试题库在线考试题库-历年真题模拟试题及答案-考博英语在线试题测试中心-希赛网

中共中央党校

Totalitarianism is the polar case of such bureaucratic concentration of power that destroys democratic processes, but not the only one. The same tendency can be observed in political machine that transfer the power that legally belongs to voters to political bosses, in business corporations that vest the power that rightfully belongs to stockholders in corporation officials, in those unions that bestow the power that rightfully belongs to rank-and-file members upon union leaders. These cases lead some writers to contend that the present trend toward bureaucratization spells the doom of democratic institution. This may well be too fatalistic a viewpoint, but there can be no doubt that this trend constitutes a challenge. To protect ourselves against this threat, while continuing to utilize these efficient administrative mechanisms, we must first learn fully to understand how bureaucracies function.

Put the following passage into Chinese in your answer sheet.It is worth trying for a moment to put oneself in the position of a foreign observer, new to England, but unprejudiced and able, because of his work, to keep in touch with ordinary, useful, unspectacular people. Some of his generalizations would be wrong, because he would not make enough allowance for the temporary dislocations resulting from war. Never having seen England in normal times, he might underrate the power of class distinctions, or think English agriculture healthier than it is, or be too much impressed by the dinginess of the London streets or the prevalence of drunkenness. But with his fresh eyes he would see a great deal that a native observer misses, and his probable impressions are worth tabulating. Almost certainly he would find the salient characteristics of the English common people to be artistic insensibility, gentleness, respect for legality, suspicion of foreigners, sentimentality about animals, hypocrisy exaggerated class distinctions, and an obsession with sport. As for our artistic insensibility, ever-growing stretches of beautiful countryside are ruined by planless building, the heavy industries are allowed to convert whole countries into blackened deserts, ancient monuments are wantonly pulled down or swamped by seas of yellow brick, attractive vistas are blocked by hideous statues to nonentity—and all this without any popular protest whatever. When England’s housing problem is discussed. Its aesthetic aspect simply does not enter the mind of the average man. Nor is there any widespread interest in any of the arts, except perhaps music. Poetry, the art in which above all others England has excelled, has for more than century had no appeal whatever for the common people. It is only acceptable when—as in some popular songs and mnemonic rhymes—it is masquerading something else. Indeed the very word “poetry” arouses either derision or embarrassment in ninety-eight people out of a hundred.Our imaginary foreign observer would certainly be struck by our gentleness: by the orderly behavior of English crowds, the lack of pushing and quarrelling, the willingness to form queues, the good temper of harassed, overworked people like bus conductors. The manners of the English working class are not always very graceful, but they are extremely considerate.

