5 CHAPTER one

人生五章英文版人生五章的英文版内容如下：The first chapter of life is about the cradle, the second chapter is about childhood, the third chapter is about growing up, the fourth chapter is about love, and the last chapter is about old age.In the first chapter of life, we are like a blank piece of paper, waiting for the world to write on us. We are small and weak, relying on others to take care of us. We cry when we are hungry or wet, and smile when we are happy.In the second chapter of life, we start to discover the world around us. We explore, learn, and play. We ask questions about everything and anything, and try to understand the world through our experiences. We make friends and have fun together.In the third chapter of life, we start to grow up and become more independent. We start to make our own choices and decisions, and start to understand the responsibilities that come with adulthood.We may also start to fall in love, and experience the sweetness and bitterness of love.In the fourth chapter of life, we start to understand the deeper meaning of love. We may get married and have children, and become a part of a family. We learn to care for others and share our happiness and sorrows with them. We also learn to face challenges and difficulties, and find ways to overcome them.In the last chapter of life, we start to slow down and enjoy the simple things in life. We may no longer be as active as before, but we still have dreams and goals. We cherish every moment with our family and friends, and try to make the most of every day. We look back on our life and reflect on our experiences, learning from them and passing them down to the next generation.In conclusion, life is like a book with five chapters. Each chapter has its own unique meaning and value, and each chapter contributes to the story of our life. No matter where we are in life, we should cherish every moment and make the most of it.。

Chapter 5 Methods in Translation—— Foreignization and Domestication 翻译的方法——异化与归化——Also on the Cultural Awareness in Translation兼谈翻译中的文化意识5.1 Background of Cultural Studies in Translation— A Brief IntroductionCultural studies in translation began in the 1980s in China and boomed in the 1990s.In 1984, Wang Zuoliang said in his Cultural Comparison in Translation “a translator is dealing with individual words, but what he faces is two different cultures. ( 译者“处理的是个别的词,他面对的则是两大片文化。

）He advocated that every translator should become “a cultural man in real sense真正意义上的文化人”(郭建中，2000：2-3）Eugene Nida said in his important book Language, Culture and Translation（1993：110）: “For truly successful translating, biculturalism is even more important than bilingualism, since words only have meanings in terms of the cultures in which they function” . （就真正成功的翻译而言,熟悉两种文化甚至比掌握两种语言更重要,因为词语只有在起作用的文化背景中才有意义。

The Richest Man inBabylonGeorge S. ClasonTable of Contents Recognitions (3)Introduction (5)Chapter 1: The Man Who Desired Gold (7)Chapter 2: The Richest Man In Babylon (9)Chapter 3: Seven Cures For A Lean Purse (12)Chapter 4: Meet The Goddess Of Good Luck (14)Chapter 5: The Five Laws Of Gold (15)Chapter 6: The Gold Lender Of Babylon (17)Chapter 7: The Walls Of Babylon (19)Chapter 8: The Camel Trader Of Babylon (20)Chapter 9: The Clay Tablets From Babylon (22)Chapter 10: The Luckiest Man In Babylon (23)Chinese Version中文版信息 (26)About 关于中国思库网 (27)※Recognitions※1. From Masters●I often give this book out as a gift whenever a person younger than me asks for my advice on money. I always present this book to them saying if you read it and do as it says, it will work magic. It really contains excellent, time tested advice, and would make a good gift for someone in their early 20s who is on their own for the first time, and struggling.——Napleon Hill2. From Editors●Million of readers have been helped by the famous "Babylonian Parables" .●It is an excellent financial book. An inspirational guide to personal money problems which presents eleven ancient Babylonian tales revealing the way to financial success.●This book holds all the secrets to acquiring money, keeping money, and making money earn more money.●Book Description: The inspiring multi-million-copy bestselling classic. It′s been hailed as the greatest of all inspirational works on the subject of thrift and financial planning. This celebrated bestseller offers an understanding of-and a solution to-personal money problems. The original money-management favorite is still the best!3. From ●I wish I had read this book when I was 20. This simple, easy to read book delivers a powerful message.When my Nephew graduated from college, I gave him a copy of this book. I hope he′s wise enough to read it and apply the lessons.●This is NOT a book that you will want to read only once and put away, you will NEED to read this over and over until the ideas saturate both your conscious and subconscious minds and until the ideas become habits. Then you will achieve some real results.●It contains powerful information , will teach you the philosophy of the wealthy. And how you can achieve great wealth in any economic condition. This Great book should be mandatory reading in schools. I submit that if it was, we would have a financially stronger America.●Someone tried to GIVE me this book when I was 14 years old. Sadly, I didn’t have the sense to see how valuable this book was. It would be another 12 years before I finally sat down to read it. It drives me nuts to this day that I wasted those 12 years!●Great, Timeless advice, Truly unique - this book is a gem! Buy it and read it over and over again, as I have! Then buy few more for your closest friends - they make great Birthday gifts.●I wish I had read this when I was 18 instead of when I was 30. I read this several years agoand have been paying myself first ever since. I can′t wait to read this to my daughters as a bedtime story when they are old enough.●I first heard about this book 17 years ago and have to admit, I hated it! I thought it was stupid, like feel good stuff that has no substance. But Mr. Rohns words of wisdom kept echoing in my mind. So I read it over and over until the principles were imbedded into my mind. Soon, after the fifth reading, the principles became habits for me. My wealth accumulated at a very rapid rate. I was no longer wasting money.●A book is must reading for anyone who wants to achieve maximum financial success. Highly recommended. Read and use the principles in this book. It will make all the difference in the world. Great book that really works--if you use it.●A book must read for all future and current wealth builders, I have personally met a dozen millionaires who attribute reading this book to creating wealth and financial independence. This book is easy enough and short enough to be read in one night. I recommend that you read it every night for a month until the ideas seep into your soul.●This incredible book has been a best seller for over 8 decades. The Best of the Best in Books. I can′t say enough good things about this book. I love this book. I recommend this book to everyone of my friends and clients.●When I discovered this book I realized for the first time that success can be planned. There are systems that can be put in place that will guide you financially towards success. This book is essential for everyone that is trying to get out of the mundane ness of living from paycheck to paycheck.