In the study of language, it has been recognized that words used to convey sensory perceptions, feelings, and emotions carry no meaning of themselves. They can trigger feelings or sensations that the listener has experienced -- not more than that.  We know that the perception of color varies with light, background, and distance.  What is green seen by a color-blind person?  Which is the "real" color?  Are we not, in asking that question, implying that color exists independent of the observer?

Similarly, when we characterize an individual or a social behavior as "good" or "bad", we are communicating the contention that this evaluation is absolute, objective, and unchanging.  Yet it should be apparent that varying observers would present disparate evaluations.  We may, then, attempt to win agreement by describing the behavior in question, offering criteria on which judgment was based, indicating that these criteria are personal.  This communication style, the semanticist holds, will help bridge the gap between individuals and make it more likely that people will understand each other.

Students of language have experimented with the use of nonsymbolic language as a means of overcoming linguistic barriers.  The language of sounds, as in the cases of infants and animals, and the language of facial expression and body pose, have been termed "phatic communion" by Bronislaw Malinowski.  We all know people who have good "poker faces."  We also know some whose faces communicate -- sometimes contradicting their spoken sentiments.  Kyrsybski has pointed out that signal reactions, instantaneous and unmediated, if undifferentiated according to the appropriateness of the situation, reflect immature, impulsive personalities, while the development of the ability to delay response will permit modified, thoughtful symbol behavior, a characteristic of the mature person.

A. 

Value judgments cannot be made in science in the way that such judgments are made in philosophy, religion, and the arts, and indeed in our daily lives. Whether or not something is good or beautiful or right in a moral sense, for example, cannot be determined by scientific methods. Such judgments, even though they may be supported by a broad consensus, are not subject to scientific testing. 

 At one time, the sciences, like the arts, were pursued for their own sake. They were pursued for pleasure and satisfaction of insatiable curiosity with which we are both cursed and blessed. In the twentieth century, however, the sciences have spawned a host of giant technological achievements—the hydrogen bomb, the polio vaccine, pesticides, indestructible plastics, nuclear energy plants, perhaps even ways to manipulate our genetic heritage—but have not given us any clues about how to use them wisely. Moreover, science, as a result of these very achievements, appears enormously powerful. It is thus little wonder that there are many people who are angry at science, as one would be angry at an omnipotent authority who apparently has the power to grant one’s wishes but who refuses to do so. 

 The reason that science cannot and does not solve the problems we want it to is inherent in its nature. Most of the problems we now confront can be solved only by value judgments. For example, science gave us nuclear power and can give us predictions as to the extent of the biological damage that might result from accidents that allowed varying levels of radioactivity to escape into the environment. Yet it cannot help us, as citizens, in weighing the risk of damage from conceivable accidents against our energy needs. It can give us data to weigh our judgments on, but it cannot make those judgments for us.

A. The UK education system is failing to produce enough students with foreign language skills, an indispensable tool for the study of history. Research published in June this year by the Confederation of British Industry revealed that one in five schools in England had a persistently low take-up of languages, after what the government is describing as “a decade of damaging decline.” This slump has taken its toll on the university system. In the past 15 years more than a third of UK universities stopped offering specialist modern European language degrees, arguing that rigorous marking at A-level had deterred teenagers from studying languages at school.

   The same period of time has witnessed the “rise of the machine translators.” In 2006 Google launched its pioneering “Google Translate” service, offering instant on-screen translations between English and Modern Standard Arabic. Today Google offers translation services in and out of more than 70 languages, meeting the needs of the monolingual student generation with ever increasing efficiency and popularity. However, the one-dimensionality of machine translation restricts the response of the on-screen polyglot to a singular, literal definition of each word or phrase. Mistranslations across the widest cultural gulfs abound.

   The problem lies in the machine’s inability to consider the cultural context that gives each word its meaning. The French idiom se taper le cul par terre, for example, is understood by every Francophone as “to laugh heartily” and has little to do with the literal definition offered by Google – “ass banging on the floor.” The dangers inherent in this acultural approach to foreign source material did not begin with the invention of the robotic interpreter. Some of history’s most ambitious translation projects have failed just as miserably to notice or bridge the cultural gap between what is said and what is meant.

   The Christian preoccupation with Muslim belief, which became obsessive during the Crusades, resulted in the first European attempts to make sense of the Quran. Arabic-to-Latin translation services were in no short supply. Centuries of Arab astronomy and mathematics had made Arabic-Latin bilingualism a matter of scientific necessity. Yet, whether out of ignorance or hostility, these early Christian translations were often woefully devoid of cultural understanding. In this most nuanced of subject areas, a singular or literal interpretation is often the most damaging or damning. The first western attempts to make sense of this notoriously complex source, therefore, offer some valuable lessons to the upcoming Google Translate generation.

