Questões Militares
Sobre interpretação de texto | reading comprehension em inglês
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TEXT I
Top stories of 2019 | No. 1: Hero firefighter mourned
BERWICK, Maine — Firefighters and residents in Berwick and surrounding communities felt a deep sense of loss after the death of Fire Capt. Joel Barnes, who died shielding a fellow firefighter from flames during threestory apartment building fire March 1.
Barnes, 32, was hailed as a hero at his funeral for giving up his life to save his comrade.
The fire also displaced eight tenants in six apartment units. No tenants were injured. The National Institute for Occupational Safety and Health, a federal agency responsible for conducting research and making recommendations for the prevention of work-related injury and illness, ruled the building needed to be demolished. The institute inspects buildings whenever a firefighter is killed in the line of duty, according to Berwick Town Manager Stephen Eldridge.
Barnes had no chance to escape from the third floor of the 10 Bell St. apartment building fire, leading to his death from “probable hyperthermia and/or hypoxia,” according to a report released April 5. Dr. Christine James of the New Hampshire chief medical examiner’s office determined the cause of death and ruled the manner of death was accidental. Hyperthermia is defined as the condition of having a body temperature greatly above normal, while hypoxia is a condition in which the body or a region of the body is deprived of adequate oxygen supply at the tissue level.
Available at: <https://www.fosters.com/news/20191230/top-
stories-of-2019--no-1-hero-firefighter-mourned>.
Accessed on: August 11, 2020 (Adapted).
TEXT I
Top stories of 2019 | No. 1: Hero firefighter mourned
BERWICK, Maine — Firefighters and residents in Berwick and surrounding communities felt a deep sense of loss after the death of Fire Capt. Joel Barnes, who died shielding a fellow firefighter from flames during threestory apartment building fire March 1.
Barnes, 32, was hailed as a hero at his funeral for giving up his life to save his comrade.
The fire also displaced eight tenants in six apartment units. No tenants were injured. The National Institute for Occupational Safety and Health, a federal agency responsible for conducting research and making recommendations for the prevention of work-related injury and illness, ruled the building needed to be demolished. The institute inspects buildings whenever a firefighter is killed in the line of duty, according to Berwick Town Manager Stephen Eldridge.
Barnes had no chance to escape from the third floor of the 10 Bell St. apartment building fire, leading to his death from “probable hyperthermia and/or hypoxia,” according to a report released April 5. Dr. Christine James of the New Hampshire chief medical examiner’s office determined the cause of death and ruled the manner of death was accidental. Hyperthermia is defined as the condition of having a body temperature greatly above normal, while hypoxia is a condition in which the body or a region of the body is deprived of adequate oxygen supply at the tissue level.
Available at: <https://www.fosters.com/news/20191230/top-
stories-of-2019--no-1-hero-firefighter-mourned>.
Accessed on: August 11, 2020 (Adapted).
A questão refere-se ao texto destacado a seguir.
When my family first moved to North Carolina, we lived in a rented house three blocks from the school where I would begin the third grade. My mother made friends with one of the neighbors, but one seemed enough for her. Within a year we would move again and, as she explained, there wasn’t much point in getting too close to people we would have to say good-bye to. Our next house was less than a mile away, and the short journey would hardly merit tears or even goodbyes, for that matter. It was more of a “see you later” situation, but still I adopted my mother’s attitude, as it allowed me to pretend that not making friends was a conscious choice. I could if I wanted to. It just wasn’t the right time.
Back in New York State, we had lived in the country, with no sidewalks or streetlights; you could leave the house and still be alone. But here, when you looked out the window, you saw other houses, and people inside those houses. I hoped that in walking around after dark I might witness a murder, but for the most part our neighbors just sat in their living rooms, watching TV. The only place that seemed truly different was owned by a man named Mr. Tomkey, who did not believe in television […].
To say that you did not believe in television was different from saying that you did not care for it. Belief implied that television had a master plan and that you were against it. It also suggested that you thought too much. When my mother reported that Mr. Tomkey did not believe in television, my father said, “Well, good for him. I don't know that I believe in it, either”.