●V ery pedagogical. The author organizes the book as if telling the legend of the richest man in Babylon. It makes the material more accessible. The principles outlines are good too. Of course, I won′t really know until later in my life，but they seem sensible and have had what I consider a good impact on my life.IntroductionAhead of you stretch your future like a road leading into the distance. Along that road are ambitions you wish to accomplish... righteous desires you wish to gratify.To bring your ambitions and desires to fulfillment, you must be successful with money. Use the financial principles made clear in the pages which follow. Let them guide you away from depravity to that happier life that possessing financial resources makes possible.Like the law of gravity, financial principles are universal and unchanging. May they prove for you, as they have proven for so many others, a sure key to a prosperous life.Please continue reading and enjoy this inspirational work..Yours in abundance!John M. MurphyBabylonIn the pages of history, there lives no city more glamorous than Babylon. Babylon is an outstanding example of man's ability to achieve great things, using whatever means are at his disposal. All of its riches were man-made.The exceptional rulers of Babylon live in history because of their wisdom, enterprise and justice. As a city, it no longer exists and the whole valley is an arid wasteland. No-one knew of its existence until archeologists made discoveries in their excavations. There are hundreds of thousands of clay tablets that have been recovered to enlighten us as to the advanced nature of the inhabitants. They have the first known astronomers, engineers, mathematicians, financiers and first written language.Know for its massive walls around the city, the city has fallen, never to rise again, but toitcivilization owes much. The wisdom of Babylon lives on...George Samuel ClasonGeorge Samuel Clason was born in Louisiana, Missouri, on November 7, 1874. He attended the University of Nebraska and served in the United States Army during the Spanish-American War. Beginning a long career in publishing, he founded the Clason Map Company of Denver, Colorado and published the first road atlas of the United States and Canada. In 1926, he issued the first in a series of pamphlets on thrift and financial success, using parables set in ancient Bablyon to make each of his points.These were distributed in large quantities by banks and insurance companies and became familiar to millions, the most famous being "The Richest Man in Bablyon," the parable which has impacted the lives of millions of people. These "Babylonian Parables" have become a modern inspirational classic.Chapter 1: The Man Who Desired Gold“…he gazed sadly at his simple home and the open workshop in which stood a partially completed chariot.His wife frequently appeared at the door. Her furtive glances in his direction reminded him that the meal bag was almost empty and he should be at work.”Bansir, the chariot builder, was too engrossed in his own problem to be bothered by the noise of industry within the walls of Babylon. The city was a mix of grandeur and squalor –incredible displays of wealth and the direst poverty. Bansir could not understand why he worked so hard and was still numbered amongst the lowly.He was so caught up with his deliberations that he was not aware of his friend Kobbi walking towards him playing his lyre. Kobbi’s elaborate salute went unnoticed, much less his request for ‘two humble shekels’!“If I did have two shekels,” Bansir responded gloomily, “to no one could I lend them – not even to you, my best of friends; for they would be my fortune – my entire fortune. No one lends his entire fortune, not even to his best friends.”Shocked, Kobbi listened to Bansir recall his day dream. Bansir dreamt he was a man of means and enjoyed the glorious feeling of contentment and surplus gold flowing from his purse.“…so why should such pleasant feelings as it aroused turn thee into a glum statue on the wall?”said Kobbi. “Why indeed! Because when I awoke and remembered how empty was my purse, a feeling of rebellion swept over me.” Let us talk it over together…Recalling their days as young men, Bansir and Kobbi touched on their experiences with money. They had earned so much gold over the years but did not have anything to show for it. They both had hoped that one day, prosperity would be bestowed upon them! They were coming to the realization that such a blessing was not imminent, often planning and scheming that their families didn’t go hungry. Bansir’s dismal mood soon caught hold with Kobbi, both of them entirely miserable reaching their threshold and coming up with their best idea yet!“We do not wish to go on year after year living slavish lives. Working working, working! Getting nowhere.”Might we not find out how others acquire gold and do as they do? Kobbi inquired. “Perhaps there is somesecret we might learn if we but sought from those who knew," replied Bansir thoughtfully.They remembered a friend, Arkad, who they had schooled with who was `blessed with prosperify', and the city claimed to be `The Richest Man In Babylon'. They decided to consult Arkad."Thou makest me realize the reason why we have never found any measure of wealth. We never sought it!" ..." In those things toward which we exerted our best endeavors we succeeded. It biddeth us to learn more that we may prosper more. With a new understanding we shall find more honorable ways to accomplish our desires.""Let us go to Arkad this very day", Bansir urged.Bansir and Kobbi proceeded to gather a group of boyhood friends who had need of the same guidance.Chapter 2: The Richest Man In BabylonArkad was famed across the land for his great wealth, liberality, and generosity with family and charity. The group that Bansir and Kobbi had assembled opened up their discussion with some interesting perceptions about life.“Why then should a fickle fate single you out to enjoy all the good things of life and ignore us who are equally deserving?”“If you have not acquired more than a bare existence in the years since we were youths, it is because you have either failed to learn the laws that govern the building of wealth, or else you do not observe them. ‘Fickle fate’is a vicious goddess who brings no permanent good to anyone…makes wanton spenders, who soon dissipate al they receive.”Easy money doesn’t stick around is what Arkad preaches. So true. Think of people close to you who have won lotteries and the like. The far majority are without today!Arkad was asked the obvious question about how he has acquired his fortune. He made an assessment from his early years that the things that brought happiness and contentment were magnified by the existence of wealth.“Wealth is power. With wealth many things are possible.”When he had this realization, he decided to claim his share of the good things of life because he would not be satisfied with the lot of a poor man. He determined the following;1. He would have to immerse himself and study wealth accumulation.2. Once learned, he would follow the laws and do it well.Arkad explained to the group that there were two types of learning. One was the things we learned and knew, the other the training that taught us how to find out what we don’t know.Arkad found employment as a scribe and labored for many months without anything to show for it.One of Arkad’s clients, a wealthy man called Algamish, wanted a job done over night. Arkad in exchange for such prompt service requested Algamish to inform him as to how he may too become wealthy.The first piece of advice from Algamish - “I found the road to wealth when I decided that a part of all I earned was mine to keep.” The advice to save no less than a tenth of what Arkad earned was the start of a transformation. “Every gold piece that you save is a slave to work for you. Every copper it earns is its child that also can earn for you.”When Arkad met up with Algamish twelve months later, he had saved a tenth of his earnings but had given it to Azmur the Bricklayer to invest in rare jewels. This was where Algamish’s next piece of advice was to make a change for Arkad.“Every fool must learn,”he growled, “but why trust the knowledge of a Brick maker about jewels?”…“next time if you would have advice about jewels, go to the jewel merchant.”