Questões - UNESP 2016 | Gabarito e resoluções

(UNESP - 2016 - 2 fase) Essa questo tomapor base o Soneto LXVII (Considera a vantagem que os brutos fazem aos homens em obedecer a Deus), de Dom Francisco Manuel de Melo (1608-1666). Quando vejo, Senhor, que s alimrias Da terra, da gua, do ar, peixe, ave, bruto , No lhe esquece jamais o alto estatuto Das leis que lhes pusestes ordinrias; E logo vejo quantas artesvrias O homem racional, prvidoe astuto, Pe em obrar, ingrato e resoluto, Obras que a vossas leis so to contrrias: Ou me esquece quem sois ou quem eu era; Pois do que me mandais tanto me esqueo, Como se a vs e a mi no conhecera. Com razo logo por favor vos peo Que, pois homem tal sou, me faais fera, A ver se assi melhor vos obedeo. (A tuba de Calope, 1988.) alimria: animal irracional. arte: astcia, ardil. prvido: providente, que se previne, previdente, precavido. Que contraste explorado pelo poema como base da argumentao? Justifique sua resposta. Considerando tambm outros aspectos, em que movimento literrio o poema se enquadra?

(UNESP - 2016/2 - 1fase) Disparity in life spans of the rich and the poor is growing Sabrina Tavernise February 12, 2016 Experts have long known that rich people generally live longer than poor people. But a growing body of data shows a more disturbing pattern: Despite big advances in medicine, technology and education, the longevity gap between high-income and low-income Americans has been widening sharply. The poor are losing ground not only in income, but also in years of life, the most basic measure of well-being. In the early 1970s, a 60-year-old man in the top half of the earnings ladder could expect to live 1.2 years longer than a man of the same age in the bottom half, according to an analysis by the Social Security Administration. Fast-forward to 2001, and he could expect to live 5.8 years longer than his poorer counterpart. New research released this month contains even more jarring numbers. Looking at the extreme ends of the income spectrum, economists at the Brookings Institution found that for men born in 1920, there was a six-year difference in life expectancy between the top 10 percent of earners and the bottom 10 percent. For men born in 1950, that difference had more than doubled, to 14 years. For women, the gap grew to 13 years, from 4.7 years. There has been this huge spreading out, said Gary Burtless, one of the authors of the study. The growing chasm is alarming policy makers, and has surfaced in the presidential campaign. During a Democratic debate, Senator Bernie Sanders and Hillary Clinton expressed concern over shortening life spans for some Americans. This may be the next frontier of the inequality discussion, said Peter Orszag, a former Obama administration official now at Citigroup, who was among the first to highlight the pattern. The causes are still being investigated, but public health researchers say that deep declines in smoking among the affluent and educated may partly explain the difference. Overall, according to the Brookings study, life expectancy for the bottom 10 percent of wage earners improved by just 3 percent for men born in 1950 compared with those born in 1920. For the top 10 percent, though, it jumped by about 28 percent. (The researchers used a common measure life expectancy at age 50 and included data from 1984 to 2012.) (www.nytimes.com. Adaptado.) No trecho do quarto pargrafo shortening life spans for some Americans, a expresso some Americans, no contexto, se refere

(UNESP - 2016 - 1 fase) GM wheat no more pest-resistant than ordinary crops, trial shows GM wheat designed to repel aphids is no more effective at repelling the bugs than standard varieties a major field trial has revealed I an Sample June 25, 2015 A major field trial of GM wheat that is designed to repel aphids (small insects) has found the crop is no better protected against the pests than conventional wheat. The results come from two years of trials that compared aphid attacks on standard wheat plants with those suffered by a GM version modified to release a natural aphid repellent. Scientists created the GM wheat strain in the hope that it would deter aphids, which devour the crops and can leave them with infections. They modified the wheat to produce a natural pheromone which aphids release when under attack from predators. The aphid alarm makes the bugs flee to safety. Aphids are not the only organisms that release the odour though. More than 400 plants have evolved to secrete the same substance, called E-betafarnesene, or EBF, including peppermint. The chemical doubles up as an attractant for some insects that kill aphids, such as parasitic wasps. Prior to the field trial, lab tests at Rothamsted found that the pheromone worked as a highly-effective aphid repellent. The work bolstered researchers hopes that the trial would demonstrate the crops resilience against aphids in the wild. An aphid-resistant wheat crop could have huge benefits for farmers and the environment because the plants would no longer need to be sprayed with insecticides. The disappointing thing is that when we tested it in the field, we didnt find any significant reduction in aphid settlement in the test plots, said Toby Bruce, who worked on the trial. Details of the trial are published in the journal Scientific Reports. (www.theguardian.com. Adaptado.) The field tests with the GM wheat proved ineffectivebecause