“That's exactly how I feel,” my mother said, and then my parents watched the news, and whatever came on after the news.
SEDARIS, David. Dress Your Family in Corduroy and Denim. Recurso
eletrônico. Boston: Little, Brown and Company, 2004, p. 5.
A questão refere-se ao texto destacado a seguir.
When my family first moved to North Carolina, we lived in a rented house three blocks from the school where I would begin the third grade. My mother made friends with one of the neighbors, but one seemed enough for her. Within a year we would move again and, as she explained, there wasn’t much point in getting too close to people we would have to say good-bye to. Our next house was less than a mile away, and the short journey would hardly merit tears or even goodbyes, for that matter. It was more of a “see you later” situation, but still I adopted my mother’s attitude, as it allowed me to pretend that not making friends was a conscious choice. I could if I wanted to. It just wasn’t the right time.
Back in New York State, we had lived in the country, with no sidewalks or streetlights; you could leave the house and still be alone. But here, when you looked out the window, you saw other houses, and people inside those houses. I hoped that in walking around after dark I might witness a murder, but for the most part our neighbors just sat in their living rooms, watching TV. The only place that seemed truly different was owned by a man named Mr. Tomkey, who did not believe in television […].
To say that you did not believe in television was different from saying that you did not care for it. Belief implied that television had a master plan and that you were against it. It also suggested that you thought too much. When my mother reported that Mr. Tomkey did not believe in television, my father said, “Well, good for him. I don't know that I believe in it, either”.
“That's exactly how I feel,” my mother said, and then my parents watched the news, and whatever came on after the news.
SEDARIS, David. Dress Your Family in Corduroy and Denim. Recurso
eletrônico. Boston: Little, Brown and Company, 2004, p. 5.
A questão refere-se ao texto destacado a seguir.
When my family first moved to North Carolina, we lived in a rented house three blocks from the school where I would begin the third grade. My mother made friends with one of the neighbors, but one seemed enough for her. Within a year we would move again and, as she explained, there wasn’t much point in getting too close to people we would have to say good-bye to. Our next house was less than a mile away, and the short journey would hardly merit tears or even goodbyes, for that matter. It was more of a “see you later” situation, but still I adopted my mother’s attitude, as it allowed me to pretend that not making friends was a conscious choice. I could if I wanted to. It just wasn’t the right time.
Back in New York State, we had lived in the country, with no sidewalks or streetlights; you could leave the house and still be alone. But here, when you looked out the window, you saw other houses, and people inside those houses. I hoped that in walking around after dark I might witness a murder, but for the most part our neighbors just sat in their living rooms, watching TV. The only place that seemed truly different was owned by a man named Mr. Tomkey, who did not believe in television […].
To say that you did not believe in television was different from saying that you did not care for it. Belief implied that television had a master plan and that you were against it. It also suggested that you thought too much. When my mother reported that Mr. Tomkey did not believe in television, my father said, “Well, good for him. I don't know that I believe in it, either”.
“That's exactly how I feel,” my mother said, and then my parents watched the news, and whatever came on after the news.
SEDARIS, David. Dress Your Family in Corduroy and Denim. Recurso
eletrônico. Boston: Little, Brown and Company, 2004, p. 5.
A questão refere-se ao texto destacado a seguir.
It is the standing reproach of a democratic society that it is the purgatory of genius and the paradise of mediocrity. With ourselves it has become notorious that when a man is so unfortunate as to exhibit uncommon abilities, he usually renders himself ineligible for political honors or distinctions. It would seem that the community is possessed with that groveling quality of a sordid mind which hates superiority, and would ostracize genius, as the Athenians did Aristides. One might believe it would not be unpleasing to the popular taste if some enterprising person could invent a machine for stunting intellectual development, after the fashion of idiotic barbarians who flatten the heads of their children. The masses of the community certainly appear to believe that political equality implies not only social, but should also imply intellectual equality, under pain of being severely frowned down by an outraged public opinion.