“Advice is one thing that is freely given away, but watch that you take only what is worth having.”The jewels the Brick maker bought were worthless and Arkad learnt the lesson. The habit to save was now fully entrenched so he quickly amassed more gold. After another twelve months, Algamish returned to meet with Arkad. Arkad reported that he had been loaning his savings to Agger the Shieldmaker who was paying interest on the borrowings. Some of his gold he was using for feasts and buying luxurious items. Algamish advised further;“You do eat the children of your savings.”“Then how do you expect them to work for you? And how can they have children that will also work for you? First get thee an army of golden slaves and then many a rich banquet may you enjoy without regret.”Another 24 months passes and Algamish compliments Arkad on his rigid adherence to his teachings.“Arkad,” he continued, “you have learned the lessons well. You first learned to live on less than you earn. Next you learned to seek advice from those who were competent…and. Lastly, you have learned to make gold work for you.”Arkad had learned how to acquire money, how to keep it and how to use it. Algamish made Arkad an offer he couldn’t refuse – to work with him and share in his estate. One of the group Arkad was addressing commented that he was fortunate to be made an heir. Arkad replied, “Fortunate only in that I had the desire to prosper before I first met him.”“Opportunity is a haughty goddess who wastes no time with those who are unprepared.”“Will power is but the unflinching purpose to carry a task you set for yourself to fulfillment.”“When I set a task for myself, I complete it. Therefore, I am careful not to start difficult andimpractical tasks, because I love leisure.”“Wealth grows wherever men exert energy.”Arkad explains that you must live with the thought that;"A part of all I earn is mine to keep." Think about it morning, noon and night."Impress yourself with the idea. Fill yourself with the thought." "As it grows it will stimulate you."Make gold be your slave. Seek wise counsel.The group thanked Arkad for the discussion and dispersed - some silent and still not understanding, sarcastic thinking that Arkad should divide his massive fortune with them! Others walked away with a new light in their eyes and frequently counseled with Arkad who gave freely of his wisdom.Chapter 3: Seven Cures For A Lean PurseGood King Sargon was lamenting the state of the city. The rich were getting richer and poor poorer. All of the gold of the city has found its way into the hands of “a few very rich men of our city.”“Why should so few men be able to acquire all the gold?” said the King. “Because they know how,” replied the Chancellor. “One may not condemn a man for succeeding because he knows how.” “Who knows best in all our city how to become wealthy, Chancellor? Asked the King.“Thy question answers for itself, your majesty. Who has amassed the greatest wealth in Babylon?” “Arkad ” replied the Chancellor.Arkad was invited to appear before the King. The start of the conversation sums up the topic.“How beamiest thou so wealthy?”“You hardest nothing to start with?” asked the King“Only a great desire for wealth. Besides this, nothing.” stated Arkad.“Is there any secret to acquiring wealth? Can it be taught?” asked the King.“It is practical, your majesty. That which one man knows can be taught to others.” replied Arkad.The King wished for the knowledge that Arkad had accrued to be shared with the city folk. The King selected the ‘Chosen Hundred ” to sit with Arkad. The great man stood before the hundred and explained how he had had nothing as a youth other than an empty purse. He sought every remedy for a lean purse and found seven. The Seven Cures for a Lean Curse;1. Start thy purse to fattening“For every ten coins thou placest within thy purse take out for use but nine. Thy purse will start to fatten at once and its increasing weight will feel good in thy hand and bring satisfaction to thy soul.”2. Control thy expenditures“Budget thy expenses that thou mayest have coins to pay for thy necessities, to pay for thy enjoyments and to gratify thy worthwhile desires without spending more than nine-tenths of thy earnings.”3. Make thy gold multiply“Put each coin to laboring that it may reproduce its kind even as flocks of the field and help tobring to thee income, a stream of wealth that shall flow constantly into thy purse.”4. Guard thy treasures from loss"Guard thy treasure from loss by investing only where thy principle is safe, where it may be reclaimed if desirable, and where thou will not fail to collect a fair rental. Consult with wise men. Secure the advice of those experienced in the profitable handling of gold. Let their wisdom protect thy treasure from unsafe investments."5. Make of thy dwelling a profitable investment "Own thy own home."6. Insure a future income"Provide for in advance for the needs of thy growing age and the protection of thy family."7. Increase thy ability to earn"Cultivate thy own powers, to study and become wiser, to become more skilful, to act as to respect thyself."Arkad ended his lecture urging the hundred that there is more gold than you can dream of, abundance for all, so go forth "grow wealthy, as is your right."Chapter 4: Meet The Goddess Of Good Luck"If a man be lucky, there is no foretelling thepossible extent of his good fortune. Pitch himinto the Euphrates and like as not he will swim out with a pearl in his hand." - Babylonian ProverbArkad continues to address the King's Chosen Hundred. Is there a way to attract good luck?Most would think first of the gamıng tables. When a man plays the games, the chances for profit are always against him and in favor of the game keeper. Even if he were to win, do the winnings bring permanent benefit? As Arkad says, "I am unable to name a single one who started his success from such a source."Is it not natural if we conclude a profitable transaction to consider it not good luck but a just reward for our efforts? "Why not consider the successes we almost enjoyed but which escaped us, happenings which could have been more profitable. They would have been rare examples of good luck if they had actually happened.""Good luck waits to come to that man who accepts opportunity."We all have countless situations where we regret afterwards not acting swiftly enough. Procrastination very often gets in the way of good luck! We desire riches, yet, how often when opportunity presents itself, the spirit of procrastination urges delays in our acceptance and we become our own enemy.Some of us grasp opportunity by the horns and move towards gratifying our deepest desires, while the majority hesitate, falter and fall behind."To attract good luck to oneself, it is necessary to take advantage of opportunities.""Men of action are favored by the Goddess of Good Luck."Chapter 5: The Five Laws Of Gold“A bag heavy with gold or a clay tablet carved with words of wisdom; if thou hadst thy choice, which wouldst thou choose?”Most people would take the gold and run right?! Ignore the wisdom, waste the gold and come whining when there is naught.“Gold is reserved for those who know its laws and abide by them.”In other words, listen in and follow these simple lessons. Nomasir, Arkad ’s son wasn ’t like any other wealthy heir. He had to earn his inheritance, for Arkad did not approve of giving without evidence of the ability to acquire, protect and multiply wealth.Nomasir was given one bag of gold and a carved tablet with the five laws of gold. He was then sent away to experience the world, learn the laws and come back to his inheritance in ten years a capable and worthy man.Ten years passed and like it was yesterday, Nomasir stood before Arkad to give an account of the last ten years.