A condition is an essential term of the contract. If a contract is not performed, it may constitute a substantial breach of contract and allow the other party to （ ）the contract, that is, treat the contract as discharged or terminated.

A.repudiate B.spurn C.decline D.halt

Language, culture, and personality may be considered （ ）of each other in thought, but they are inseparable in fact.

A.indistinct B.separate C.irrelevant D.independent

s="" thoughts="" as="" a="" belief="" that="" there="" is="" no="" distinction="" between="" natural="" life="" and="" artificial="" man-made="" machines.="" haraway="" begins="" the="" manifesto="" by="" explaining="" three="" boundary="" breakdowns="" since="" 20th="" century="" have="" allowed="" for="" her="" hybrid,="" cyborg="" myth:="" breakdown="" of="" boundaries="" human="" animal,="" animal-human="" machine,="" physical="" non-physical.="" evolution="" has="" blurred="" lines="" animal;="" machines="" made="" ambiguous="" artificial;="" microelectronics="" political="" invisibility="" cyborgs="" confused="" physicality.="" highlights="" problematic="" use="" justification="" western="" traditions="" like="" patriarchy,="" colonialism,="" essentialism,="" naturalism="" (among="" others).="" these="" in="" turn="" allow="" formations="" taxonomies="" what="" explains="" antagonistic="" dualisms="" order="" discourse.="" dualisms,="" states,="" all="" been="" systematic="" to="" logics="" practices="" domination="" women,people of color, nature, workers, animals... all those constituted as others. However, high-tech culture provides a challenge to these antagonistic dualisms. Haraway's cyborg theory rejects the notions of essentialism, proposing instead a chimeric, monstrous world of fusions between animal and machine. Cyborg theory relies on writing as “the technology of cyborgs”, as “cyborg politics is the struggle for language and the struggle against perfect communication, against the one code that translates all meaning perfectly, the central dogma of phallogocentrism”. Instead, Haraway's cyborg calls for a non-essentialized, material-semiotic metaphor capable of uniting diffuse politicalcoalitions along the lines of affinity rather than identity. Following Lacanian feminists such as Luce Irigaray, Haraway's work addresses the chasm between feminist discourses and the dominant language of Western patriarchy. As Haraway explains, “grammar is politics by other means,” and effective politics require speaking in the language of domination. As she details in a chart of the paradigmatic shifts from modern to postmodern epistemology within the Manifesto, the unified human subject of identity has shifted to the hybridized posthuman of technoscience, from “representation” to “simulation,” “bourgeois novel” to “science fiction,” “reproduction” to “replication,” and “white capitalist patriarchy” to “informatics of domination.” While Haraway's “ironic dream of a common language” is inspired by Irigaray's argument for a discourse other than patriarchy, she rejects Irigaray's essentializing construction of woman-as-not-male to argue for a linguistic community of situated, partial knowledges in which no one is innocent. Although Haraway's metaphor of the cyborg has been labelled as a post-gender statement, Haraway has clarified her stance on post-genderism in recent interviews. She acknowledges that her argument in the Manifesto seeks to challenge the necessity for categorization of gender, but does not correlatethis argument to post-genderism. She clarifies this distinction because post-genderism is often associated with the discourse of the utopian concept of being beyond masculinity and femininity.Haraway notes that gender constructs are still prevalent and meaningful, but are troublesome and should therefore be eliminated as categories for identity.1.According to the text, a cybernetic organism or cyborg must be understood as（ ）.2.Haraway poses that gender constructs should be eliminated as categories for identity because （ ）.3.According to Haraway manicheisms are in competition with one another, creating paradoxical relations of domination, particularly （ ）.4.The cyborg is a （ ）.5.A sonographic fetus would in many ways be the ultimate cyborg because（ ）.'>

A Cyborg Manifesto is an essay written by Donna Haraway, in which the concept of the cyborg is a rejection of rigid boundaries, notably those separating “human” from “animal” and “human” from “machine”. She writes: “The cyborg does not dream of community on the

He is so careless with his spelling that he often （ ）letters in some words.

A.leaves out B.leaves off C.leaves in D.leaves for

t="" specialize="" as="" one="" might="" suppose,="" because="" certain="" raw="" materials="" happen="" to="" be="" available="" near="" particular="" village.="" clay="" suitable="" for="" pots="" is="" widely="" available.="" everyone="" knows="" how="" make="" pots,="" but="" not="" everybody="" does="" so.="" craft="" specialization="" reflects="" the="" social="" and="" political="" environment="" rather="" than="" natural="" environment.="" such="" promotes="" trade="" which="" first="" step="" in="" creating="" an="" alliance="" with="" enemy="" villages.="" contributes="" keeping="" peace,="" although="" it="" has="" prevented="" inter-village="" warfare.Among the Trobriand Islanders of the South Pacific, Malinowski found that only two out of several villages manufactured certain ceremonial items that were important in a regional exchange network called the kula ring. As among the Yanomani, this specialization was unrelated to the location of raw materials. We don't know why this specialization began, but we do know that it persisted within the kula ring, which allied several communities and island in a common trade network.1.In nonindustrial societies, how do people obtain the means of production?2.What does the sentence “manufacturing is often linked to age and gender” in paragraph 2 mean?3.In regard to technology, how do nonindustrial societies differ from industrial societies?4.The reason why some nonindustrial societies promote specialization is that （ ）.5.The author compared Trobriand Islanders and the Yanomani to imply that （ ）.'>

Like land, labour is means of production. In nonindustrial societies, access to both land and labour comes through social links such as kinship, marriage, and descent. Mutual aid in production is merely one aspect of ongoing social relationships that are expressed on many other occasions.Nonindustrial societies contrast with industrial nations in regard to another means of production-technology. In bands and tribes manufacturing is often linked to age and gender. Women may weave and men make pottery or vice versa. Most people of a particular age and gender share the technical knowledge associated with that age and gender. If married women customarily make baskets, most married women know how to make baskets. Neither technology nor technical knowledge is as specialized as it is in states.However, some tribal societies do promote specialization. Among the Yanomani of Benezuela and Brazil, for instance, certain villages manufacture clay pots and others make hammocks. They don't specialize as one might suppose, because certain raw materials happen to be available near particular village. Clay suitable for pots is widely available. Everyone knows how to make pots, but not everybody does so. Craft specialization reflects the social and political environment rather than the natural environment. Such specialization promotes trade which is the first step in creating an alliance with enemy villages. Specialization contributes to keeping the peace, although it has not prevented inter-village warfare.Among the Trobriand Islanders of the South Pacific, Malinowski found that only two out of several villages manufactured certain ceremonial items that were important in a regional exchange network called the kula ring. As among the Yanomani, this specialization was unrelated to the location of raw materials. We don't know why this specialization began, but we do know that it persisted within the kula ring, which allied several communities and island in a common trade network.1.In nonindustrial societies, how do people obtain the means of production?2.What does the sentence “manufacturing is often linked to age and gender” in paragraph 2 mean?3.In regard to technology, how do nonindustrial societies differ from industrial societies?4.The reason why some nonindustrial societies promote specialization is that （ ）.5.The author compared Trobriand Islanders and the Yanomani to imply that （ ）.

A.By land and labour B.Through social links C.By mutual aid D.By many other occasions.
问题2：
A.Pe

I apologize if I （ ）you, but I assure you it was unintentional.

A.offend B.had offended C.should have offended D.might have offended