Electricity is transferred from one place to another in much the same manner as water. A water pipe performs the same function as a length of wire. The pipe carries water to its point of use in the same manner as wire carries electricity to its point of use. A blown fuse results from the same thing as a burst water pipe. Both give out due to extreme pressure applied to the walls of the carrier. A switch is to electricity what a faucet is to water. Both of them control the flow of the substance. Since electricity and water have some common properties, understanding the job of the plumber will help understanding the work of the electrician.
"A is to B what C is to D"是一个很典型的比较句型，意思是"A对于B来说就如同C对于D一样……".大家可以揣摩一下这个经典句型的用法。
Some old people are oppressed by the fear of death…The best way to overcome it-so at least it seems to me-is to make your interests gradually wider and more impersonal, until bit by bit the walls of the ego recede, and your life becomes increasingly merged in the universal life. An individual human existence should be like a river-small at first, narrowly contained within its banks, and rushing passionately past rocks and over waterfalls. Gradually the river grows wider, the banks recede, the waters flow more quietly and in the end, without any visible break, they become merged in the sea, and painlessly lose their individual being. The man who, in old age, can see his life in this way, will not suffer from the fear of death, since the things he cares for will continue…
One might wonder why, after the Norman Conquest, French did not become the national language, replacing English entirely. The reason is that the Conquest was not a national migration, as the earlier Anglo-Saxon invasion has been. Great numbers of Normans came into England, but they came as rulers and landlords. French became the language of the court, the language of the nobility, the language of the public society, the language of literature. But it did not replace English as the language of the people. There must always have been hundreds if towns and villages in which French was never heard except when visitors of high station passed through.
There are three kinds of book owners. The first has all the standard sets and best-sellers-unread, untouched. (This deluded individual owns woodpulp and ink, not books.) The second has a great many books-a few of them read through, most of them dipped into, but all of them as clean and shiny as the day they were bought. (This person would probably like to make books his own, but is restrained by a false respect for their physical appearance.) The third has a few books or many - every one of them dog-eared and dilapidated, shaken and loosened by continual use, marked and scribbled in from front to back. (This man owns books.)
--Mortimer J. Adler
A kachina doll is a small, carved, wooden, human like representation of the supernatural beings worshiped by the Hopi Indians. Kachinas are not gods: as their name denotes, ka for respect and china for spirit, they are respected spirits of the dead, of mineral, plant, bird, animal, and human entities. Kachinas are not gods, but rather they are intermediaries or messengers to the gods. In the polytheistic Hopi society, all plants and animals, as well as some inanimate things, have spirits which the Hopi visualize in human form. When a Hopi goes to gather yucca roots to use as shampoo, he prays to the spirit of the first plant he finds and passes it by gathering the second one. When he goes hunting, he prays to the spirit of the game and apologizes for having to take its life. Thus the spirits of men, animals, and plants are the kachinas most often carved into kachina dolls.
Kin-tay often told Kizzy stories about himself. He said that he had been near his village in Africa, chopping wood to make a drum, when he had been set upon by four men, overwhelmed, and kidnapped into slavery. When Kizzy grew up and became a mother, she told her son these stories, and he in turn would tell his children. His granddaughter became my grandmother, and she pumped that saga into me as if it were plasma, until I knew by rote the story of the African, and the subsequent generational wending of our family through cotton and tobacco plantations into the Civil War and then freedom.
The Eastern religious movements [in the United States] are made up almost exclusively of white, educated, middle- and upper-middle-class young people. Most have at least begun college, although some have dropped out after one year or two. Men and women seem to participate in fairly equal numbers, but men control the leadership groups. There is no predominance of any particular regional background, although more of the devotees seem to come from urban than from rural areas, probably because the movements are generally based in cities.
But one hundred years later, the Negro still is not free. One hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination. One hundred years later, the Negro lives on a lonely island of poverty in the midst of a vast ocean of material prosperity. One hundred years later, the Negro is still languished in the corners of American society and finds himself an exile in his own land. And so we've come here today to dramatize a shameful condition.
In a sense we have come to our nation's capital to cash a check. When the architects of our republic wrote the magnificent words of the Constitution and the Declaration of Independence, they were signing a promissory note to which every American was to fall heir. This note was a promise that all men, yes, black men as well as white men, would be guaranteed the unalienable rights of life, liberty, and the pursuit of happiness. It is obvious today that America has defaulted on this promissory note, insofar as her citizens of color are concerned. Instead of honoring this sacred obligation, America has given the Negro people a bad check, a check which has come back marked "insufficient funds."
But we refuse to believe that the bank of justice is bankrupt. We refuse to believe that there are insufficient funds in the great vaults of opportunity of this nation. And so we have come to cash this check, a check that will give us upon demand the riches of freedom and the security of justice.
--节选自Martin Luther King Jr.-《I Have a Dream》