“Thou gave me liberally of thy gold. Thou gave me liberally of thy wisdom. Of thy gold, alas! I must admit of a disastrous handling. It fled, indeed, from my experienced hands even as a wild hare flees at the first opportunity from the youth who captures it.”Nomasir goes onto to explain his misfortune with mishandling the initial bag of gold. He lost substantially with a wager, then buying a business that wasn ’t all it was portrayed to be and spending unwisely on numerous unnecessary purchases. In the end Nomasir sold his horses, his slave and robes in order that he may eat and have a place to sleep.“But in those bitter days, I remembered thy confidence in me, my father. Thou hadst sent me forth to become a man, and this I was determined to accomplish.” “I read most carefully thy words of wisdom, and realized that had I but sought wisdom first, my gold would not have been lost to me.”The Five Laws Of Gold1. Gold cometh gladly and in increasing quantity to any man who will put by not lessthanone-tenth of his earnings to create an estate for his future and that of his family.2. Gold labored diligently and contentedly for the wise owner who finds for it profitable employment, multiplying even as the flocks of the field.3. Gold clines to the protection of the cautious owner who invests it under the advice of wise men in its handling.4. Gold slipped away from the man who invests it in businesses or purposes with which he is not familiar or which are not approved by those skilled in its keeping.5. Gold flees the man who would force it to impossible earnings or who followeth the advice of tricksters and schemers or who trusts it to his own inexperience and romantic desires in investment.Nomasir began to slowly save coppers, then silver and finally adding to gold began making investments under the guidance of wise men. As the years wenton, his fortune grew at an increasing rate."Through my misfortunes, my trials and my success, I have tested time and time again the wisdom of the five laws of gold, my father, and proven them true in every test.""Wealth that comes quickly goeth the same way.""Wealth that stayed to give enjoyment and satisfaction to its owner comes gradually."Chapter 6: The Gold Lender Of BabylonRodan was feeling particularly pleased with himself. As he walked, he listened to the pleasant sound of gold pieces tinkling in his purse. He had never had so much gold in his possession – fifty pieces of gold!He was deliberating as to where and how to invest his fortune. He thought he should seek the guidance of Mathon, the Gold Lender.“Many men come to me for gold to pay for their follies, but as for advice, they want it not. Yet who is more able to advise than the lender of gold to whom many men come in trouble?”Rodan was slightly perplexed for his loving sister had requested some of his gold to borrow for her husbands (Araman) new business venture.“I will tell it to thee for thou shouldst know that to borrowing and lending there is more than the passing of gold from the hands of one to the hands of another.”“If you desire to help thy friend then do so in a way that will not bring thy friend’s burden upon thyself.”Mathon describes his loan process. He keeps a token chest, a token for each loan until it is repaid. Some tokens will always stay in the chest.The safest loan, he recounts, is where the borrower has possessions greater than the value of the one they desire. Such loans are based on property.If necessary, these can be sold to repay the loan. Others have the capacity to earn to repay the loan and interest. They will have income as long as they are honest and suffer no misfortune. Such loans are based on income.Others neither have property or enough income. Their borrowings are guaranteed by family or good friends.“I do not discourage borrowing gold. I encourage it. I recommend it if it be for a wise purpose.”Mathon has a decent screening process as well. In answer to Rodan’s question about lending to Araman - Mathon would never lend for his purpose.“His ambition, though worthy, is not practical and I would not lend him any gold.” It is easy to lend. If it is lent unwisely, it is difficult to get back.”“I like not idle gold, even less I like too much of risk.”Mathon’s parting words apply to borrower and lender.“Better a little caution than a great regret.”Chapter 7: The Walls Of BabylonBabylon endured for century after century because it was fully protected by one hundred and sixfy feet walls. Banzar was a valiant old warrior that stood guard at the passageway leading to the top of the ancient walls of Babylon. This day, as it lay siege, he has the vantage point for news. He was the closest to the conflict and first to hear of each new, frenzied attack. Many worried Babylonian people approached him to get the latest news.To the merchant who was concerned about his unprotected wife, Banzar said "Calm thyself, good merchant."The wife with a sick husband, Banzar retorted, "Back to thy husband. Tell him the gates are strong and withstand rams and scalers climbing the walls. Watch thy way."To the frightened child, Banzar reassured her, saying, "The walls of Babylon will protect you and mother and little brother and baby."After nearly four weeks of continuous battering, the walls of Babylon had once again repulsed it enemies."We cannot afford to be without adequate protection."It is strongly recommended that you obtain the original and unabridged version of the book here: /rm amo.htmChapter 8: The Camel Trader Of Babylon“The hungrier one becomes, the clearer one’s mind works.”Tarkad had not tasted food for two whole days. He ran into someone he would have preferred to avoid – the Camel Trader called Dabasir. Tarkad owed Dabasir copper and silver pieces.“Ill fortune pursues every man who thinks more of borrowing than of repaying.” said the large Dabasir as he sat eating in front of the famished Tarkad.“I did hear of a traveler just returned from Urfa of certain rich man who has a piece of stone so thin you can see through it.”“Tarkad? Thinkest all the world could look to a man a different color from what it is? Asked Dabasir.Dabasir, wanting to teach Tarkad a lesson or two began to tell him and the onlookers in the restaurant how he came to be a Camel Trader after being a slave in Syria.Dabasir borrowed from his friends and could not repay them. Things went from bad to worse. His wife returned to her father and he left Babylon. He fell in with robbers and were taken to Damascus and sold as slaves. Dabasir was purchased for two silver pieces by a Syrian desert chief and became a camel tender for his daughter who is intrigued with Dabasir’s background.“If a man has within him the soul of a free man, will he not become respected and honored in his own city in spite of his misfortune?”“Have you a desire to repay the just debts you owe in Babylon? She parried.“Yes I have the desire, but see no way.” Said Dabasir.“…thou hast but the contemptible soul of a slave. No man is otherwise who cannot respect himself and no man can respect himself who does not repay honest debts.”Dabasir’s debts were his enemy and he had been run out of town. If he had stood up and fought like a man, he would have found respect.“If I had the soul of a free man, I would force my way back into Babylon, repay the people who had trusted me, bring happiness to my wife who truly loved me and bring peace and contentment to me parents.”。