The prevalent sentiment manifests itself in many different ways. It finds expression in public conveyances and resorts and is not altogether unknown even to the pulpit. It is found to perfection in the speeches of demagogues, who feel certain they are never so successful as when their audience is satisfied that the intellect of the speaker is of no higher an order than that of the lowest intelligence among them. Worse than all, it is demonstrated in the election of public officers of nearly all grades up to the highest: of which latter it has now become quite the custom to assume that it is impossible for a man of first-rate powers to be made President of the United States.
The causes which lend to so singular a state of affairs are of an intricate and complex character. At the outset, it is difficult to realize the possibility of a system, the logical deduction from which appears to be that, if a man would rise in life, he must assiduously belittle his understanding. Perhaps it would be fairer to modify the proposition so far as to concede that ability is as useful here as elsewhere, provided the owner has the tact not to affront the sensibilities of the people by showing too much of it. No doubt a vague apprehension exists in the popular mind that shining talents are dangerous when intrusted with executive power in a republic: yet, it were a poor commentary on our institutions to intimate that, under them, for a man to be clever he must also be vicious. Experience rather teaches the contrary. If the diffusion of education, having the general tendency to elevate the understanding, is to produce more bad men than good, we had better abandon than foster our Common School system. Manifestly, we must look further for the solution of our enigma[:] that minds of moderate calibre ordinarily condemn everything which is beyond their range.
THE NEW YORK TIMES. The worship of mediocrity. 17/08/1862.
Disponível em: https://www.nytimes.com/1862/08/17/archives/the-worship-of-mediocrity.html. Acesso 20/08/2020.
A questão refere-se ao texto destacado a seguir.
It is the standing reproach of a democratic society that it is the purgatory of genius and the paradise of mediocrity. With ourselves it has become notorious that when a man is so unfortunate as to exhibit uncommon abilities, he usually renders himself ineligible for political honors or distinctions. It would seem that the community is possessed with that groveling quality of a sordid mind which hates superiority, and would ostracize genius, as the Athenians did Aristides. One might believe it would not be unpleasing to the popular taste if some enterprising person could invent a machine for stunting intellectual development, after the fashion of idiotic barbarians who flatten the heads of their children. The masses of the community certainly appear to believe that political equality implies not only social, but should also imply intellectual equality, under pain of being severely frowned down by an outraged public opinion.
The prevalent sentiment manifests itself in many different ways. It finds expression in public conveyances and resorts and is not altogether unknown even to the pulpit. It is found to perfection in the speeches of demagogues, who feel certain they are never so successful as when their audience is satisfied that the intellect of the speaker is of no higher an order than that of the lowest intelligence among them. Worse than all, it is demonstrated in the election of public officers of nearly all grades up to the highest: of which latter it has now become quite the custom to assume that it is impossible for a man of first-rate powers to be made President of the United States.
The causes which lend to so singular a state of affairs are of an intricate and complex character. At the outset, it is difficult to realize the possibility of a system, the logical deduction from which appears to be that, if a man would rise in life, he must assiduously belittle his understanding. Perhaps it would be fairer to modify the proposition so far as to concede that ability is as useful here as elsewhere, provided the owner has the tact not to affront the sensibilities of the people by showing too much of it. No doubt a vague apprehension exists in the popular mind that shining talents are dangerous when intrusted with executive power in a republic: yet, it were a poor commentary on our institutions to intimate that, under them, for a man to be clever he must also be vicious. Experience rather teaches the contrary. If the diffusion of education, having the general tendency to elevate the understanding, is to produce more bad men than good, we had better abandon than foster our Common School system. Manifestly, we must look further for the solution of our enigma[:] that minds of moderate calibre ordinarily condemn everything which is beyond their range.
THE NEW YORK TIMES. The worship of mediocrity. 17/08/1862.
Disponível em: https://www.nytimes.com/1862/08/17/archives/the-worship-of-mediocrity.html. Acesso 20/08/2020.
A questão refere-se ao texto destacado a seguir.
