阿伊努人，他們的文化、領(lǐng)土和生活都面臨著政治經(jīng)濟沖突的威脅。

　　J)【52】文化拯救協(xié)會這一組織成立22年了。它試圖保護世界各民族的權(quán)利和文化，擁有大約l2，000名成員。很多學生都是它的義工。Theodore MacDonald是文化拯救研究中心的董事。他指出該組織有三項主要工作：開展調(diào)研，披露信息;直接與土著民族接觸;為土著民族的產(chǎn)品開拓市場。

　　K)去年年底，文化拯救協(xié)會出版了一本書，名為《民族現(xiàn)狀：世界瀕危民族的****報告》。本書內(nèi)容包括文化拯救協(xié)會調(diào)研人員和該領(lǐng)域其他專家的報告，也包括土著人自己的述說。【54】該書描寫了不同土著民族和少數(shù)民族的生存現(xiàn)狀。其中，對幾個瀕危民族，包括馬來西亞的本南族和北美的安尼施納比族做了詳盡的介紹，并為對這方面有濃厚興趣的人、研究人員和新聞媒體介紹了幾大組織機構(gòu)，其性質(zhì)類似于文化拯救協(xié)會。

　　L)David May bury-Lewis創(chuàng)辦了文化拯救協(xié)會。May bury-Lewis先生認為，其他更強大的民族威脅土著居民的生命，掠奪他們的土地和資源。世界上大約有6，000個民族。土著民族擁有自己的語言，長期居于某地，自我管轄。1531 Theodore MacDonaM指出文化拯裁協(xié)會旨在保護各民族的權(quán)利，并不是只保護個****利。他說，該組織欲建立一個早期預警系統(tǒng)，當這些農(nóng)權(quán)利遭到威脅對向人們提磚警告。MacDonald先生認為，國家內(nèi)部各民族之間的沖突由來已久，并還將繼續(xù)。這種沖突無法阻止，但并不一定要演變成暴力。文化拯救協(xié)會正致力于尋找方法，以和平協(xié)商方對待傳統(tǒng)文化差異。他說，研究這些方法的代價比戰(zhàn)爭要低得多。

　　46. Rigoberta Menchu, the Nobel Peace Prize winner in 1992, writes preface for the book Endangered Peoples. 1992年諾貝爾和平獎的得主Rigoberta Menchu女士為《瀕危民族》這本書作序。

　　【解析】 C)。細節(jié)題。根據(jù)句中關(guān)鍵詞Rgoberta Menchu可定位至c)段首句。危地馬拉的Rigoberta Menchu女士是1992年諾貝爾和平獎的得主。她在《瀕危民族》這本書的序言中提出了自己的觀點。由此可見 Rigoberta Menchu女士為《瀕危民族》這本書作序。

　　47. The book Endangered Peoples contents not only words, but also pictures.

　　《瀕危民族》這本書不僅包括文字，還包括圖片

　　【解析】 A)。細節(jié)題。本題著眼點在The book Endangered Peoples，因此鎖定有關(guān)這本書的介紹信息， 可定位至首段。該段末句是：Davidson先生記錄了他們的述說，Art Wolfe和John Isaac拍攝照片，一個名為塞拉俱樂部的組織出版了這本書。由此可知，這本書不僅有文字而且還有圖片。

　　48. Art Davidson's initial interest in native people was aroused by an ancient stone arrowhead he found in his child- hood, which was once used by an American Indian hunter.Art Davidson最初開始對土著民族感興趣，源自小時候見到的一個美洲印第安獵人用過的石制箭頭。

　　【解析】E)。細節(jié)題。根據(jù)句中關(guān)鍵詞in the interesting native people和an ancient stone arrowhead可定位至E)段。他說小時候他發(fā)現(xiàn)過一個非常古老的石制箭頭，從那時起，就激起了他對土著民族的興趣。這　個石箭頭是被用作武器來獵食的。獵人是一位早已作古的美洲印第安人。

　　49. The native groups are trying very hard to balance between the ancient world and the modem world.

　　土著民族艱難地嘗試在古今世界之間尋求平衡。

　　【解析】 B)。細節(jié)題。根據(jù)句中關(guān)鍵詞the native groups和balance between the ancient world and the mod- em world可定位至B)段后三句。他們處在古代世界和現(xiàn)代世界之間。他們希望繼續(xù)保持這兩個世界的平衡。但是，拋棄傳統(tǒng)、融入現(xiàn)代世界的壓力非常大。