Chapter one Invitations to languageReference keysI 1. verbal 2. productivity.3 metalingual function 4. yo-he-ho 5. Pooh-pooh 6. contact 7. language 8. descriptive 10. diachronic linguistic 11. langue 12. competence 13. arbitrary vocal 14. scientific ,language 15. descriptive, prescriptive 16. Synchronic, diachronic 17. abstract, realization 18. knowledge, realization 19. arbitrariness 20. displacement 21 sounds, meaning 22. transmittedII. 1. B 2.B 3. C 4. A 5. C. 6.C 7.C 8.C 9.B 10.D 11. A 12.C III. 1.T 2.F 3.T 4.F 5.T 6.T 7.T 8.F 9.T 10.F 11.F 12.T 13.F 14.T 15.F 16.F 17.T18.T19.F20.TVI. Questions1.What are the attributes of language that must be included in thedefinition of language?Language is a means of verbal communication. It includes the following attributes: language has system; it is vocal and arbitrary; it is a human and social activity; it is non-instinctive and is related to culture; language changes with time.2. If language is partially defined as communication, can we all say the voices that dogs make are languages? Why or why not?No.It is observed that dogs may use barking to express anxiety, submission and threats, but it is very different from human language inmany aspects. Firstly, human language has two systems: the system of sound and the system of meaning. So language is a system by which sounds and meanings are related. But dogs’ voice has not the two sets of structures. Second, The creative use language is unique to human beings. But dogs can not segment speech sounds, nor can they form an infinite set of utterance from a finite set of units by use of limited rules. Third, Dogs’ voice is only emotional response to particular stimuli, and have no way to express their feelings yesterday or their imaginations tomorrow. But human beings can talk about things at present, in the past or in the future, and things real or imagined.3. Point our three major differences between linguistics and traditional grammar.略4.What kind of evidence supports the idea that language is culturally transmitted.略5.One of he main features of our human language is arbitrariness. Can you briefly explain what feature it refers to? Support your argument with examples.Language is arbitrary in the sense that there is no intrinsic connection between the sounds that people use and the objects to which these sounds refer. The fact that different languages have different words for the sameobject is a good illustration of the arbitrary nature of language,. It is only our tacit agreement of utterance and concept at work and not any innate relationship bound up in the utterance. A typical example to illustrate the “arbitrariness” of language is “ a rose by any name would smell as sweet”。

Martin Luther King Speech - Where do we go from hereSouthern Christian Leadership ConferenceAtlanta, Georgia16 August 1967Now, in order to answer the question, "Where do we go from here?" which is our theme, we must first honestly recognize where we are now. When the Constitution was written, a strange formula to determine taxes and representation declared that the Negro was 60 percent of a person. Today another curious formula seems to declare he is 50 percent of a person. Of the good things in life, the Negro has approximately one half those of whites. Of the bad things of life, he has twice those of whites. Thus half of all Negroes live in substandard housing. And Negroes have half the income of whites. When we view the negative experiences of life, the Negro has a double share. There are twice as many unemployed. The rate of infant mortality among Negroes is double that of whites and there are twice as many Negroes dying in Vietnam as whites in proportion to their size in the population.2 In other spheres, the figures are equally alarming. In elementary schools, Negroes lag one to three years behind whites, and their segregated schools receive substantially less money per student than the white schools. One twentieth as many Negroes as whites attend college. Of employed Negroes, 75 percent hold menial(卑贱的)jobs.3 This is where we are. Where do we go from here? First, we must massively assert our dignity and worth. We must stand up amidst(尽管存在…情况) a system that still oppresses us and develop an unassailable(攻不破的) and majestic sense of values. We must no longer be ashamed of being black. The job of arousing manhood within a people that have been taught for so many centuries that they are nobody is not easy.Depiction描写叙述of Blackness and Negro Contributions4 Even semantics have conspired to make that which is black seem ugly and degrading. In Roget's Thesaurus(同义词词典) there are 120 synonyms for blackness and at least 60 of them are offensive, as for example, blot(污渍), soot(煤烟),( grim)糟糕的, devil(魔鬼) and foul. And there are some 134 synonyms for whiteness and all are favorable, expressed in such words as purity, cleanliness, chastity(贞洁淳朴) and innocence. A white lie is better than a black lie. The most degenerate(堕落的) member of a family is a "black sheep.(害群之马)" Ossie Davis has suggested that maybe the English language should be reconstructed so that teachers will not be forced to teach the Negro child 60 ways to despise(鄙视) himself, and thereby perpetuate使永存his false sense of inferiority, and the white child 134 ways to adore himself, and thereby perpetuate his false sense of superiority.5 The tendency to ignore the Negro's contribution to American life and to( strip him of剥夺) his personhood(人格), is as old as the earliest history hooks and as contemporary as the morning's newspaper. To upset this cultural homicide(杀人行为), the Negro must rise up(起义) with an affirmation(主张) of his own Olympian(庄严的)manhood(人格). Any movement for the Negro's freedom that overlooks(忽视) this necessity is only waiting to be buried. As long as the mind is enslaved, the body can never be free. Psychological freedom, a firm sense of self-esteem, is the most powerful weapon against the long night of physical slavery. No Lincolnian(林肯作风的) Emancipation(解放) Proclamation (宣告)or Johnsonian Civil Rights Bill can totally bring thiskind of freedom. The Negro will only be free when he reaches down to the inner depths of his own being(他自己的生存) and signs with the pen and ink of assertive(坚定而自信的)manhood his own Emancipation Proclamation. And, with a spirit straining(变形) toward true self-esteem, the Negro must boldly throw off the manacles(手铐)of self-abnegation(自欺欺人) and say to himself and to the world, "I am somebody. I am a person. I am a man with dignity and honor. I have a rich and noble history. How painful and exploited（剥削的）that history has been. Yes, I was a slave through my foreparents and I am not ashamed of that. I'm ashamed of the people who were so sinful to make me a slave." Yes, we must stand up and say, "I'm black and I'm beautiful," and this self-affirmation is the black man's need, made compelling（必须承认的）by the white man's crimes against him.6 Another basic challenge is to discover how to organize our strength in terms of economic and political power. No one can deny that the Negro is in dire need of（急需）this kind of legitimate power. Indeed, one of the great problems that the Negro confronts is his lack of power. From old plantations（种植园）of the South to newer ghettos（贫民区）of the North, the Negro has been confined to a life of voicelessness沉默and powerlessness. Stripped of the right to make decisions concerning his life and destiny命运he has been subject to the authoritarian（专制独裁者）and sometimes whimsical（异想天开的）decisions of this white power structure. The plantation and ghetto were created by those who had power. both to confine those who had no power and to perpetuate their powerlessness. The problem of transforming the ghetto, therefore, is a problem of power confrontation（对抗）of the forces of power demanding change and the forces of power dedicated to the preserving of the status quo. Now power properly understood is nothing but the ability to achieve purpose. It is the strength required to bring about social, political and economic change. Walter Reuther defined power one day. He said, "Power is the ability of a labor union like the U.A.W. to make the most powerful corporation in the world, General Motors, say 'Yes' when it wants to say 'No.' That's power."7 Now a lot of us are preachers（说教者）, and all of us have our moral convictions and concerns, and so often have problems with power. There is nothing wrong with power if