【導讀】A.promotion.B.colleagues.C.management.D.union.hadsomegrievances?A.mediation.B.arbitration.C.negotiation.D.representation.A.Roleoftheunion.B.Workrelations.D.Officelayout.A.aliens.B.UFOs.C.theTVcharacter.B.personality.C.lifeexperience.D.appearance.thequestion.B.theyareallill-informed.

　　

【正文】 opened a branch of his Intercafe chain easyEverything in Times Square. With 800 terminals, it39。s the largest Net cafe in the world. While the typical American cafe charges $8 to $12 an hour, easyEverything charges $1 to $4. Marketing manager Stephanie Engelsen says half the cafe39。s customers are locals. We get policemen, firemen, nurses who don39。t work at desks with puters, actors between auditions. Easy Everything is now planning to open new locations in Harlem, and possibly SoHo. Unless there39。s some cultural shift afoot, however, New York will continue to lag behind metropolises from Mexico City to Moscow. TEXT F First read the question. 32. In the passage below the author primarily attempts to A. criticize yogis in the West. B. define what yoga is. C. teach yoga postures. D. experiment with yoga. Now go through TEXT F quickly to answer question 32. Most of the socalled yogis in the West seem to focus on figure correction, not true awareness. They make statements about yoga being for the body, mind and soul. But this is just semantics. Asanas (postures), which get such huge play in the West, are the smallest aspect of yoga. Either you practice yoga as a whole or you don39。t. If one is practicing just for health, better to take up walking. Need to cure a disease? See a doctor. Yoga is not about fancy asanas or breath control. Nor is it a therapy or a philosophy. Yoga is about inside awareness. It is the process of union of the self with the whole. Yoga is being the Buddha. Yogis are experimentalists. In the West, scientists research mainly external phenomena. Yogis focus on the inside. They know that the external world is maya (illusionary) and everything inside is sathya (truth). In maya everything goes, but if you know yourself nothing goes. The West tends to practice only what we call cultural asanas that focus on the external. We don39。t practice asanas just to bee fit. Indian yogis have discovered million such postures. It is essential to train our bodies to find the most fortable pose that we can sit in for hours. Beyond that there is no role for physical yoga. Basically yoga is made up of two parts: bahirang (external yoga) and antarang (internal yoga). The West practices only the former. It needs to enter into antarang yoga. After that begins the trip to the unknown where the master makes the student gradually aware at every stage, where you know that you are not the body or the mind and not even the soul. That is when you get the first taste of moksha, or enlightenment. It is the sense of the opening of the silence, the sense where you lose yourself and are happy doing it, where for the first time your ego has merged with the superconsciousness. You feel you no longer exist, for you have walked into the valley of death. And if you start walking more and more in this valley, you bee freer. TEXT G First read the question. 33. The reviewer39。s ments on Henry Kissinger39。s new book are basically A. negative. B. nonmittal. C. unfounded. D. positive. Now go through TEXT G quickly to answer question 33. Whatever you think of Henry Kissinger, you have to admit: the man has staying power. With a new book Does America Need a Foreign Policy on the shelves, Kissinger is once again helping to shape American thinking on foreign relations. This is the sixth decade in which that statement can be said to be true. Kissinger39。s new book is terrific. Plainly intended as an extended tutorial on policy for the new American Administration, it is full of good sense and studded with occasional insights that will have readers nodding their heads in silent agreement. A particularly good chapter on Asia rebukes anyone who unthinkingly assigns China the role once played by the Soviet Union as the natural antagonist of the . Kissinger39。s book can also be read in another, and more illuminating, light. It is, in essence, an extended meditation on the end of a particular way of looking at the world: one where the principal actors in international relations are nationstates, pursuing their conception of their own national interest, and in which the basic rule of foreign policy is that one nation does not intervene in the internal affairs of another. Students of international relations call this the Westphalian system, after the 1648 Peace of Westphalia that ended Europe39。s Thirty Years War, a time of indescribable carnage waged in the name of peting religions. The treaties that ended the war put domestic arrangements like religionoff limits to other states. In the war39。s aftermath a roughandready mitment to a balance of power among neighbours took shape. Kissinger is a noted scholar of the balance of power. And he is suspicious of attempts to meddle in the internal business of others. Yet Kissinger is far too sophisticated to attempt to recreate a world that is lost. Today, he writes, the Wesphalian order is in systematic crisis. In particular, nationstates are no longer the sole drivers of the international system. In some cases, groups of states like the European Union or Mercosurhave developed their own identifies and agendas. Economic globalization has both blurred the boundaries between nations and given a substantial international role to those giant panies for whom such boundaries make little sense. In today39。s world, individuals can be as influential as nations。 future historians may consider the support for public health of the Bill and Melinda Gates Foundation to be more noteworthy than last week39。s United Nations conference on AIDS. And a large number of institutions are premised on the assumption that intervention in the internal affairs of others is often desirable. Were that not the case, Slobodan Milosevic would not have been surrendered last week to the jurisdiction of the war crimes