The chiklren were playing last night outdoors when it began to rain very hard.
A.were playing
B.last night outdoors
C.began
D.very hard

Mark the letter A, B, C, or D on your answer sheet to indicate the sentence that best combines each pair of sentences in the following questions.
Lucy paid a visit to the local orphanage. She then decided to donate part of her savings to the children there.
A.Lucy had hardly decided to donate part of her savings to the children when she paid a visit to the local orphanage.
B.It was only when Lucy had decided to donate part of her savings to the children that she paid a visit to the local orphanage.
C.Before she paid a visit to the local orphanage, Lucy had decided to donate part of her savings to the children there.
D.Having paid a visit to the local orphanage, Lucy decided to donate part of her savings to the children there.

Read the following passage and mark the letter A, B, C, or D on your answer sheet to indicate the correct answer to each of the questions from 35 to 42.
In this modern world where closed-circuit television (CCTV) cameras are everywhere and smartphones in every pocket, the routine filming of everyday life is becoming pervasive. A number of countries are rolling out body cams for police officers; other public-facing agencies such as schools, councils and hospitals are also experimenting with cameras for their employees. Private citizens are getting in on the act too: cyclists increasingly wear headcams as a deterrent to aggressive drivers. As camera technology gets smaller and cheaper, it isn't hard to envisage a future where we're all filming everything all the time, in every direction.
Would that be a good thing? There are some obvious potential upsides. If people know they are on camera, especially when at work or using public services, they are surely less likely to misbehave. The available evidence suggests that it discourages behaviours such as vandalism. Another upside is that it would be harder to get away with crimes or to evade blame for accidents.
But a world on camera could have subtle negative effects. The deluge of data we pour into the hands of Google, Facebook and others has already proved a mixed blessing. Those companies would no doubt be willing to upload and curate our body-cam data for free, but at what cost to privacy and freedom of choice?
Body-cam data could also create a legal minefield. Disputes over the veracity and interpretation of police footage have already surfaced. Eventually, events not caught on camera could be treated as if they didn't happen. Alternatively, footage could be faked or doctored to dodge blame or incriminate others.
Of course, there's always the argument that if you're not doing anything wrong, you have nothing to fear. But most people have done something embarrassing, or even illegal, that they regret and would prefer they hadn't been caught on film. People already censor their social media feeds – or avoid doing anything incriminating in public – for fear of damaging their reputation. Would ubiquitous body cams have a further chilling effect on our freedom?
The always-on-camera world could even threaten some of the attributes that make us human. We are natural gossips and backbiters, and while those might not be desirable behaviours, they oil the wheels of our social interactions. Once people assume they are being filmed, they are likely to clam up.
The argument in relation to body-cam ownership is a bit like that for guns: once you go past a critical threshold, almost everyone will feel they need one as an insurance policy. We are nowhere near that point yet – but we should think hard about whether we really want to say "lights, body cam, action."(Adapted from https://www.newscientist.com)
The word "they" in paragraph 6 refers to ______.
A.wheels
B.social interactions
C.desirable behaviours
D.people

Read the following passage and mark the letter A, B, C, or D on your answer sheet to indicate the correct answer to each of the questions from 35 to 42.
In this modern world where closed-circuit television (CCTV) cameras are everywhere and smartphones in every pocket, the routine filming of everyday life is becoming pervasive. A number of countries are rolling out body cams for police officers; other public-facing agencies such as schools, councils and hospitals are also experimenting with cameras for their employees. Private citizens are getting in on the act too: cyclists increasingly wear headcams as a deterrent to aggressive drivers. As camera technology gets smaller and cheaper, it isn't hard to envisage a future where we're all filming everything all the time, in every direction.
Would that be a good thing? There are some obvious potential upsides. If people know they are on camera, especially when at work or using public services, they are surely less likely to misbehave. The available evidence suggests that it discourages behaviours such as vandalism. Another upside is that it would be harder to get away with crimes or to evade blame for accidents.
But a world on camera could have subtle negative effects. The deluge of data we pour into the hands of Google, Facebook and others has already proved a mixed blessing. Those companies would no doubt be willing to upload and curate our body-cam data for free, but at what cost to privacy and freedom of choice?
Body-cam data could also create a legal minefield. Disputes over the veracity and interpretation of police footage have already surfaced. Eventually, events not caught on camera could be treated as if they didn't happen. Alternatively, footage could be faked or doctored to dodge blame or incriminate others.
Of course, there's always the argument that if you're not doing anything wrong, you have nothing to fear. But most people have done something embarrassing, or even illegal, that they regret and would prefer they hadn't been caught on film. People already censor their social media feeds – or avoid doing anything incriminating in public – for fear of damaging their reputation. Would ubiquitous body cams have a further chilling effect on our freedom?
The always-on-camera world could even threaten some of the attributes that make us human. We are natural gossips and backbiters, and while those might not be desirable behaviours, they oil the wheels of our social interactions. Once people assume they are being filmed, they are likely to clam up.
The argument in relation to body-cam ownership is a bit like that for guns: once you go past a critical threshold, almost everyone will feel they need one as an insurance policy. We are nowhere near that point yet – but we should think hard about whether we really want to say "lights, body cam, action."(Adapted from https://www.newscientist.com)
According to paragraph 5, why do social media users already act more carefully online?
A.Because they regret doing something illegal.
B.Because they disapprove of uncensored social media feeds.
C.Because they want to avoid being recognised in public.
D.Because they wish to protect their image.