　　50. By talking with them, Art Davidson finds that the native people throughout the world desire to remain themselves.

　　通過交談，Art Davidson得知所有的土著居民都希望自己的民族得以存續(xù)。

　　【解析】D)。細節(jié)題。根據(jù)句中關(guān)鍵詞the native people，desire和remain themselves可定位至D)段。 Davidson先生發(fā)現(xiàn)他們有著共同的愿望。他說，人們希望他們的民族可以延續(xù)。

　　51. Most of the Gwich'in are hunters, who live on hunting caribou.

　　哥威迅族人絕大部分是獵人，以狩獵馴鹿為生。

　　【解析】F)。細節(jié)題。根據(jù)句中關(guān)鍵詞the Gwich in和hunting caribou可定位至F)段。與句中意思一致的兩句話是：現(xiàn)在，哥威迅族的人口大概有5000，主要以狩獵為生。狩獵馴鹿就是哥威迅人的生活方式。

　　52. Cultural Survival is an organization which aims at protecting the rights and cultures of peoples throughout the world.文化拯救協(xié)會組織旨在保護世界各民族的權(quán)利和文化。

　　【解析】J)。細節(jié)題。根據(jù)句中關(guān)鍵詞Cultural Survival和protecting the rights and cultures of peoples可定位至J)段的前兩句。文化拯救協(xié)會這一組織已成立22年了。它試圖保護世界各民族的權(quán)利和文化。

　　53. According to Theodore MacDonald, the Cultural Survival organization would like to develop a system of early warnings when a society's rights are to be violated.

　　Theodore MacDonald 稱：文化拯救協(xié)會欲建立一個早期預警系統(tǒng)

　　【解析】L)。細節(jié)題。根據(jù)句中關(guān)鍵詞Theodore MacDonal和a system ofearly warnings可定位至末段中間部分。Theodore MacDonald指出文化拯救協(xié)會旨在保護各民族的權(quán)利，并不是只保護個****利。他說，該組織欲建立一個早期預警系統(tǒng)，當這些權(quán)利遭到威脅時向人們提出警告。

　　54. The book State of the Peoples: a Global Human Rights Report on Societies in Danger describes the conditions of different native and minority groups. 《世界瀕危民族的****報告》這本書描述的生存現(xiàn)狀。

　　【解析】K)。細節(jié)題。根據(jù)句中關(guān)鍵詞the book a Global Human Rights Report on Societies in Danger可定位至K)段。該段對這本書進行了詳細介紹，其中包括描述內(nèi)容，即不同土著民族和少數(shù)民族的生存現(xiàn)狀。

　　55. The Gwich' in tried to stop oil companies from drilling for oil in the Arctic National Wildlife Preserve for fear that

　　it should drive the caribou away.

　　哥威迅族人阻止石油公司在北極國家野生動物保護區(qū)勘探石油，因為擔心這樣會把馴鹿嚇跑。

　　【解析】 H)。細節(jié)題。根據(jù)句中關(guān)鍵詞stop oil companies from drillin9和drive the caribou away可定位至 H)段二至四句。石油企業(yè)想在北極國家野生動物保護區(qū)勘探石油。這片區(qū)域是馴鹿繁殖下一代的地方。 哥威迅人擔心馴鹿會消失。

　　Promote Learning and Skills for Young People and Adults

　　A) This goal places the emphasis on the learning needs of young people and adults in the context of lifelong learning.It calls for fair access to learning programs that are appropriate，and mentions life skills particularly.

　　B)Education is about giving people the opportunity to develop their potential，their personality and their strengths.This does not merely mean learning new knowledge，but also developing abilities to make the most of life.These are called life skills——including the inner capacities and the practical skills we need.

　　C)Many of the inner capacities——often known as psych0—social skills——cannot be taught as subjects.They are not the same as academic or technical learnin9.They must rather be modeled and promoted as part of learning，and in particular by teachers.These skills have to do with the way we behave—towards other people，towards ourselves，towards the challenges and problems of life.

　　They include skills in communicating，in making decisions and solving problems，in negotiating and expressing ourselves，in thinking critically and understanding our feelings.

　　D)More practical life skills are the kinds of manual skills we need for the physical tasks we face.Some would include vocational skills under the heading of life skills——the ability to lay bricks.sew clothes，catch fish or repair a motorbike.These are skills by which people may earn their livelihood and which are often available to young people leaving school.In fact，very often young people learn psycho-social skills as they learn more practical skills.Learning vocational skills can be a strategy for acquiring both practical and psycho-social skills.