It is the standing reproach of a democratic society that it is the purgatory of genius and the paradise of mediocrity. With ourselves it has become notorious that when a man is so unfortunate as to exhibit uncommon abilities, he usually renders himself ineligible for political honors or distinctions. It would seem that the community is possessed with that groveling quality of a sordid mind which hates superiority, and would ostracize genius, as the Athenians did Aristides. One might believe it would not be unpleasing to the popular taste if some enterprising person could invent a machine for stunting intellectual development, after the fashion of idiotic barbarians who flatten the heads of their children. The masses of the community certainly appear to believe that political equality implies not only social, but should also imply intellectual equality, under pain of being severely frowned down by an outraged public opinion.
The prevalent sentiment manifests itself in many different ways. It finds expression in public conveyances and resorts and is not altogether unknown even to the pulpit. It is found to perfection in the speeches of demagogues, who feel certain they are never so successful as when their audience is satisfied that the intellect of the speaker is of no higher an order than that of the lowest intelligence among them. Worse than all, it is demonstrated in the election of public officers of nearly all grades up to the highest: of which latter it has now become quite the custom to assume that it is impossible for a man of first-rate powers to be made President of the United States.
The causes which lend to so singular a state of affairs are of an intricate and complex character. At the outset, it is difficult to realize the possibility of a system, the logical deduction from which appears to be that, if a man would rise in life, he must assiduously belittle his understanding. Perhaps it would be fairer to modify the proposition so far as to concede that ability is as useful here as elsewhere, provided the owner has the tact not to affront the sensibilities of the people by showing too much of it. No doubt a vague apprehension exists in the popular mind that shining talents are dangerous when intrusted with executive power in a republic: yet, it were a poor commentary on our institutions to intimate that, under them, for a man to be clever he must also be vicious. Experience rather teaches the contrary. If the diffusion of education, having the general tendency to elevate the understanding, is to produce more bad men than good, we had better abandon than foster our Common School system. Manifestly, we must look further for the solution of our enigma[:] that minds of moderate calibre ordinarily condemn everything which is beyond their range.
THE NEW YORK TIMES. The worship of mediocrity. 17/08/1862.
Disponível em: https://www.nytimes.com/1862/08/17/archives/the-worship-of-mediocrity.html. Acesso 20/08/2020.
I. Quanto menos inteligente for um homem, mais chances ele terá de ser presidente dos Estados Unidos. II. Quando um homem é infeliz a ponto de exibir habilidades incomuns, ele se torna inelegível para distinções políticas. III. A declaração de que o sistema educacional deve ser abandonado se produz mais pessoas ruins que boas é irônica.
De acordo com o texto, é correto afirmar que:
A questão refere-se ao texto destacado a seguir.
Since from August 1914 to November 1918 Great Britain and her Allies were fighting for civilization it cannot, I suppose, be impertinent to inquire what precisely civilization may be. “Liberty” and “Justice” have always been reckoned expensive words, but that “Civilization” could cost as much as I forget how many millions a day came as a surprise to many thoughtful taxpayers. The story of this word’s rise to the highest place amongst British war aims is so curious that, even were it less relevant, I should be tempted to tell it […].
“You are fighting for civilization”, cried the wisest and best of those leaders who led us into war, and the very soldiers took up the cry, “Join up, for civilization’s sake”. Startled by this sudden enthusiasm for an abstraction in which till then politicians and recruiting-sergeants had manifested little or no interest, I, in my turn, began to cry: “And what is civilization?” I did not cry aloud, be sure: at that time, for crying things of that sort aloud, one was sent to prison. But now that it is no longer criminal, nor unpatriotic even, to ask questions, I intend to inquire what this thing is for which we fought and for which we pay. I propose to investigate the nature of our leading war-aim. Whether my search will end in discovery and – if it does – whether what is discovered will bear any likeliness to the Treaty of Versailles remains to be seen.
BELL, Clive. Civilization: An Essay. 1ª ed. 1928. Harmondsworth,
Middlesex, UK: Penguin Books, 1938, p. 13.
"They wanted to see the Giants lose." (line 6)
The pronoun THEY refers to:
I- Who does this pencil belong to? Il- Who read a book last week? III- Where did your mother born? IV- What about are they talking? V- What fell on the floor yesterday?
Choose the correct option.
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