power is used correctly. You see, what happened is that some of our philosophers got off base. And one of the great problems of history is that the concepts of love and power have usually been contrasted as opposites - polar opposite that love is identified with a resignation（顺从）of power, and power with a denial of love.8 It was this misinterpretation that caused Nietzsche尼采, who was a philosopher of the will to power, to reject the Christian concept of love. It was this same misinterpretation which induced Christian theologians （神学家）to reject the Nietzschean philosophy of the will to power in the name of the Christian idea of love. Now, we've got to get this thing right. What is needed is a realization that power without love is reckless（轻率鲁莽的）and abusive（攻击性的）, and love without power is sentimental and anemic（贫血的）. Power at its best is love implementing the demands of justice, and justice at its best is power correcting everything that stands against love. And this is what we must see as we move on. What has happened is that we have had it wrong and confused in our own country, and this has led Negro Americans in the past to seek their goals through power devoid（缺乏）of love and conscience.9 This is leading a few extremists today to advocate for Negroes the same destructive and conscienceless power that they have justly abhorred（厌恶）in whites. It is precisely this collision of immoral power with powerless morality which constitutes the major crisis of our times. ↑political power10 We must develop a program that will drive the nation to a guaranteed annual income. Now, early in this century this proposal would have been greeted with ridicule and denunciation（谴责）, as destructive of initiative and responsibility. At that time economic status was considered the measure of the individual's ability and talents. And, in the thinking of that day, the absence of worldly goods indicated a want of industrious（勤劳的）habits and moral fiber. We've come a long way in our understanding of human motivation and of the blind operation of our economic system. Now we realize that dislocations（脱位混乱）in the market operations of our economy and the prevalence of discrimination thrust people into（投身于）idleness（闲散）and bind them in constant or frequent unemployment against their will. Today the poor are less often dismissed, I hope, from our consciences by being branded as inferior or incompetent. We also know that no matter how dynamically the economy develops and expands, it does not eliminate all poverty.11 The problem indicates that our emphasis must be twofold. We must create full employment or we must create incomes. People must be made consumers by one method or the other. Once they are placed in this position we need to be concerned that the potential of the individual is not wasted. New forms of work that enhance the social good will have to be devised for those for whom traditional jobs are not available. In I879 Henry George anticipated （预料，预见）this state of affairs when he wrote in Progress and Poverty:12 The fact is that the work which improves the condition of mankind, the work which extends knowledge and increases power and enriches literature and elevates thought, is not done to secure a living. It is not the work of slaves driven to their tasks either by the task, by the taskmaster(工头), or by animal necessity. It is the work of men who somehow find a form of work that brings a security for its own sake and a state of society where want(缺乏) is abolished.13 Work of this sort could be enormously increased, and we are likely to find that the problems of housing and education, instead of preceding the elimination of poverty, will themselves be affected if poverty is first abolished. The poor transformed into purchasers will do a great deal on their own(靠自己的力量) to alter housing decay. Negroes who have a double disability will have a greater effect on discrimination when they have the additional weapon of cash to use in their struggle.14 Beyond these advantages, a host of(大量的)positive psychological changes inevitably will result from widespread economic security. The dignity of the individual will flourish when the decisions concerning his life are in his own hands, when he has the means to seek self-improvement(自我修养). Personal conflicts among husbands, wives and children will diminish when the unjust measurement of human worth on the scale of dollars is eliminated .15 Now our country can do this. John Kenneth Galbraith said that a guaranteed annual income could be done for about twenty billion dollars a year. And I say to you today, that if our nation can spend thirty-five billion dollars a year to fight an unjust, evil war in Vietnam, and twenty billion dollars to put a man on the moon, it can spend billions of dollars to put God's children on their own two feet right here on earth.16 Now, let me say briefly that we must reaffirm our commitment to nonviolence. I want to stress this. The futility(无益无用) of violence in the struggle for racial justice has been tragically etched(腐蚀) in all the recent Negro riots. Yesterday, I tried to analyze the riots and deal with their causes. Today I want to give the other side. There is certainly something painfully sad about a riot. One sees screaming youngsters and angry adults fighting hopelessly and aimlessly againstimpossible odds. And deep down(事实上) within them, you can even see a desire for self-destruction自杀, a kind of suicidal longing.17 Occasionally Negroes contend(主张) that the 1965 Watts riot and the other riots in various cities represented effective civil rights action. But those who express this view always end up with stumbling(出错的) words when asked what concrete gains have been won as a result. At best, the riots have produced a little additional antipoverty money allotted(分配摊派) by frightened government officials, and a few water-sprinklers to cool the children of the ghettos. It is something like improving the food in the prison while the people remain securely incarcerated(监禁) behind bars. Nowhere have the riots won any concrete improvement such as have the organized protest demonstrations. When one tries to pin down迫使作出决定advocates of violence as to what acts would be effective, the answers are blatantly(看穿了地) illogical. Sometimes they talk of overthrowing(推翻) racist state and local governments and they talk about guerrilla warfare. They fail to see that no internal revolution has ever succeeded in overthrowing a government by violence unless the government had already lost the allegiance(拥护) and effective control of its armed forces. Anyone in his right mind knows that this will not happen in the United States. In a violent racial situation, the power structure has the local police, the state troopers(骑兵), the National Guard(国民警卫军、后备役)and, finally, the Army to call on—all of which are predominantly white. Furthermore, few if any violent revolutions have been successful unless the violent minority had the sympathy and support of the nonresistant majority. Castro may have had only a few Cubans actually fighting with him up in the hills, but he could never have overthrown the Batista regime(政权) unless he had the sympathy of the vast majority of Cuban people.18 It is perfectly clear that a violent revolution on the part of American blacks would find no sympathy and support from the white population and very little from the majority of the Negroes themselves. This is no time for romantic illusions and empty philosophical debates about freedom. This is a time for action. What is needed is a strategy for change, a tactical program that will bring the Negro into the mainstream of American life as quickly as possible. So far, this has only been offered by the nonviolent movement. Without recognizing this we will end up with solutions that don't solve, answers that don't answer and explanations that don't explain.19 And so I