　　E)We need to increase our life skills at every stage of life，so learning them may be part of early child—hood education.of primary and secondary education and of adult learning groups.Life skills can be put into the categories that the Jacques Delors report suggested;it spoke of four pillars of education，which correspond to certain kinds of life skills—Learning to know：Thinking abilities：such as problem—solving，critical thinking，decision making，understanding consequences.Learning to be： Personal abilities：such as managing stress and feelings，self-awareness，self-confidence.Learning to live together：Social abilities：such as communication，negotiation，teamwork.Learning to do： Manual skills：practicing know-how required for work and tasks.

　　F)In today’s world all these skills are necessary, in order to face rapid change in society.This means that it is important to know how to go on learning as we require new skills for life and work.In addition，we need to know how to cope with the flood of information and turn it in to useful knowledge.We also need to learn how to handle change in society and in our own lives.

　　G)Life skills are both concrete and abstract—practical skills can be learned directly, as a subject.For example, a learner can take a course in laying bricks and learn that skill.Other life skills，such as self-confidence，self-esteem，and skills for relating to others or thinking critically cannot be taught in such direct ways.They should be part of any learning process，where teachers or instructors are concerned that learners should not just learn about subjects，but learn how to cope with life and make the most of their potential.

　　H)So these life skills may be learnt when learning other things.For example：Learning literacy may have a big impact on self-esteem，on critical thinking or on communication skills;Learning practical skills s ach as drivin9，healthcare or tailoring may increase self-confidence，teach problem—solving processes or help in understanding consequences.

　　I) Whether this is true depends on the way of teachin9—what kinds of thinkin9，relationship building and communication the teacher or facilitator models themselves and promotes among the learners.

　　It would require measuring the individual and collective progress in making the most of learning and of life，or assessing how far human potential is being realized，or estimating how well people cope with change.It is easier to measure the development of practical skills，for instance by counting the number of students who register for vocational skills courses.However, this still may not tell us how effectively these skills are being used.

　　J)The psych0.social skills cannot easily be measured by tests and scores，but become visible in Chang behavior.Progress in this area has often been noted by teachers on reports which they make to the parents of their pupils.The teacher’s experience of life，of teaching and of what can be expected from education in the broadest sense serve as a standard by which the growth and development of individuals can be assessed to some extent.This kind of assessment is individual and may never appear in international tables and charts.

　　K)The current challenges relate to these difficulties：We need to recognize the importance of life skills　both practical and psycho-social　as part of education which leads to the full development of human potential and to the development of society.The links between psycho—social skills and practical skills must be more clearly spelled out，so that educators can promote both together and find effective ways to do this.Since life skills are taught as part of a wide range of subjects，teachers need to have training in how to put them across and how to monitor learners’growth in these areas.

　　In designing curricula and syllabuses for academic subjects，there must be a balance between content teaching and attention to the accompanying life skills.A more conscious and deliberate effort to promote life skills will enable learners to become more active citizens in the life of society.

　　L) Governments should recognize and actively advocate for the transformational role of education in realizing human potential and in socio—economic development.Ensure that curricula and syllabuses address life skills and give learners the opportunity to make real-life applications of knowledge，skills and attitudes.Show how life skills of all kinds apply in the world of work，for example，negotiating and communication skills，as well practical skills.Through initial and in-service teacher training，increase the use of active and participatory learning/teaching approaches.Examine and adapt the processes and content of education so that there is a balance between academic input and life skills development.Make sure that education inspectors look not only for academic progress through teaching and learning，but also progress in the communication， modeling and application of life skills.Advocate for the links between primary and(early)secondary education because learning life skills needs eight or nine years and recognize that the prospect of effective secondary education is an incentive to children，and their parents，to complete primary education successfully.

　　M)Funding agencies should support research，exchange and debate.nationally and regionally,　on ways of strengthening life skills education.Support innovative(創(chuàng)新的)teacher training in order to combine life skills promotion into subjects across the curriculum and as a fundamental part of what school and education are about.Recognize the links between primary and secondary education in ensuring that children develop strong life skills.Support，therefore，the early years of secondary education as part basic education.

