Twenty-first century humanity has mapped oceans and mountains, visited the moon, and surveyed the planets. But for all the progress, people still don’t know one another very well.

That brings about Theodore Zeldin’s “feast of conversation”－events where individuals pair with persons they don’t know for three hours of guided talk designed to get the past “Where are you from?”

Mr.Zeldin, an Oxford University professor, heads Oxford Muse, a 10-year-old foundation based on the idea that what people need is not more information, but more inspiration and encouragement.

The “feast” in London looks not at politics or events, but at how people have felt about work, relations among the sexes, hopes and fears, enemies and authority, the shape of their lives. The “menu of conversation” includes topics like “How have your priorities changed over the years?” Or, “What have you rebelled against the past?”

As participants gathered, Zeldin opened with a speech: that despite instant communications in a globalized age, issues of human heart remain. Many people are lonely, or in routines that discourage knowing the depth of one another. “We are trapped in shallow conversations and the whole point now is to think, which is sometimes painful,” he says. “But thinking interaction is what separates us from other species, except maybe dogs…who do have generations of human interactions.”

The main rules of the “feast”: Don’t pair with someone you know or ask questions you would not answer. The only awkward moment came when the multi-racial crowd of young adults to seniors, in sun hats, ties and dresses, looked to see whom with for hours. But 15 minutes later, everyone was seated and talking, continuing full force until organizers interrupted them 180 minutes later.

“It’s encouraging to see the world is not just a place of oppression and distance from each other,” Zeldin summed up. “What we did is not ordinary, but it can’t be madder than the world already is.”

Some said they felt “l(fā)iberated” to talk on sensitive topics. Thirty-something Peter, from East London, said that “it might take weeks or months to get to the level of interaction we suddenly opened up.”

1. What can the “conversations” be best described as?

   A. Deep and one-on-one.              B. Sensitive and mad.

   C. Instant and inspiring.            D. Ordinary and encouraging.

2. In a “feast of conversations”, participants ______.

    A. pair freely with anyone they like

    B. have a guided talk for a set of period of time

    C. ask questions they themselves would not answer

    D. wear clothes reflecting multi-racial features.

3. From the passage, we can conclude that what Zeldin does is ______.

    A. an attempt to promote thinking interaction

    B. one of the maddest activities ever conducted

    C. a try to liberate people from old-fashioned ideas

    D. an effort to give people a chance of talking freely

Twenty-first century humanity has mapped oceans and mountains, visited the moon, and surveyed the planets．But for all the progress, people still don’t know one another very well.

That brings about Theodore Zeldin’s “feast of conversation”－events where individuals pair with persons they don’t know for three hours of guided talk designed to get the past “Where are you from?”

Mr．Zeldin, an Oxford University professor, heads Oxford Muse, a 10-year-old foundation based on the idea that what people need is not more information, but more inspiration and encouragement.

The “feast” in London looks not at politics or events, but at how people have felt about work, relations among the sexes, hopes and fears, enemies and authority, the shape of their lives．The “menu of conversation” includes topics like “How have your priorities changed over the years?” Or, “What have you rebelled against the past?”

As participants gathered, Zeldin opened with a speech: that despite instant communications in a globalized age, issues of human heart remain．Many people are lonely, or in routines that discourage knowing the depth of one another．“We are trapped in shallow conversations and the whole point now is to think, which is sometimes painful,” he says．“But thinking interaction is what separates us from other species, except maybe dogs…who do have generations of human interactions.”

The main rules of the “feast”: Don’t pair with someone you know or ask questions you would not answer．The only awkward moment came when the multi-racial crowd of young adults to seniors, in sun hats, ties and dresses, looked to see whom with for hours．But 15 minutes later, everyone was seated and talking. They would be ‘intimate’, continuing full force until organizers interrupted them 180 minutes later.

“It’s encouraging to see the world is not just a place of oppression and distance from each other,” Zeldin summed up．“What we did is not ordinary, but it can’t be madder than the world already is.”

Some said they felt “l(fā)iberated” to talk on sensitive topics. Thirty-something Peter, from East London, said that “it might take weeks or months to get to the level of interaction we suddenly opened up.”

What can the “conversations” be best described as?

    A. Deep and one-on-one.                B. Sensitive and mad.

    C. Instant and inspiring.                   D. Ordinary and encouraging.

In a “feast of conversations”, participants ________.

    A. pair freely with anyone they like

    B. have a guided talk for a set of period of time

    C. ask questions they themselves would not answer

    D. wear clothes reflecting multi-racial features．

In paragraph 6, “they would be ‘intimate’” is closest in meaning to “________”.

    A. they would have physical contact B. they would have in-depth talk

    C. they would be close friends        D. they would exchange basic information

According to Zeldin, what prevents many people thoroughly knowing one another?

    A. Loneliness or routines.          B. Shallow conversations.

    C. Unwillingness to think.          D. The fear for awkward moment.

From the passage, we can conclude that what Zeldin does is _________.

    A. an attempt to promote thinking interaction

    B. one of the maddest activities ever conducted

    C. a try to liberate people from old-fashioned ideas

    D. an effort to give people a chance of talking freely

Twenty-first century humanity has mapped oceans and mountains, visited the moon, and surveyed the planets. But for all the progress, people still don’t know one another very well.

That brings about Theodore Zeldin’s “feast of conversation”－events where individuals pair with persons they don’t know for three hours of guided talk designed to get the past “Where are you from?”

Mr.Zeldin, an Oxford University professor, heads Oxford Muse, a 10-year-old foundation based on the idea that what people need is not more information, but more inspiration and encouragement.

