[单项选择]1 For the Greeks, beauty was a virtue: a kind of excellence. Persons then were assumed to be what we now have to call—lamely, enviously—whole persons. If it did occur to the Greeks to distinguish between a person’s "inside" and "outside," they still expected that inner beauty would be matched by beauty of the other kind. The well-born young Athenians who gathered around Socrates found it quite paradoxical that their hero was so intelligent, so brave, so honorable, so seductive—and so ugly. One of Socrates’ main pedagogical acts was to be ugly—and teach those innocent, no doubt splendid-looking disciples of his how full of paradoxes life really was.
2 They may have resisted Socrates’ lesson. We do not. Several thousand years later, we are more wary of the enchantments of beauty. We not only split off—with the greatest facility—the "inside"(character, intellect) from the "outside" (looks); but we are actually surprised when someone who is beautiful is also intelligent, talented,

[单项选择]1 For the Greeks, beauty was a virtue: a kind of excellence. Persons then were assumed to be what we now have to call—lamely, enviously—whole persons. If it did occur to the Greeks to distinguish between a person’s "inside" and "outside," they still expected that inner beauty would be matched by beauty of the other kind. The well-born young Athenians who gathered around Socrates found it quite paradoxical that their hero was so intelligent, so brave, so honorable, so seductive—and so ugly. One of Socrates’ main pedagogical acts was to be ugly—and teach those innocent, no doubt splendid-looking disciples of his how full of paradoxes life really was.
2 They may have resisted Socrates’ lesson. We do not. Several thousand years later, we are more wary of the enchantments of beauty. We not only split off—with the greatest facility—the "inside"(character, intellect) from the "outside" (looks); but we are actually surprised when someone who is beautiful is also intelligent, talented,

[简答题]Source Text 1: For the Greeks, beauty was a virtue: a kind of excellence. Persons then were assumed to be what we now have to call--lamely, enviously-- wholepersons. If it did occur to the Greeks to distinguish between a person’s "inside" and "outside," they still expected that inner beauty would be matched by beauty of the other kind. The well-born young Athenians who gathered around Socrates found it quite paradoxical that their hero was so intelligent, so brave, so honorable, so seductive-- and so ugly. One of Socrates’ main pedagogical acts was to be ugly-- and to teach those innocent, no doubt splendid-looking disciples of his how full of paradoxes life really was. They may have resisted Socrates’ lesson. We do not. Several thousand years later, we are more waryof the enchantments of beauty. We not only split off--with the greatest facility--the ’inside" (character, intellect) from the "outside" (looks); but we are actually surprised when someone who is beautiful is also in

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The ancient Greeks developed basic memory systems called Mnemonics. The name is (36) from their Goddess of Memory, Mnemosene. In the ancient world, a trained memory was an (37) asset, particularly in public life. There were no (38) devices for taking notes, and early Greek orators(演说家) delivered long speeches with great (39) because they learned the speeches using Mnemonic systems.
The Greeks discovered that human memory is(40) an associative process that it works by linking things together. For example, think of an apple. The (41) your brain registers the word "apple", it (42) the shape, color, taste, smell and (43) of that fruit. All these things are associated in your memory with the word "apple".
(44) . An example could be when you think about a lecture you have had. This could trigger a memory about what you were talking about through that lecture, which can then trigger anothe