　　A universally recognized symbol of barbering, the origins of the barber pole can be traced back to the Middle Ages. The barber pole’s colors are a legacy of a long-gone era when people went to barbers not just for a haircut or shave but also for bloodletting and other medical procedures. During the Middle Ages, bloodletting, which involves cutting open a vein and allowing blood to drain, was a common treatment for a wide range of maladies, from sore throat to plague. Monks, who often cared for the sick, performed the procedure, and barbers,   21   their skill with sharp instruments, sometimes provided assistance. After Pope Alexander III in 1163 prohibited clergymen from carrying out the procedure, barbers added bloodletting— something physicians of the day considered necessary but too menial to do themselves—to their   22   . Known as barber-surgeons, they also took on such tasks as pulling teeth, setting bones and treating wounds. Ambroise Pare, a 16th-century Frenchman considered the father of modern surgery, started his career as a barber-surgeon. 

　　The look of the barber pole is linked to bloodletting, with red representing blood and white representing the bandages used to stem the bleeding. The pole itself is said to symbolize the stick that a patient squeezed to make the veins in his arm stand out more prominently for the procedure. In Europe, barber poles traditionally are red and white, but in America, the poles are red, white, and blue. One theory holds that blue is symbolic of the veins cut during bloodletting, while another interpretation suggests blue was added to the pole as a show of   23   and a nod to the nation’s flag. 

　　By the mid-1500s, English barbers were banned from providing surgical treatments,   24   they could continue extracting teeth. Both barbers and surgeons, however, remained part of the same trade guild until 1745. While bloodletting largely fell out of favor with the medical community in the 19th century, it’s still used today to treat a small number of conditions. Men’s   25   has come a long way since the Middle Ages, but the barber pole still perseveres an iconic representation of the trade.

(AB) taken (AC) hairstyling (AD) maladies (AE) utilitarianism (BC) although (BD) for (BE) patriotism (CD) bloodletting (CE) repertoires (DE) given

       Analyzing levels of proportional representation of American Indians in state and local government job is important for several reasons. First, the basic idea underlying the theory of representative bureaucracy is that the demographic composition of bureaucracy should mirror the demographic composition of the general public. This is because in addition to its symbolic value, increased access to managerial position may lead to greater responsiveness on the part of policy makers to the policy interests of traditionally disadvantaged groups such as American Indians. Second, the focus on higher level jobs of bureaucracies (as opposed to non-managerial positions) is especially important because managerial positions represent a major source of economic progress for members of traditionally disadvantaged groups, as these jobs confer good salaries, benefits, status, security and mobility. Third, it is important to know if there has been growth in the American Indian share of more desirable public sector positions over the last two decades. For instance, Peterson and Duncan, two of college professors, argue that the population and power of American Indians have been growing in certain states. They also suggest that this growth may reflect the possibility that American Indian population are becoming more active in nontraditional areas of politics, assimilating into mainstream culture, and securing with greater frequency leadership positions in non-tribal government.

       Roger Federer, the legendary tennis player, made the decision to retire from the sport last September in London, a city known for its association with Wimbledon and its connection to royalty. During his remarkable career, his final event was the Laver Cup, which pitted Europe against the rest of the world, featuring his greatest rivals, Rafael Nadal and Novak Djokovic.    36    . However, it is not solely these numbers that have endeared Federer to the public. 

          37    . While his forehand is fierce and his backhand wicked, his playing style remains elegant and fluid, a captivating spectacle. Moreover, there is an almost regal aura surrounding Roger, from his impeccable hair to his simple yet classy RF logo. Additionally, as a father of four, Federer is a marketer's dream. It comes as no surprise that he has amassed an estimated $1 billion through sponsorships, endorsements, appearance fees, and business deals throughout his career.    38    . He maintains eye contact during press conferences and provides thoughtful responses, even when faced with silly questions. 

       It’s true that injuries began to take their toll on Federer, and his once seemingly invincible body started revealing signs of wear.    39    . During that year, he defeated his long-time rival Rafael Nadal in the Australian Open final and went on to secure his eighth Wimbledon title, showcasing his enduring skill and determination. An impressive achievement came in 2018 when Federer, at the age of 36, became the oldest player to hold the number one ranking in the world. He successfully defended his Australian Open title that year and ultimately won his final major championship.    40    . While there will undoubtedly be future stars in the world of tennis, Federer will forever hold a unique place in the hearts of fans and enthusiasts alike worldwide due to his contributions to the sport!