Read the following passage and mark the letter A, B, C, or D on your answer sheet to indicate the correct answer to each of the questions from 35 to 42.
In this modern world where closed-circuit television (CCTV) cameras are everywhere and smartphones in every pocket, the routine filming of everyday life is becoming pervasive. A number of countries are rolling out body cams for police officers; other public-facing agencies such as schools, councils and hospitals are also experimenting with cameras for their employees. Private citizens are getting in on the act too: cyclists increasingly wear headcams as a deterrent to aggressive drivers. As camera technology gets smaller and cheaper, it isn't hard to envisage a future where we're all filming everything all the time, in every direction.
Would that be a good thing? There are some obvious potential upsides. If people know they are on camera, especially when at work or using public services, they are surely less likely to misbehave. The available evidence suggests that it discourages behaviours such as vandalism. Another upside is that it would be harder to get away with crimes or to evade blame for accidents.
But a world on camera could have subtle negative effects. The deluge of data we pour into the hands of Google, Facebook and others has already proved a mixed blessing. Those companies would no doubt be willing to upload and curate our body-cam data for free, but at what cost to privacy and freedom of choice?
Body-cam data could also create a legal minefield. Disputes over the veracity and interpretation of police footage have already surfaced. Eventually, events not caught on camera could be treated as if they didn't happen. Alternatively, footage could be faked or doctored to dodge blame or incriminate others.
Of course, there's always the argument that if you're not doing anything wrong, you have nothing to fear. But most people have done something embarrassing, or even illegal, that they regret and would prefer they hadn't been caught on film. People already censor their social media feeds – or avoid doing anything incriminating in public – for fear of damaging their reputation. Would ubiquitous body cams have a further chilling effect on our freedom?
The always-on-camera world could even threaten some of the attributes that make us human. We are natural gossips and backbiters, and while those might not be desirable behaviours, they oil the wheels of our social interactions. Once people assume they are being filmed, they are likely to clam up.
The argument in relation to body-cam ownership is a bit like that for guns: once you go past a critical threshold, almost everyone will feel they need one as an insurance policy. We are nowhere near that point yet – but we should think hard about whether we really want to say "lights, body cam, action."(Adapted from https://www.newscientist.com)
What does the author imply in paragraph 3?
A.Body-cam ownership could eventually give rise to information overload, which, in turn, raises public concern.
B.Social networks provide their users with greater freedom of choice while depriving them of their privacy and anonymity.
C.Companies like Facebook may have their own intentions behind their willingness to take care of their users' body-cam data.
D.Google and similar enterprises tend to refrain from harvesting their customers' data for illicit purposes.

Read the following passage and mark the letter A, B, C, or D on your answer sheet to indicate the correct answer to each of the questions from 35 to 42.
In this modern world where closed-circuit television (CCTV) cameras are everywhere and smartphones in every pocket, the routine filming of everyday life is becoming pervasive. A number of countries are rolling out body cams for police officers; other public-facing agencies such as schools, councils and hospitals are also experimenting with cameras for their employees. Private citizens are getting in on the act too: cyclists increasingly wear headcams as a deterrent to aggressive drivers. As camera technology gets smaller and cheaper, it isn't hard to envisage a future where we're all filming everything all the time, in every direction.
Would that be a good thing? There are some obvious potential upsides. If people know they are on camera, especially when at work or using public services, they are surely less likely to misbehave. The available evidence suggests that it discourages behaviours such as vandalism. Another upside is that it would be harder to get away with crimes or to evade blame for accidents.
But a world on camera could have subtle negative effects. The deluge of data we pour into the hands of Google, Facebook and others has already proved a mixed blessing. Those companies would no doubt be willing to upload and curate our body-cam data for free, but at what cost to privacy and freedom of choice?
Body-cam data could also create a legal minefield. Disputes over the veracity and interpretation of police footage have already surfaced. Eventually, events not caught on camera could be treated as if they didn't happen. Alternatively, footage could be faked or doctored to dodge blame or incriminate others.
Of course, there's always the argument that if you're not doing anything wrong, you have nothing to fear. But most people have done something embarrassing, or even illegal, that they regret and would prefer they hadn't been caught on film. People already censor their social media feeds – or avoid doing anything incriminating in public – for fear of damaging their reputation. Would ubiquitous body cams have a further chilling effect on our freedom?
The always-on-camera world could even threaten some of the attributes that make us human. We are natural gossips and backbiters, and while those might not be desirable behaviours, they oil the wheels of our social interactions. Once people assume they are being filmed, they are likely to clam up.
The argument in relation to body-cam ownership is a bit like that for guns: once you go past a critical threshold, almost everyone will feel they need one as an insurance policy. We are nowhere near that point yet – but we should think hard about whether we really want to say "lights, body cam, action."(Adapted from https://www.newscientist.com)
The phrase "a mixed blessing " in paragraph 3 probably means ______.
A.something that is neither good nor bad
B.something that produces unexpected results
C.something that has both advantages and disadvantages
D.something either negative or positive in nature