　　N) As support to governments and in cooperation with other international agencies，UNESC0：Works to define life skills better and clarify what it means to teach and learn them.Assists education. policy makers and teachers to develop and use a life skills approach to education.Advocates for the links between a life skills approach to education and broader society and human development.

　　46.The recognition of life skills as part of education will promote the development of human potential and society.

　　47.The abilities to make the most of life consist of the inner capacities and the practical skills.

　　48.The progress in psycho—social skills can be measured by changed behavior.

　　49.Governments should examine and adapt the processes and content of education so as to balance the academic input and life skills development.

　　50.According to Jacques Delors，four pillars of education include learning to know, learning to be， learning to live together and learning to do.

　　51.The funding agencies should link primary education and secondary education to make sure that children develop strong life skills.

　　52.Learning literacy may exert an influence on self-esteem，critical thinking and communication skills.

　　53.One function of UNESCO is to help educational policy makers and teachers to develop and use a life skills approach to education.

　　54.Learning vocational skills can be an approach to acquiring both practical and psycho—social skills.

　　55.The abilities to manage stress and feelings，self-awareness，self-confidence are personal abilities.促進年輕人和成年人的學習和技能

　　A)這個目標以“終生學習”為背景，將重點放在年輕人和成年人的學習需要上。它提倡應(yīng)有公平的機會去學習適當?shù)恼n程，還特別提到生活技能。

　　B)教育要給人們發(fā)展?jié)撃堋€性和優(yōu)勢提供機會。【47】這并不僅僅意味著學習新知識，還指培養(yǎng)能力，充分地利用人生。內(nèi)在能力和我們需要的實用技能，這些都被稱為生活技能。

　　C)大部分的內(nèi)在能力——經(jīng)常被稱作“心理社會技能”——是不能作為學科來教授的。它與學術(shù)或技術(shù)的學習不同，但必須作為學習的一部分來塑造和促進，尤其要由教師來做。這些技能應(yīng)該和我們的行為方式有關(guān)——我們?nèi)绾螌Υ耍瑢Υ覀冏约海瑢Υ畹奶魬?zhàn)和問題。它們包括溝通，決策和解決問題，協(xié)商和自我表達，批判性思考和理解我們的情感等方面的技能。

　　D)更實際的生活技能是那些我們進行體力勞動時需要的手工技能，包括生活技能里的職業(yè)技能，例如鋪磚、縫紉、捕魚或是修理摩托車的能力。這些是人們謀生的技能，也是離開學校的年輕人經(jīng)常可以學習到的技能。事實上，年輕人在學習更實際的技能時，通常也就是在學習心理社會技能。【54】學習職業(yè)技能是可以同時掌握實際技能和心理社會技能的一種策略。

　　E)在生活的每個階段，我們都要提高自身的生活技能，因此，學習這些技能也許是早期兒童教育、中小學教育和成年教育的一部分。生活技能可被歸入Jacques Delors報告所提出的分類;【50】該報告談糾了教育的四個支在，這和某些生活技能相呼應(yīng)：學習了解：思考能力，例如解決問題、批判性思維、決策、理解推理。學習生存：【55】個人能力，例婦應(yīng)付壓力和情緒、自我了解、自信。學習共存：社會能力，例如溝通、談判、團隊協(xié)　　作。學習動手：手工技能，具備完成工作和任務(wù)所需要的技能。

　　F)在當今世界，為了面對社會的迅速變化，所有這些技能都是必要的。這表明，當我們需要為生活和工作掌握新技能時，知道怎樣繼續(xù)學習是很重要的。另外，我們需要知道怎樣應(yīng)對潮水般的信息，并把它變成有用的知識。我們也需要學習如何應(yīng)對社會和我們自己生活中所發(fā)生的變化。

　　G)生活技能既是具體的，又是抽象的。實用技能可以作為一門學科直接學習，例如，學習者可以選修一門鋪磚的課程來學習這項技能。其他生活技能，例如自信、自尊，與他人相處的技能，或者批判性思維不可能以這樣直接的方式習得。它們應(yīng)該是所有學習過程的一部分。在這一過程里，教師或是講師應(yīng)該關(guān)心的是，學習者不僅在學習學科知識，而且還在學習如何應(yīng)對生活，充分發(fā)揮他們的潛能。

　　H)因此，在學習其它東西時，就可以學習到這些生活技能。例如：【52】識字可能會對自尊、批判性思維或溝通技能有很大的影響，學習駕駛、保健或裁剪這類的實際技能可以增加自信，教導人們解決問題的過程，或者有助于人們理解邏輯推論。