So much is written about happiness at work—yet judging from Gallup statistics that show 85% of employees aren’t engaged, few know how to attain it. Given that the average person spends 90,000 hours at work in a lifetime, it’s important to figure out how to feel better about the time you spend earning a living. Here’s the catch, though: If you set happiness as your primary goal, you can end up feeling the opposite. This is because happiness (like all emotions) is a fleeting state, not a permanent one. An alternative solution is to make meaning your vocational goal.As author Emily Esfahani Smith has outlined, people who focus on meaning in their personal and professional lives are more likely to feel an enduring sense of well-being. Research shows that making work more meaningful is one of the most powerful and underutilized ways to increase productivity, engagement, and performance. In one survey of 12000 employees, 50 percent said they didn’t get a feeling of meaning and significance from their work, but those who did reported 1.7 times greater job satisfaction, were 1.4 times more engaged, and were more than three times as likely to remain with their current employer.As a coach to executives considering their next career move, I often hear clients express their desire to find greater meaning at work Take Jon (not his real name), for example. He started a biotech company, which he successfully grew to over $2 billion in revenue. Investors were champing at the bit for him to take the helm of another organization as CEO. However, when presented with these outwardly impressive opportunities, Jou confessed that he wanted to solve what felt to him like more significant health care problems—ones that no one had been able to solve. Although he was flattered to be courted for this top role, he was searching for more from his work, including long-term career satisfaction and engagement.The Difference between Meaning and HappinessIn a recent study Shawn Achor and his research team found that nine in 10 people would be willing to swap a percentage of their lifetime earnings for more meaningful work. That’s a lot of employees who would take a pay cut to have their work matter. But what are we really searching for when we say we want more “meaning,” and how does it differ from happiness?Philosophers, scholars, artists, and social psychologists have struggled to come up with an answer to that question for years. According to research on happiness and meaning conducted by psychologist Roy Baumeister and colleagues, five factors differentiate meaning and happiness:(1)__________ . While happiness was found to correlate with having your desires satisfied, meaning was not. In fact, as Baumeister wrote: “The frequency of good and bad feelings tums out to be irrelevant to meaning, which can flourish even in very forbidding conditions.” For example, Jon might have enjoyed the prestige of a CEO title, but his quest to do something that mattered—even if it meant not getting that benefit—overrode this want.(2) __________. Baumeister found that while happiness relates directly to the here and now, meaning “seems to come from assembling past, present, and future into some kind of coherent story.” In Jon’s case, although becoming a chief executive may have brought immediate happiness, he was willing to forgo that quick hit of endorphins in order to seek something that reflected his bigger-picture and long-term values.(3) __________. Connections to others is important for both happiness and meaning, but the character of those connections informs the type of fulfillment they give you. Baumeister found that helping to other people leads to meaning, while having others help you leads to happiness. Jon’s desire to use his skills to help others predisposed him seek that type of role.(4) __________. Stress, strife, and struggles reduce happiness, “but they seem to be part and parcel of a highly meaningful life,” according to Baumeister. Jon was willing to take the more difficult route of figuring out an alternative to the CEO job in order to increase his chances of finding meaning at work.(5) __________. An important source of meaning is actions or activities that “express the self.” But they are “mostly irrelevant” where happiness is concerned. Jon’s pull toward a different type of job was an expression of what had become most important to him.How to Prioritize MeaningThe distinctions above provide guideposts on steering your professional life toward meaning, which, as research by psychologist Pninit Russo-Netzer found, can ultimately lead to happiness as well. Here are four practical steps you can take to bring more meaning into your work:Keep a journal of activities. Identify the projects and tasks you find deeply satisfying (as opposed to ones that gratify you in the short term). Do you feel fulfilled when making presentations to your clients, for example? Are you energized when mentoring and coaching junior employees, thinking about how your present efforts contribute positively to their future?Align your values and actions when choosing what to prioritize. If mentoring is linked with your personal identity and self-expression, make coaching part of your weekly activities. If self-development is a core value, incorporate daily rituals such as listening to podcasts, taking a course, or joining a mastermind group.Focus on relationships, not just deliverables. But as you do so, be intentional about how you go about it, remembering Baumeister’s finding that contributing to others’ well-being is strongly tied to experiencing meaning.Share “best-self” narratives with coworkers. In the spirit of helping others, assist people in identifying what types of activities lead them to authentic self-expression and meaning. In the book Alive at Work, author Daniel Cable suggests having colleagues share stories of seeing one another at their best. You can do this for peers and ask them to return the favor.Living with meaning and purpose may not make you happy—at least in the short term. It requires self-reflection, effort, and wrestling with issues that initially can be frustrating. But when you approach work situations mindfully, with an eye toward contributing to others while honoring your personal identity, you’ll find opportunities to practice the skills that help you find the intrinsic value in your work.

Today’s changed conditions for doing social theory have disturbed the original balance of trade between lay and expert social theorists. Were we to compare, say, the end of the nineteenth century to the end of the twentieth, we would soon find two major differences in the circumstances affecting who think about social life and how they think. First, the number of people with ready access to a culture supportive of critical thinking has increased dramatically, especially after the hold of the European powers on their colonies came to a formal end, primarily during the 1950s and 1960s. Second, the people normally engaged in critical social thinking are no longer necessarily members of or identified with a dominant class of bourgeois intellectuals. Many of the new social theorists do not consider themselves bourgeois, and many are visibly not anything like the white, male advocates of European culture who wrote the first, best-known social theories. These two differences—one of number, one of kind—make social theory today an enterprise largely, but not entirely, different from that of the nineteenth century.

It is also clear from his account who is responsible for misrepresenting this threat: the media and politicians. Throughout this work, he scolds both. Politicians, we are told, “amplify the threat for their own political gains and mislead the public into misunderstanding terrorism and prefer appearing tough on terrorism to effectively combating it at home”. He argues that media reporting is significantly flawed and hysterical and suggests that the media and politicians seldom pass up any opportunity to manipulate and sensationalize news events. The combination of these two factors is a great inflation of the terrorist threat in the United States, resulting in popular hysteria. The focus on the threat to the West is understandable in some ways—it is the threat to one’s own state that the media and politicians are concerned with and attempt to mitigate.

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