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ZOMBIE NEUROSCIENCE | don't know if cockroaches dream, but | imagine if they do, jewel wasps feature prominently in their nightmares. These small, solitary tropical wasps are of little concern to us humans; after all, they don't manipulate our minds so that they can serve us up as willing, living meals to their newborns, as they do to unsuspecting cockroaches. The story is simple, if grotesque: the female wasp controls the minds of the cockroaches she feeds to her offspring, taking away their sense of fear or will to escape their fate. What turns a once healthy cockroach into a mindless zombie it's venom. Not just any venom, either: a specific venom that acts like a drug, targeting the cockroach's brain. (Adaptado de Christie Wilcox, Zombie Neuroscience. Scientific American, New York, v. 315, n. 2, p. 70-73, 2016.) De acordo com o autor, a) certas baratas conseguem escapar de ataques de vespas comportando-se como zumbis. b) baratas são capazes de ações predatórias que mal podemos imaginar. Cc) vespas fêmeas de uma certa espécie podem controlar a mente das baratas. d) uma barata pode inocular um veneno que transforma uma outra barata em um zumbi.

Should Twitter entertain millions with public arguments? Comedian Janey Godley's tweets of a couple's train-bound row raise questions of how to protect our privacy in public places. O Janey Godley Wt Fol HJaneyisodiey Couple on train before its even moved have fallen out over “her inabálity to accept the truth" this will be fun #iraintales o tias Ga E» PA Janey Godley TLS eS ey She just told hin’l can accept the truth you are incapable of speaking it WOW WHO the HELL is TIA and why did she email you?” ditraintales 10:33 AM « 2 o, PRE | 1 Lo rf ik Fess SM anal : If the troubles of the two travellers had made it on to a newspaper first rather than a comedian's Twitter feed, would we be so relaxed about loss of privacy? | think perhaps not. Social media has done so much for freedom of expression, it would be cruel if it actually leads to less social freedom for fear of having our every misstep, angry word or misbehaviour broadcast there for all to see. (Adaptado de David Banks, Should Twitter entertain millions with public rows? The Guardian, 13/07/2012. Disponivel em https: //www.theguardian.com/commentisfree/201 2/jul/13/twitter- millions-public-rows. Acessado em 10/07/2017.) No artigo de opiniao acima, o autor a) critica a perda da liberdade de expressao provocada pelo abuso nas midias sociais por certos usuarios. b) aponta um dilema ético suscitado pelo uso das midias sociais, envolvendo dois tipos de liberdade. c) diz que a invasão de privacidade por parte de jornais é mais aceita do que aquela praticada pelo Twitter. d) argumenta que a liberdade dos cidadãos é um valor mais importante do que o direito à privacidade.

Olaudah Equiano's Biography Olaudah Equiano (1745 —1797) foi um escritor abolicionista africano do século XVIII que viveu na pele os horrores da escravidão nas Américas. Leia o trecho abaixo, retirado da sua autobiografia. ' Hitherto | had thought only _ slavery dreadful; but the state “ Of a free negro appeared to me now equally so at least, and in some respects even worse, for they live jin constant alarm for their liberty; and even this is but nominal, for they are universally insulted and plundered without the possibility of redress; for such is the equity of the West Indian laws, that no free negro's evidence will be admitted in their courts of (bradehe Cueio — justice. In this situation is it om surprising that slaves, when GUSTAVUS YASSA, - fairly treated, should prefer “de Nps ~ even the misery of slavery to such a mockery of freedom? (Adaptado de Olaudah Equiano, The Interesting Narrative of the Life of Olaudah Equiano or Gustavus Vassa, the African. Peterborough, Canada: Broadview Press, 2001, p. 250.) Segundo o testemunho de Olaudah Equiano, a) embora tivessem direitos assegurados no tribunal, os ex-escravos não podiam requerer indenizações pelo tempo passado no cativeiro. b) os ex-escravos eram, em princípio, protegidos pelas leis das Indias Ocidentais Britânicas, que previam tratamento igualitário aos cidadãos livres. c) os escravos libertos dispunham de uma falsa liberdade, pois não gozavam dos mesmos direitos nos tribunais que os cidadãos nascidos livres. d) muitos ex-escravos preferiam voltar à antiga condição, mesmo sob patrões severos, levando em conta a maneira como viviam depois de libertos.

Love is not all By Edna St. Vincent Millay Love is not all: It is not meat nor drink Nor slumber nor a roof against the rain; Nor yet a floating spar to men that sink And rise and sink and rise and sink again; Love cannot fill the thickened lung with breath, Nor clean the blood, nor set the fractured bone: Yet many a man is making friends with death Even as | speak, for lack of love alone. It well may be that in a difficult hour, Pinned down by need and moaning for release, Or nagged by want past resolution's power, | might be driven to sell your love for peace, Or trade the memory of this night for food. It may well be. | do not think | would. (Disponível em https:/Avww.poemhunter.com/. Acessado em 28/05/2018.) De acordo com o poema, a) por falta de amor, somos derrotados pelas dificuldades da vida. b) há quem busque a companhia da morte por falta de amor. c) arotina diária a que somos submetidos é capaz de pôr fim ao amor. d) é melhor trocar as incertezas do amor por paz de espírito.

‘Yes, I’m Italian — but I’m not loud, I don’t gesticulate and I’m not good with pizza’ Elena Ferrante | love my country, but | have no patriotic spirit and no national pride. What's more, | digest pizza poorly, | eat very little spaghetti, | don’t speak in a loud voice, | dont gesticulate, | hate all mafias, | don’t exclaim “Mamma mia!” National characteristics are simplifications that should be contested. Being Italian, for me, begins and ends with the fact that | speak and write in the Italian language. Put that way it doesn’t seem like much, but really its a lot. A language is a compendium of the history, geography, material and spiritual life, the vices and virtues, not only of those who speak it, but also of those who have spoken it through the centuries. When | say that I’m Italian because | write in Italian, | mean that I’m fully Italian in the only way that I’m willing to attribute to myself a nationality. | don’t like the other ways, especially when they become nationalism, chauvinism, and imperialism. (Adaptado de Elena Ferrante, “Yes, I'm Italian — but I’m not loud, | don't gesticulate and I'm not good with pizza”, The Guardian, 24/02/2018.) Transcrevem-se, a seguir, versos de canções brasileiras e de um poema de Vinícius de Moraes. Assinale a alternativa que melhor exemplifica as afirmações de Elena Ferrante. a) “Eu me sinto um estrangeiro.” (Engenheiros do Hawaii, “À revolta dos dândis”.) b) “Pátria Amada, é pra você esta canção/Desesperada, canção de desilusão.” (Inocentes, “Pátria amada”.) c) “Minha pátria é minha língua.” (Caetano Veloso, “Língua”.) d) “Se me perguntarem o que é a minha pátria, direi:/ Não sei. De fato, não sei (...). (Vinícius de Moraes, “Pátria minha”.)