　　I) 這一切是否如此取決于教學方式——教師或輔導者自己的以及他在學生中提倡的思維模式，人際關(guān)系類型和溝通方式。它要求衡量個人或集體在充分利用學習和生活上所取得的進步，或是評估人的潛能可以發(fā)揮到何種程度，或是估計人們應(yīng)對變化的能力。衡量實際技能的發(fā)展更容易一些，例如，通過

　　計算注冊學習職業(yè)技能課程的學生數(shù)量可知其發(fā)展。但是，這仍然不能告訴我們這些技能是否得到有效的利用。

　　J)【48】心理社會技能不能輕易她通過測試和分數(shù)來衡量，但是可以體現(xiàn)在發(fā)生了改變的行為方面。這方面的進步經(jīng)常在教師寫給學生父母的報告里提到。教師的生活經(jīng)驗、教學經(jīng)驗和最廣泛意義上的教學期望值可以在一定程度上作為個人成長和發(fā)展評估的標準。這種評估是針對個人的，決不會在國際表格和圖表里出現(xiàn)。

　　K)【46】目前的挑戰(zhàn)與以下這些困難有關(guān)：我們需要認識到生活技能的重要性——包括實際技能和心理社會技能——它是教育的一部分，可以使人們的潛能得糾充分發(fā)揮并促進社會的發(fā)展。心理社會技能和實際技能之間的聯(lián)系必須更清楚地被闡明，以便教育工作者能促進這兩方面的發(fā)展，并為此找到有效的方法。既然生活技能是作為眾多學科的一部分來進行教學，那么教師就需要接受培訓，學會如何傳授技能，如何檢測學習者在這些領(lǐng)域的進步。在設(shè)計學科的課程和教學大綱時，要平衡學科內(nèi)容教學和對相關(guān)生活技能的關(guān)注。更加有意識地努力提高生活技能，使學習者能夠成為社會生活中更加活躍的公民。

　　L)政府應(yīng)該對教育在實現(xiàn)人們潛能和社會經(jīng)濟發(fā)展方面所起到的改造作用給予認可和積極提倡;確保課程和教學大綱涉及生活技能的培養(yǎng)，并讓學習者有機會在現(xiàn)實生活中運用知識和技能，并表現(xiàn)自己的見解;展現(xiàn)各種生活技能在工作中是如何應(yīng)用的，例如，談判、溝通技巧和實用技巧;通過教師的初始教學培訓和在職培訓，增加積極參與式的學習方法/教學方法的運用;【49】檢查和調(diào)整教育的過程和內(nèi)容，以便平衡知識的輸八和生活技能的發(fā)展;確保督教員不僅檢查在教與學中所取得的學習進步，還要檢查在生活技能的溝通、塑造以及應(yīng)用上的進步。由于學習生活技能需要花費八到九年的時間，應(yīng)提倡把初級教育和(早期)中等教育聯(lián)系起來，并意識到，良好的中等教育能給孩子們帶來良好的前景，這對孩子和他們的家長來說都是一種讓孩子完成初級教育階段學習的激勵因素。

　　M)資助機構(gòu)應(yīng)該支持為加強生活技能方式雨進行的全國性和地區(qū)性研究、交流和辯論;支持創(chuàng)新的教師培訓，以便把提高生活技能作為學校教育的基本部分與課程科目結(jié)合起來;認識到初級教育和中等教育之間的聯(lián)系，以保證孩子們培養(yǎng)良好的生活技能。因此，中等教育的初期階段也是基礎(chǔ)教育的一部分，應(yīng)當予以支持。

　　N)作為各國政府的支持者和其他國際組織的合作者，【53】聯(lián)舍國教群文組織努力給“生活技能。下更好的定義，闡明這些技能的教學意義;【51】協(xié)助教育決策者和教師發(fā)揚和使用生活技能的教穿方法;提倡招生活技能的教育方法和更廣義上的社會和人類發(fā)展聯(lián)系在一起。

　　46.The recognition of life skills as part of education will promote the development of human potential and society.

　　將生活技能作為教育的一部分將會促進個人潛力和社會的發(fā)展。

　　【解析】 K)。細節(jié)題。由句中關(guān)鍵詞life skills as part of education可定位至K)段第一句。原文提到我

　　們需要認識到生活技能的重要性，它是教育的一部分，使人們的潛能和社會得到充分的發(fā)展。

　　47.The abilities to make the most of life consist of the inner capacities and the practical skills.