The “feast” in London looks not at politics or events, but at how people have felt about work, relations among the sexes, hopes and fears, enemies and authority, the shape of their lives. The “menu of conversation” includes topics like “How have your priorities changed over the years?” Or, “What have you rebelled against the past?”

As participants gathered, Zeldin opened with a speech: that despite instant communications in a globalized age, issues of human heart remain. Many people are lonely, or in routines that discourage knowing the depth of one another. “We are trapped in shallow conversations and the whole point now is to think, which is sometimes painful,” he says. “But thinking interaction is what separates us from other species, except maybe dogs…who do have generations of human interactions.”

The main rules of the “feast”: Don’t pair with someone you know or ask questions you would not answer. The only awkward moment came when the multi-racial crowd of young adults to seniors, in sun hats, ties and dresses, looked to see whom with for hours. But 15 minutes later, everyone was seated and talking, continuing full force until organizers interrupted them 180 minutes later.

“It’s encouraging to see the world is not just a place of oppression and distance from each other,” Zeldin summed up. “What we did is not ordinary, but it can’t be madder than the world already is.”

Some said they felt “l(fā)iberated” to talk on sensitive topics. Thirty-something Peter, from East London, said that “it might take weeks or months to get to the level of interaction we suddenly opened up.”

What can the “conversations” be best described as?

    A. Deep and one-on-one. B. Sensitive and mad.

    C. Instant and inspiring.   D. Ordinary and encouraging.

In a “feast of conversations”, participants ______.

    A. pair freely with anyone they like

    B. have a guided talk for a set of period of time

    C. ask questions they themselves would not answer

    D. wear clothes reflecting multi-racial features.

From the passage, we can conclude that what Zeldin does is ______.

    A. an attempt to promote thinking interaction

    B. one of the maddest activities ever conducted

    C. a try to liberate people from old-fashioned ideas

    D. an effort to give people a chance of talking freely

The way people hold to the belief that a fun-filled，pain-free life equals happiness actually reduces their chances of ever attaining real happiness．If fun and pleasure are equal to happiness then pain must be equal to unhappiness．But in fact，the opposite is true：more often than not things that lead to happiness involve some pain．
As a result，many people avoid the very attempts that are the source of true happiness．They fear the pain inevitably brought by such things as marriage， raising children， professional achievement，religious commitment，self improvement．
Ask a bachelor （單身漢）why he resists marriage even though he finds dating to be less and less satisfying．If he is honest he will tell you that he is afraid of making a commitment．For commitment is in fact quite painful．The single life is filled with fun，adventure，excitement．Marriage has such moments，but they are not its most distinguishing features．
Couples with infant children are lucky to get a whole night’s sleep or a three-day vacation．I don’t know any parent who would choose the word fun to describe raising children．But couples who decide not to have children never know the joys of watching a child grow up or of playing with a grandchild．
Understanding and accepting that true happiness has nothing to do with fun is one of the most liberating realizations．It liberates time：now we can devote more hours to activities that can genuinely increase our happiness．It liberates money：buying that new car or those fancy clothes that will do nothing to increase our happiness now seems pointless．And it liberates us from envy：we now understand that all those who are always having so much fun actually may not be happy at all．
【小題1】According to the author，a bachelor resists marriage chiefly because          ．

　　The way people hold to the belief that a fun - filled, pain free life equals happiness actually reduces their chances of ever attaining real happiness. If fun and pleasure are equal to happiness then pain must be equal to unhappiness. But in fact, the opposite is true: more often than not things that lead to happiness involve some pain.
As a result, many people avoid the very attempts that are the source of true happiness. They fear the pain inevitably(不可避免的)brought by such things as marriage, raising children, professional achievement, religious commitment (義務), self - improvement.
Ask a bachelor(單身漢)why he resists marriage even though he finds dating to be less and less satisfying. If he is honest he will tell you that he is afraid of making a commitment. For commitment is in fact quite painful. The single life is filled with fun, adventure, excitement. Marriage has such moments, but they are not its most distinguishing features.
Couples with infant children are lucky to get a whole night’s sleep or a three - day vacation. I don’t know any parent who would choose the word fun to describe raising children. But couples who decide not to have children never know the joys of watching a child grow up or of playing with a grandchild.
Understanding and accepting that true happiness has nothing to do with fun is one of the most liberating realizations. It liberates（解放） time: now we can devote more hours to activities that can genuinely increase our happiness. It liberates money: buying that new car or those fancy clothes that will do nothing to increase our happiness now seems pointless. And it liberates us from envy: we now understand that all those who are always having so much fun actually may not be happy at all.
1. According to the author, a bachelor resists marriage chiefly because _______ .
A. he finds more fun in dating than in marriage
B. he believes that life will be more cheerful if he remains single
C. he is reluctant to take on family responsibilities
D. he fears it will put an end to all his fun adventure and excitement
2. Raising children, in the author’s opinion is ________ .
A. a rewarding task                  B. a thankless job
C. a moral duty                     D. a source of inevitable pain
3. From the last paragraph, we learn that envy sometimes stems from ________
A. hatred　　 B. ignorance      C. prejudice　　　D. misunderstanding
4. To understand what true happiness is one must ________ .
A. have as much fun as possible during one’s lifetime
B. be able to distinguish happiness from fun
C. put up with pain under all circumstances
D. make every effort to liberate oneself from pain
5. What is the author trying to tell us?
A. It is important to make commitments
B. One must know how to attain happiness.
C. Happiness often goes hand in hand with pain.
D. It is pain that leads to happiness.