say to you today that I still stand by nonviolence. And I am still convinced that it is the most potent(威力大的)weapon available to the Negro in his struggle for justice in this country. And the other thing is that I am concerned about a better world. I'm concerned about justice. I'm concerned about brotherhood. I'm concerned about truth. And when one is concerned about these, he can never advocate violence. For through violence you may murder a murderer but you can't murder. Through violence you may murder a liar but you can't establish truth. Through violence you may murder a hater, but you can't murder hate. Darkness cannot put out darkness. Only light can do that.20 And I say to you, I have also decided to stick to love. For I know that love is ultimately the only answer to mankind's problems. And I'm going to talk about it everywhere I go. I know it isn't popular to talk about it in some circles today. I'm not talking about emotional bosh when I talk about love, I'm talking about a strong, demanding love. And I have seen too much hate. I've seen too much hate on the faces of sheriffs(县司法长官) in the South. I've seen hate on the faces of too many Klansmen and too many White Citizens (Councilors议员) in the South to want to hate myself, because every time I see it, I know that it does something to their faces and their personalities and I say to myself that hate is too great a burden to bear. I have decided to love. Ifyou are seeking the highest good(善,) I think you can find it through love. And the beautiful thing is that we are moving against wrong when we do it, because John was right, God is love. He who hates does not know God, but he who has love has the key that unlocks the door to the meaning of ultimate reality.21 I want to say to you as I move to my conclusion, as we talk about "Where do we go from here," that we honestly face the fact that the Movement must address itself to the question of restructuring the whole of American society. There are forty million poor people here. And one day we must ask the question, "Why are there forty million poor people in America?" And when you begin to ask that question, you are raising questions about the economic system, about a broader distribution of wealth. When you ask that question, you begin to question the capitalistic economy. And I'm simply saying that more and more, we've got to begin to ask questions about the whole society. We are called upon to help the discouraged beggars in life's market place. But one day we must come to see that an edifice(大建筑物)which produces beggars needs restructuring. It means that questions must be raised. You see, my friends, when you deal with this, you begin to ask the question, "Who owns the oil?" You begin to ask the question, "Who owns the iron ore(铁矿石)?" You begin to ask the question, "Why is it that people have to pay water bills ina world that is two thirds water?" These are questions that must be asked.22 Now, when I say question the whole society, it means ultimately（从根本上）coming to see that the problem of racism（种族主义，种族歧视）, the problem of economic exploitation, and the problem of war are all tied together. These are the triple evils that are interrelated（相互联系）.23 If you will let me be a preacher just a little bit - One night, a juror（陪审员）came to Jesus and he wanted to know what he could do to be saved. Jesus didn't get bogged down in(陷入僵局中) the kind of isolated（孤立的，孤单的，单一的）approach（方式，道路）of what he shouldn't do. Jesus didn't say, "Now Nicodemus, you must stop lying." HE didn't say, "Nicodemus, you must stop cheating if you are doing that." He didn't say, "Nicodemus, you must not commit （致力于，犯---错）adultery（通奸）." He didn't say, "Nicodemus, now you must stop drinking liquor （烈酒）if you are doing that excessively（过分地，极端地，非常）." He said something altogether different, because Jesus realized something basic - that if a man will lie, he will steal. And if a man will steal, he will kill. So instead of just getting bogged down in one thing, Jesus looked at him and said, "Nicodemus, you must be born again."24 He said, in other words, "Your whole structure must be changed." A nation that will keep people in slavery for 244 years will "thingify" them - make them things. Therefore they will exploit（剥削）them, and poor people generally, economically. And a nation that will exploit economically will have to have foreign investments and everything else, and will have to use its military（军事的，军队的）might（强大力量，威信）to protect them. All of these problems are tied together. What I am saying today is that we must go from this convention（惯例，习俗，常规）and say, "America, you must be born again!"25 So, I conclude by saying again today that we have a task and let us go out with a "divine(上帝的,神的) dissatisfaction." Let us be dissatisfied until America will no longer have a high blood pressure of creeds（教条）and an anemia（贫血症）of deeds（行动）. Let us be dissatisfied until the tragic（悲惨的，不幸的）walls that separate the outer city of wealth and comfort and the inner city of poverty and despair shall be crushed（压碎，碾碎）by the battering（猛击，打击）rams （破城锤）of the forces of justice. Let us be dissatisfied until those that live on the outskirts（郊区，边界）of hope are brought into the metropolis （大都市）of daily security. Let us bedissatisfied until slums（贫民窟）are cast into（把- -投入）the junk（废旧的）heaps（杂物堆）of history, and every family is living in a decent（像样的）sanitary（卫生的）home. Let us be dissatisfied until the dark yesterdays of segregated（种族隔离的）schools will be transformed into bright tomorrows of quality（优质的）, integrated（平等的，取消隔离的）education. Let us be dissatisfied until integration（取消隔离）is not seen as a problem but as an opportunity to participate in the beauty of diversity. Let us be dissatisfied until men and women, however black they may be, will be judged on the basis of the content of their character and not on the basis of the color of their skin. Let us be dissatisfied. Let us be dissatisfied until every state capitol（议会大厦）houses a governor who will do justly, who will love mercy and who will walk humbly with his God. Let us be dissatisfied until from every city hall, justice will roll down（倾盆而下）like waters and righteousness（正直）like a mighty（强大的）stream. Let us be dissatisfied until that day when the lion and the lamb（羔羊）shall lie down together. and every man will sit under his own vine and fig（无花果）tree and none shall be afraid. Let us be dissatisfied. And men will recognize that out of one blood God made all men to dwell（居住，栖息）upon the face of the earth. Let us be dissatisfied until that day when nobody will shout "White Power!" - when nobody will shout "Black Power!" - but everybody will talk about God's power and human power.26 I must confess, my friends, the road ahead will not always be smooth. There will still be rocky places of frustration and meandering(蜿蜒)的points of bewilderment. There will be inevitable setbacks here and there. There will be those moments when the buoyancy(恢复力) of hope will be transformed into the fatigue of despair. Our dreams will sometimes be shattered and our ethereal(轻飘的) hopes blasted. We may again with tear-drenched (湿透)eyes have to stand before the bier(棺材) of some courageous civil-rights worker whose life will be snuffed out(扼杀) by the dastardly acts of bloodthirsty mobs(嗜杀的暴徒). Difficult and painful as it is, we must walk on in the days ahead with an audacious (有冒险精神的)faith in the future. And as we continue our charted course, we may gain consolation in the words so nobly left by that great black bard who was also a great freedom fighter of yesterday, James Weldon Johnson:Stony the road we trod, 踏着崎岖的石路Bitter the chastening rod 领悟着惩戒木的苦涩Felt in the days 感受到昔日When hope unborn had died. 夭折的希望Yet with a steady beat, 依然坚定的步伐Have not our weary feet 没有阻碍我们疲惫的双脚Come to the place 踏上了For which our fathers sighed? 我们祖先悲叹的土地We have come over the way 我们已经走上That with tears hath been watered. 