　　充分利用人生的能力包括內(nèi)在能力和實用技能。

　　【解析】 B)。細節(jié)題。根據(jù)句中關(guān)鍵詞the abilities to make the most of life和the inner capacities and the practical skills可定位在B)段后兩句。末句中的these代指the abilities to make the most of life。

　　48.The progress in psycho-social skills Can be measured by changed behavior.

　　心理社會技能的進步能夠通過被改變的行為來衡量。

　　【解析】J)。細節(jié)題。由句中關(guān)鍵詞progress in psycho-social skills定位至J)段第一句。原文提到心理社會技能不能輕易地通過測試和分數(shù)來衡量，但是可以體現(xiàn)在發(fā)生了改變的行為方面。

　　49.Governments should examine and adapt the processes and content of education SO as to balance the academic input and life skills development.

　　政府應(yīng)該檢查和調(diào)整教育的過程和內(nèi)容，以便平衡知識的輸入和生活技能的發(fā)展。

　　【解析】L)。細節(jié)題。由句中關(guān)鍵詞government和examine and adapt可定位至L)段。Examine and adapt the processes and content of education SO that there is a balance between academic input and life skills development.(政府應(yīng)該)檢查和調(diào)整教育的過程和內(nèi)容，以便平衡知識的輸入和生活技能的發(fā)展。

　　50.According to Jacques Delors，foul,pillars of education include learning to know,learning to be，learning to live together and learning to do.Jacques Delors認為教育的四大支柱是學習了解、學習生存、學習共存和學習動手。

　　【解析】 E)。歸納題。根據(jù)句中關(guān)鍵詞Jacques Delors和foul.pillars of education可定位在E)段。此段主旨是教育的四大支柱與某些生活技能相呼應(yīng)。答題時可以通過跳讀來獲取信息，總結(jié)出教育的四大支柱為：學習了解、學習生存、學習共存和學習動手。

　　51.The funding agencies should link primary education and secondary education to make sure that children develop strong life skills.

　　資助機構(gòu)應(yīng)該把初等教育和中等教育聯(lián)系起來，以確保孩子們發(fā)展出較強的生活技能。

　　【解析】 N)。細節(jié)題。由句中關(guān)鍵詞funding agencies可定位在N)段。原文提到資助機構(gòu)應(yīng)該認識到初級教育和中等教育之間的聯(lián)系，以保證孩子們發(fā)展出良好的生活技能。原文是Recognize the links between primary and secondary education，而句中用的是link sth.with sth.的結(jié)構(gòu)。

　　52.Learning literacy may exert an influence on self-esteem，critical thinking and communication skills.識字能夠在自尊、批判性思考和溝通技能方面產(chǎn)生影響。

　　【解析】H)。細節(jié)題。由句中關(guān)鍵詞learning literacy可定位至H)段。原文提到讀書識字可能對自尊、批判性思維或溝通技能有很大影響。

　　53.One function of UNESCO is to help educational policy makers and teachers to develop and use a life skills approach to education.

　　聯(lián)合國教科文組織的一項功能就是幫助教育決策者和教師發(fā)揚和使用生活技能來進行教育。

　　【解析】 N)。細節(jié)題。由句中關(guān)鍵詞UNESC0可將答案定位在末段。原文提到“Assists educational policymakers and teachers to develop and use a life skills approach to education”。協(xié)助教育決策者和教師發(fā)揚和使用生活技能的教育方法。句中中把assist換成help。

　　54.Learning vocational skills can be an approach to acquiring both practical and psycho-social skills.

　　學習職業(yè)技能是可以同時掌握實際技能和心理社會技能的一種途徑。

　　【解析】D)。細節(jié)題。根據(jù)句中關(guān)鍵詞learning vocational skills可將答案定位在D)段末句。學習職業(yè)技能是可以同時掌握實際技能和心理社會技能的一種策略。

　　55.The abilities to manage stress and feelings，self awareness，self-confidence are personal abilities.應(yīng)付壓力和情緒、自我了解、自信的能力是個人能力。

　　【解析】E)。細節(jié)題。由句中關(guān)鍵詞manage stress and feelings，self-awareness，self-confidence定位至E)段。原文提到處理壓力、控制情緒和自我了解、自信都屬于個人能力。