The passage is mainly about the differences between conventional and organic fanning.

A．Study for some profession.

B．Attend a medical school.

C．Stay in business.

D．Sell his shop.

His business was very successful, but it was______(以他家庭生活为代价).

It can be concluded from the passage that______.

A．the NYMEX will fail in Ireland as many precedents have shown.

B．the market environment for both the NYMEX and the IPE is getting better.

C．It's very unlikely that the NYMEX and the IPE could combine their businesses.

D．The NYMEX and the IPE will find a way to cooperate with each other.

It can be inferred that Mitsuo Setoyama __________

A. thinks it necessary to stick to liberal reforms

B. advocates conservative ideas on social reforms

C. is not satisfied with the present education ideals

D. regards the respect for parent s as the core of education

The origins of etiquette—the conventional rules of behavior. and ceremonies observed in polite society—are complex. One of them is respect for authority. From the most primitive times, subjects(臣民) showed respect for their ruler by bowing, prostrating themselves on the ground, not speaking until spoken to, and never turning their backs to the throne. Some rulers developed rules to stress even further the respect due to them. The emperors of Byzantium expected their subjects to kiss their feet. When an ambassador from abroad was introduced, he had to touch the ground before the throne with his forehead. Meanwhile the throne itself was raised in the air so that, on looking up, the ambassador saw the ruler far above him, haughty and remote. Absolute rulers have, as a rule, made etiquette more complicated rather than simpler. The purpose is not only to make the ruler seem almost godlike, but also to protect him from familiarity, for without some such protection his life, lived inevitably in the public eye, would be intolerable. The court of Louis XIV of France provided an excellent example of a very highly developed system of etiquette. Because the king and his family were considered to belong to France, they were almost continually on show among their courtiers (朝臣). They woke, prayed, washed and dressed before crowds of courtiers. Even large crowds watched them eat their meals, and access to their palace was free to all their subjects. Yet this public life was organized so carefully, with such a refinement of ceremonial, that the authority of the King and the respect in which he was held grew steadily throughout his lifetime. A crowd watched him dress, but only the Duke who was his first valet de chamber (贴身男仆) was allowed to hold out the right sleeve of his shirt, only the Prince who was his Grand Chamberlain could relieve him of his dressing gown, and only the Master of the Wardrobe might help him pull up his trousers. These were not familiarities, nor merely duties, but highly desired privileges. Napoleon recognized the value of ceremony to a ruler. When he became Emperor, he discarded the revolutionary custom of calling everyone "citizen", restored much of the Court ceremonial that the Revolution had destroyed, and recalled members of the nobility to instruct his new court in the old formal manners. Rules of etiquette may prevent embarrassment and even serious disputes. The general rule of social precedence is that people of greater importance precede those of lesser importance. Before the rules of diplomatic precedence were worked out in the early sixteenth century, rival ambassadors often fought for the most honourable seating position at a ceremony. Before the principle was established that ambassadors of various countries should sign treaties in order of seniority, disputes arose as to who should sign first. The establishment of rules for such matters prevented uncertainty and disagreement, as to rules for less important occasions. For example, at an English wedding, the mother of the bridegroom should sit in the first pew or bench on the right-hand side of the church. The result is dignity and order. Outside palace circles, the main concern of etiquette has been to make harmonious the behaviour of equals, but sometimes social classes have used etiquette as a weapon against intruders, refining their manners in order to mark themselves off from the lower classes. In sixteenth-century Italy and eighteenth-century France, decreasing prosperity and increasing social unrest led the ruling families to try to preserve their superiority by withdrawing from the lower and middle classes behind barriers of etiquette. In a prosperous community, on the other hand, polite society soon absorbs the newly rich, and in England there has never been any shortage of books on etiquette for teaching them the manners appropriate to their new way of life. Every code of etiquette has contained three elements: basic moral duties; practical rules which promote efficiency; and artificial, optional graces such as formal compliments to