【文章內(nèi)容簡介】 wife and one of her friends, Newsweek and Time magazines ran the same police mug shot of Simpson on their covers. Newsweek’s version was a straight reproduction. Time electronically manipulated the photo to darken it and achieve a gloomy and threatening look that emphasized Simpson?s unshaven cheeks and AfricanAmerican skin color. The alteration offended many readers and raised an increasingly familiar question: In an age of putercontrolled images, can anyone still trust a photograph? Altering a digitized image(數(shù)碼技術相片 ), as Time did for its cover, has been one of the fastestgrowing, most farreaching, and most controversial(有爭議的 ) techniques in contemporary photography. With this method a photograph is scanned(掃描 ), digitized (converted into a set of numeric values), and entered into a puter from which the operator can control the image almost in any way imaginable: add, delete, or change the position of visual elements。 modify tones and colors。 create montages。 bine photographs。 and even create entirely imaginary scenes. The digitized image can be stored in a data base, output as a print(底片 ) or transparency(透明膠片 ), or converted for videoscreen display. Electronic image manipulation arrived in force in the 1980s with a new type of puters that cost on the order of $500,000 or more and occupied and entire room. More pact and far less expensive desktop systems soon appeared, capable of, at least, limited image control and available at chainstore prices. The everrising flood of digitized visual information may not, as some critics fear, fatally destroy the certainty of photographic evidence. Yet many observers agree that both suppliers and consumers of photographic information must exercise greater care than before to tell fact from falsehood in the images they use. of the following magazines was accused of distorting the murderer?s photograph by many readers? A． Time. B． Newsweek. C． Washington Post. D． Not mentioned in the passage , electronic image alterations are . A． unbearably expensive B． more expensive in the States C． only available in chain stores D． far less expensive than before digitized alteration technique is . A． developing with great care B． very capable and developing rapidly C． strongly criticized due to its easy access D． fatal in destroying the certainty of photographic evidence 自考 00595《英語閱讀（一）》歷年真題集電子書 9 to the passage, which of the following statements is NOT true? A． With digitized alteration techniques, a photograph may be scanned, digitized and altered. B． With digitized alteration techniques, the digitized images can be stored in a data base or transformed for videoscreen display. C． With digitized alteration techniques, both suppliers and consumers of photographic information are able to tell fact from falsehood in the image they use. D． With digitized alteration techniques, it is possible for the puter operators to control the image almost in any conceivable way. is the author?s attitude toward the technique of digitized image manipulation? A． Critical. B． Objective. C． Indifferent. D． Supportive. Passage 3 The importance of symbols as a source of cultural diversity can be seen in the dress codes and hairstyles of different societies. In most situations, the symbolism of clothing and hairstyles municates different messages ranging from political beliefs to identification with specific ethnic or religious groups. The tartan(格子呢 ) of a Scottish clan, the black leather jacket and long hair of a motorcycle gang member in the United States, and the veil of an Islamic woman in Saudi Arabia provide a symbolic vocabulary that creates cultural diversity. Many examples of clothing styles could be used to illustrate how symbols are used to produce cultural diversity. Consider, for instance, changing dress codes in the United States. During the 1960s, many young people wore jeans, sandals, and beads to symbolize their rebellion against what they conceived as the conformist inclinations of American society. By the 1980s, many of the same people were wearing “ power suits” as they sought to advance up the corporate ladder. An example of how hairstyles can create meaningful symbolic codes can be seen in a group known as the Rastafarians(sometimes known as Rastas or Rastaman) of Jamaica. The majority of the people of Jamaica are of African descent. During the eighteenth and nieenth centuries, they were brought to Jamaica by European slave traders to work on plantations. The Rastafarians are a specific religious group within Jamaica who believe that Haile Selassie(18921975), the former emperor of Ethiopia, whose original name was Ras Tafari, was the black Messiah who appeared in the flesh for the redemption of all blacks exiled in the world of white oppression. Rastafarian religion fuses Old Testament teachings, Christian mysticism, and AfroJamaican religious beliefs. The Rastafarian movement originated as a consequence of harsh economic, political, and living conditions in the slums of Jamaica. In the 1950s, during the early phase of the Rastafarian movement, some male members began to grow their hair in “ locks” or “ dreadlocks” to symbolize their religious and political mitments. This hairstyle became well known in Western society through reggae(強節(jié)奏黑人音樂 ) music and Rasta musicians such as the late Bob Marley. Rastafarians derive the symbolism of the dreadlock 自考 00595《英語閱讀（一）》歷年真題集電子書 10 hairstyle of the Rastafarians from the Bible. They view the unshaven man as the natural man and invoke Samson as one of the most important figures in the Bible. Dreadlocks also reflect a dominant symbol within the Rastafarian movement, the lion, which is associated with Haile Selassie, one of whose titles was the “ Conquering Lion of Judah(猶大 ).” To simulate the s