泪水浸湿的道路We have come treading our paths 我们已经踏上Through the blood of the slaughtered, 洒满先人鲜血的小径Out from the gloomy past, 走出阴郁的过去Till now we stand at last 我们终于站在Where the bright gleam 闪烁着光芒Of our bright star is cast. 耀眼的亮星下27 Let this affirmation be our ringing cry(集结号，响亮的口号). It will give us the courage to face the uncertainties of the future. It will give our tired feet new strength as we continue our forward stride（大步行走）toward the city of freedom. When our days become dreary（令人沮丧的）with low hovering （徘徊）clouds of despair, and when our nights become darker than a thousand midnights, let us remember that there is a creative force in this universe, working to pull down the gigantic（巨大的）mountains of evil, a power that is able to make a way out of no way and transform dark yesterdays into bright tomorrows. Let us realize the arc of the moral universe is long but it bends toward justice.28 Let us realize that William Cullen Bryant is right: "Truth crushed（压碎，压坏）to earth will rise again." Let us go out realizing that the Bible is right: "Be not deceived（欺骗）, God is not mocked （挖苦）. Whatsoever a man soweth（播种）, that shall he also reap（收获）." This is our hope for the future, and with this faith we will be able to sing in some not too distant tomorrow with a cosmic（无尽的苍穹）past tense, "We have overcome, we have overcome, deep in my heart, I did believe we would overcome."Good Move. People Move. Ideas Move. And Cultures ChangeToday we are in the throes of a worldwide reformation of cultures, a tectonic shift of habits and dreams called, in the curious argot of social scientists, "globalization." It's an inexact term for a wild assortment of changes in politics, business, health, entertainment. "Modern industry has established the world market. All old-established national industries are dislodged by new industries whose products are consumed, not only at home, but in every quarter of the globe. In place of the old wants we find new wants, requiring for their satisfaction the products of distant lands and climes." Karl Marx and Friedrich Engels wrote this 150 years ago in The Communist Manifesto. Their statement now describes an ordinary fact of life. How people feel about this depends a great deal on where they live and how much money they have. Yet globalization, as one report stated, "is a reality, not a choice." Humans have been weaving commercial and cultural connections since before the first camel caravan ventured afield. In the 19th century the postal service, newspapers, transcontinental railroads, and great steam-powered ships wrought fundamental changes. Telegraph, telephone, radio, and television tied tighter and more intricate knots between individuals and the wider world. Now computers, the Internet, cellular phones, cable TV, and cheaper jet transportation have accelerated and complicated these connections. Still, the basic dynamic remains the same: Goods move. People move. Ideas move. And cultures change. The difference now is the speed and scope of these changes. It took television 13 years to acquire 50 million users; the Internet took only five. Not everyone is happy about this. Some Western social scientists and anthropologists, and not a few foreign politicians, believe that a sort of cultural cloning will result from what they regard as the "cultural assault" of McDonald's, Coca-Cola, Disney, Nike, MTV, and the English language itself—more than a fifth of all the people in the world now speak English to some degree. Whatever their backgrounds or agendas, these critics are convinced that Western—often equated with American—influences will flatten every cultural crease, producing, as one observer terms it, one big "McWorld." Popular factionssprout to exploit nationalist anxieties. In China, where xenophobia and economic ambition have often struggled for the upper hand, a recent book called China can say no became the best-seller by attacking what it considers the Chinese willingness to believe blindly in foreign things, advising Chinese travelers to not fly on a Boeing 777 and suggesting that Hollywood be burned, There are many Westerners among the denouncers of Western cultural influences, but James Watson, a Harvard anthropologist, isn't one of them. "The lives of Chinese villagers I know are infinitely better now than they were 30 years ago," he says. "China has become more openpartly because of the demands of ordinary people. They want to become part of the world—I would say globalism is the major force for democracy in China. People want refrigerators, stereos, CD players. I feel it's a moral obligation not to say: ‘Those people out there should continue to live in a museum while we will have showers that work.'" Westernization, I discovered over months of study and travel, is a phenomenon shot through with inconsistencies and populated by very strange bedfellows. Critics of Western culture blast Coke and Hollywood but not organ transplants and computers. Boosters of Western culture can point to increased efforts to preserve and protect the environment. Yet they make no mention of some less salubrious aspects of Western culture, such as cigarettes and automobiles, which, even as they are being eagerly adopted in the developing world, are having disastrous effects. Apparently westernization is not a straight road to hell, or to paradise either. But I also discovered that cultures are as resourceful, resilient, and unpredictable as the people who compose them. In Los Angeles, the ostensible fountainhead of world cultural degradation, I saw more diversity than I could ever have supposed—at Hollywood High School the student body represents 32 different languages. In Shanghai I found that the television show Sesame Street has been redesigned by Chinese educators to teach Chinese values and traditions. "We borrowed an American box," one told me, "and put Chinese content into it." In India, where there are more than 400 languages and several very strict religions, McDonald's serves mutton instead of beef and offers a vegetarian menu acceptable to even the most orthodox Hindu. The critical mass of teenagers—800 million in the world, the most there have ever been—with time and money to spend is one of the powerful engines of merging global cultures. Kids travel, they hang out, and above all they buy stuff. I'm sorry to say I failed to discover who was the first teenager to put his baseball cap on backward. Or the first one to copy him. But I do know that rap music, which sprang from the inner-city ghettos, began making big money only when rebellious white teenagers started buying it. But how can anyone predict what kids are going to want? Companies urgently need to know, so consultants have sprung up to forecast trends. They're called "cool hunters," and Amanda Freeman took me in hand one morning to explain how it works. Amanda, who is 22, works for a New York-based company called Youth Intelligence and has come to Los Angeles to conduct one of three annual surveys, whose results go to such clients as Sprint and MTV. She has shoulder-length brown hair and is wearing a knee-length brocade skirt and simple black wrap top. Amanda looks very cool to me, but she says no. "The funny thing about my work is that you don't have to be cool to do it," she says. "You just have to have the eye." We go to a smallish ‘50s-style diner in Los Feliz, a slightly seedy pocket east of Hollywood that has just become trendy. Then we wander through a few of the thrift shops. "If it's not going to be affordable," Amanda remarks, "it's never going to catch on." What trends does she see forming now? " the home is becoming more of a social place again. And travel's huge right now—you go to a place and bring stuff back." "It's really hard to be original these days, so the easiest way to come up with new stuff is to mix things that already exist. Fusion is going to be the huge term that。