Read the following passage and mark the letter A, B, C, or D on your answer sheet to indicate the correct answer to each of the questions from 35 to 42.
In this modern world where closed-circuit television (CCTV) cameras are everywhere and smartphones in every pocket, the routine filming of everyday life is becoming pervasive. A number of countries are rolling out body cams for police officers; other public-facing agencies such as schools, councils and hospitals are also experimenting with cameras for their employees. Private citizens are getting in on the act too: cyclists increasingly wear headcams as a deterrent to aggressive drivers. As camera technology gets smaller and cheaper, it isn't hard to envisage a future where we're all filming everything all the time, in every direction.
Would that be a good thing? There are some obvious potential upsides. If people know they are on camera, especially when at work or using public services, they are surely less likely to misbehave. The available evidence suggests that it discourages behaviours such as vandalism. Another upside is that it would be harder to get away with crimes or to evade blame for accidents.
But a world on camera could have subtle negative effects. The deluge of data we pour into the hands of Google, Facebook and others has already proved a mixed blessing. Those companies would no doubt be willing to upload and curate our body-cam data for free, but at what cost to privacy and freedom of choice?
Body-cam data could also create a legal minefield. Disputes over the veracity and interpretation of police footage have already surfaced. Eventually, events not caught on camera could be treated as if they didn't happen. Alternatively, footage could be faked or doctored to dodge blame or incriminate others.
Of course, there's always the argument that if you're not doing anything wrong, you have nothing to fear. But most people have done something embarrassing, or even illegal, that they regret and would prefer they hadn't been caught on film. People already censor their social media feeds – or avoid doing anything incriminating in public – for fear of damaging their reputation. Would ubiquitous body cams have a further chilling effect on our freedom?
The always-on-camera world could even threaten some of the attributes that make us human. We are natural gossips and backbiters, and while those might not be desirable behaviours, they oil the wheels of our social interactions. Once people assume they are being filmed, they are likely to clam up.
The argument in relation to body-cam ownership is a bit like that for guns: once you go past a critical threshold, almost everyone will feel they need one as an insurance policy. We are nowhere near that point yet – but we should think hard about whether we really want to say "lights, body cam, action."(Adapted from https://www.newscientist.com)
As mentioned in paragraph 2, misbehaviour can be discouraged if potential offenders ______.
A.are aware of being filmed at the time
B.know that they may be subjected to criticism
C.realise that they may be publicly punished
D.are employed in the public sector

Read the following passage and mark the letter A, B, C, or D on your answer sheet to indicate the correct answer to each of the questions from 28 to 34.
There are many African tribes but, for many people, the Masai are the most well-known. They are famous for their bright red clothing and their ceremonies with lots of music and dancing. Probably, one of the most colorful ceremonies is the festival of "Eunoto", when the teenage boys of the Masai become men.
Eunoto lasts for many days and Masai people travel across the region to get to a special place near
the border between Kenya and Tanzania. The teenage boys who travel with them are called "warriors". This is a traditional name from the past when young men fought with other tribes.
At the beginning of the ceremony, the teenagers paint their bodies while their mothers start to build a place called the "Osingira," a sacred room in the middle of the celebrations. Later, the senior elders from different tribes will sit inside this place and, at different times, the boys go inside to meet them. Later in the day, the boys run around the Osingira, going faster and faster each time.
The teenagers also have to alter their appearance at Eunoto. Masai boys' hair is very long before the ritual but they have to cut it off. In Masai culture, hair is an important symbol. For example, when a baby grows into an infant, the mother cuts the child's hair and gives the child a name. At a Masai wedding, the hair of the bride is also cut off as she becomes a woman. And so, at Eunoto, the teenage boy's mother cuts his hair off at sunrise.
On the final day, the teenagers meet the senior elders one more time. They get this advice: "Now you are men, use your heads and knowledge." Then, people start to travel back to their homes and lands. The teenagers are no longer warriors. They are adult men and now they will get married and have children. Later in life, they will be the leaders of their communities.
(Adapted from "Life" by John Hughes, Helen Stephenson and Paul Dummett)
According to the passage, what do the teenage boys do at Eunoto?
A.Painting their bodies
B.Receiving new names
C.Changing their clothes
D.Fighting with other tribes

