( )对未成年人的法制教育负有直接责任。

【名词&注释】

贫困地区(poor areas)、工作总结(summery of work)、发展变化、形象思维(thinking in images)、法制教育、工作计划(working plan)、行政部门(administrative department)、密切配合(close cooperation)、人民政府(s government)、发展的不平衡性

[单选题]( )对未成年人的法制教育负有直接责任。

A. 父母
B. 学校
C. 社会
D. 国家

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学习资料：

[单选题]( )应对流浪乞讨等生活无着的未成年人承担临时监护责任。

A. 教育行政部门^{(administrative department)}
B. 儿童收养所
C. 县级以上人民政府^{(s government)}及其民政部门
D. 无人

[单选题]对某受害人的五位朋友进行侦查分析后，四个警员各自做出了如下推测：甲说："这五个人都有嫌疑。"乙说："老陈不能逃脱干系，他有嫌疑。"丙说："这五个人不都是有嫌疑的。丁说："五人中肯定有人作案。"如果四个人中只有一个人推测正确，那么以下哪项为真( )。

A. 甲推测正确，老陈最有嫌疑
B. 丙推测正确，老陈没有嫌疑
C. 丙推测正确，但老陈可能作案
D. 丁推测正确，老陈有嫌疑

[单选题]教育的生物起源论和教育的心理起源论都认为教育是先天的而不是后天获得的，否定了教育的( )。

A. 科学属性
B. 生产属性
C. 社会属性
D. 艺术属性

[单选题]语言、思维，记忆等发展都存在不同的关键期，这说明人的身心发展具有( )。

A. 阶段性
B. 不平衡性
C. 顺序性
D. 差异性

[单选题]一般情况下，一个人对活动的目的、任务的重要意义理解得越清楚、越深刻，对完成任务的愿望越强烈，与完成任务有关的一切事物也就越能引起和保持其( )。

A. 无意注意
B. 有意注意
C. 有意后注意
D. 无意后注意

[单选题]一个自愿到边远贫困地区支教的志愿者的行动说明( )。

A. 马斯洛的需要层次理论是错误的
B. 生理和安全的需要不是必要的
C. 生理和安全的需要不具有强大力量
D. 低级需要和高级需要并不是绝对对立的

[单选题]学期结束时，班主任都会对学生思想品德的发展变化情况进行评价。这项工作属于( )。

A. 建立学生档案
B. 班主任工作总结
C. 班主任工作计划
D. 操行评定

[单选题]请阅读 Passage 2,完成 1~5小题。 　　Passage 2 　　Scientists have been surprised at how deeply culture-the language we speak,the values we absorb-shapes the brain,and are rethinking findings derived from studies of Westerners.To take one recent example,a region behind the forehead called the medial prefrontal cortex supposedly represents the self: it is active when we ( "we" being the Americans in the study) think of our own identity and traits.But with Chinese volunteers,the results were strikingly different.The "me" circuit hummed not only when they thought whether a particular adjective described themselves,but also when they considered whether it described their mother.The Westerners showed no such overlap between self and mom.Depending whether one lives in a culture that views the self as autonomous and unique or as connected to and part of a larger whole,this neural circuit takes on quite different functions. 　　"Cultural neuroscience" ,as this new field is calleD.is about discovering such differences.Some of the findings,as with the "me/mom" circuit,buttress longstanding notions of cultural differences.For instance,it is a cultural cliche that Westerners focus on individual objects while East Asians pay attention to context and background (another manifestation of the individualism-collectivism split).Sure enough,when shown complex,busy scenes,Asian-Americans and non-Asian-Americans recruited different brain regions.The Asians showed more activity in areas that process figure-ground relations-holistic context-while the Americans showed more activity in regions that recognize objects. 　　Psychologist Nalini Ambady of Tufts found something similar when she and colleagues showed drawings of people in a submissive pose (head down,shoulders hunched) or a dominant one (arms crosseD.face forward) to Japanese and Americans.The brain's dopamine-fueled reward circuit became most active at the sight of the stance-dominant for Americans,submissive for Japanese-that each volunteer's culture most values,they reported in 2009.This raises an obvious chicken-and-egg question,but the smart money is on culture shaping the brain,not vice versa.Cultural neuroscience wouldn't be making waves if it found neurobiological bases only for well-known cultural differences.It is also uncovering the unexpected.For instance,a 2006 study found that native Chinese speakers use a different region of the brain to do simple arithmetic (3 + 4) or decide which number is larger than native English speakers do,even though both use Arabic numerals.The Chinese use the circuits that process visual and spatial information and plan movements (the latter may be related to the use of the abacus).But English speakers use language circuits.It is as if the West conceives numbers as just words,but the East imbues them with symboliC.spatial freight.(Insert cliche about Asian math geniuses.) "One would think that neural processes involvng basic mathematical computations are universal," says Ambady,but they "seem to be culture-specific". 　　Not to be the skunk at this party,but I thunk it's important to ask whether neuroscience reveals anything more than we already know from,say,anthropology.For instance,it's well known that East Asian cultures prize the collective over the individual,and that Americans do the opposite.Does identifying brain correlates of those values offer any extra insight? After all,it's not as if anyone thought those values are the result of something in the liver. 　　Ambady thinks cultural neuro-science does advance understanding.Take the me/mom finding,which,she argues,"attests to the strength of the overlap between self and people close to you in collectivistic cultures and the separation in individualistic cultures.It is important to push the analysis to the level of the brain." Especially when it shows how fundamental cultural differences are-so fundamental,perhaps,that "universal" notions such as human rights,democracy,and the like may be no such thing.

Which of the following is a significant breakthrough achieved by cultural neuroscience according to the passage?

A. It proves that some values are deeply rooted in human liver.
B. It correlates cultural differences with different brain activities.
C. It suggests that some universal concepts are shared across cultures.
D. It disputes our usual understanding of fundamental cultural differences.

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