Read the following passage and mark the letter A, B, C, or D on your answer sheet to indicate the correct answer to each of the questions from 35 to 42.
In this modern world where closed-circuit television (CCTV) cameras are everywhere and smartphones in every pocket, the routine filming of everyday life is becoming pervasive. A number of countries are rolling out body cams for police officers; other public-facing agencies such as schools, councils and hospitals are also experimenting with cameras for their employees. Private citizens are getting in on the act too: cyclists increasingly wear headcams as a deterrent to aggressive drivers. As camera technology gets smaller and cheaper, it isn't hard to envisage a future where we're all filming everything all the time, in every direction.
Would that be a good thing? There are some obvious potential upsides. If people know they are on camera, especially when at work or using public services, they are surely less likely to misbehave. The available evidence suggests that it discourages behaviours such as vandalism. Another upside is that it would be harder to get away with crimes or to evade blame for accidents.
But a world on camera could have subtle negative effects. The deluge of data we pour into the hands of Google, Facebook and others has already proved a mixed blessing. Those companies would no doubt be willing to upload and curate our body-cam data for free, but at what cost to privacy and freedom of choice?
Body-cam data could also create a legal minefield. Disputes over the veracity and interpretation of police footage have already surfaced. Eventually, events not caught on camera could be treated as if they didn't happen. Alternatively, footage could be faked or doctored to dodge blame or incriminate others.
Of course, there's always the argument that if you're not doing anything wrong, you have nothing to fear. But most people have done something embarrassing, or even illegal, that they regret and would prefer they hadn't been caught on film. People already censor their social media feeds – or avoid doing anything incriminating in public – for fear of damaging their reputation. Would ubiquitous body cams have a further chilling effect on our freedom?
The always-on-camera world could even threaten some of the attributes that make us human. We are natural gossips and backbiters, and while those might not be desirable behaviours, they oil the wheels of our social interactions. Once people assume they are being filmed, they are likely to clam up.
The argument in relation to body-cam ownership is a bit like that for guns: once you go past a critical threshold, almost everyone will feel they need one as an insurance policy. We are nowhere near that point yet – but we should think hard about whether we really want to say "lights, body cam, action."(Adapted from https://www.newscientist.com)
What does the passage mainly discuss?
A.The current public obsession with modern technology
B.The ubiquity of cameras and ensuing problems
C.Legal disputes fuelled by body-cam data
D.Data overload experienced by social network users

Read the following passage and mark the letter A, B, C, or D on your answer sheet to indicate the correct answer to each of the questions from 28 to 34.
There are many African tribes but, for many people, the Masai are the most well-known. They are famous for their bright red clothing and their ceremonies with lots of music and dancing. Probably, one of the most colorful ceremonies is the festival of "Eunoto", when the teenage boys of the Masai become men.
Eunoto lasts for many days and Masai people travel across the region to get to a special place near
the border between Kenya and Tanzania. The teenage boys who travel with them are called "warriors". This is a traditional name from the past when young men fought with other tribes.
At the beginning of the ceremony, the teenagers paint their bodies while their mothers start to build a place called the "Osingira," a sacred room in the middle of the celebrations. Later, the senior elders from different tribes will sit inside this place and, at different times, the boys go inside to meet them. Later in the day, the boys run around the Osingira, going faster and faster each time.
The teenagers also have to alter their appearance at Eunoto. Masai boys' hair is very long before the ritual but they have to cut it off. In Masai culture, hair is an important symbol. For example, when a baby grows into an infant, the mother cuts the child's hair and gives the child a name. At a Masai wedding, the hair of the bride is also cut off as she becomes a woman. And so, at Eunoto, the teenage boy's mother cuts his hair off at sunrise.
On the final day, the teenagers meet the senior elders one more time. They get this advice: "Now you are men, use your heads and knowledge." Then, people start to travel back to their homes and lands. The teenagers are no longer warriors. They are adult men and now they will get married and have children. Later in life, they will be the leaders of their communities.
(Adapted from "Life" by John Hughes, Helen Stephenson and Paul Dummett)
The word "alter " in paragraph 4 is closest in meaning to ______.
A.differ
B.change
C.maintain
D.distinguish