(UNESP - 2016 - 1fase) GM wheat no more pest-resistant than ordinary crops, trial shows GM wheat designed to repel aphids is no more effective at repelling the bugs than standard varieties a major field trial has revealed I an Sample June 25, 2015 A major field trial of GM wheat that is designed to repel aphids (small insects) has found the crop is no better protected against the pests than conventional wheat. The results come from two years of trials that compared aphid attacks on standard wheat plants with those suffered by a GM version modified to release a natural aphid repellent. Scientists created the GM wheat strain in the hope that it would deter aphids, which devour the crops and can leave them with infections. They modified the wheat to produce a natural pheromone which aphids release when under attack from predators. The aphid alarm makes the bugs flee to safety. Aphids are not the only organisms that release the odour though. More than 400 plants have evolved to secrete the same substance, called E-betafarnesene, or EBF, including peppermint. The chemical doubles up as an attractant for some insects that kill aphids, such as parasitic wasps. Prior to the field trial, lab tests at Rothamsted found that the pheromone worked as a highly-effective aphid repellent. The work bolstered researchers hopes that the trial would demonstrate the crops resilience against aphids in the wild. An aphid-resistant wheat crop could have huge benefits for farmers and the environment because the plants would no longer need to be sprayed with insecticides. The disappointing thing is that when we tested it in the field, we didnt find any significant reduction in aphid settlement in the test plots, said Toby Bruce, who worked on the trial. Details of the trial are published in the journal Scientific Reports. (www.theguardian.com. Adaptado.) O trecho do terceiro pargrafo An aphid-resistant wheat crop could have huge benefits for farmers and the environment because the plants would no longer need to be sprayed with insecticides.

(UNESP - 2016 - 2 fase) As questes 29 e 30 tomam por base o Soneto LXVII (Considera a vantagem que os brutos fazem aos homens em obedecer a Deus), de Dom Francisco Manuel de Melo (1608-1666). Quando vejo, Senhor, que s alimrias Da terra, da gua, do ar, peixe, ave, bruto , No lhe esquece jamais o alto estatuto Das leis que lhes pusestes ordinrias; E logo vejo quantas artesvrias O homem racional, prvidoe astuto, Pe em obrar, ingrato e resoluto, Obras que a vossas leis so to contrrias: Ou me esquece quem sois ou quem eu era; Pois do que me mandais tanto me esqueo, Como se a vs e a mi no conhecera. Com razo logo por favor vos peo Que, pois homem tal sou, me faais fera, A ver se assi melhor vos obedeo. (A tuba de Calope, 1988.) alimria: animal irracional. arte: astcia, ardil. prvido: providente, que se previne, previdente, precavido. No primeiro verso, a que classe de palavras pertence o termo que e qual sua funo na frase? No quarto verso, a que classe de palavras pertence o termo que e qual sua funo na frase?

(UNESP - 2016/2 - 1fase) Disparity in life spans of the rich and the poor is growing Sabrina Tavernise February 12, 2016 Experts have long known that rich people generally live longer than poor people. But a growing body of data shows a more disturbing pattern: Despite big advances in medicine, technology and education, the longevity gap between high-income and low-income Americans has been widening sharply. The poor are losing ground not only in income, but also in years of life, the most basic measure of well-being. In the early 1970s, a 60-year-old man in the top half of the earnings ladder could expect to live 1.2 years longer than a man of the same age in the bottom half, according to an analysis by the Social Security Administration. Fast-forward to 2001, and he could expect to live 5.8 years longer than his poorer counterpart. New research released this month contains even more jarring numbers. Looking at the extreme ends of the income spectrum, economists at the Brookings Institution found that for men born in 1920, there was a six-year difference in life expectancy between the top 10 percent of earners and the bottom 10 percent. For men born in 1950, that difference had more than doubled, to 14 years. For women, the gap grew to 13 years, from 4.7 years. There has been this huge spreading out, said Gary Burtless, one of the authors of the study. The growing chasm is alarming policy makers, and has surfaced in the presidential campaign. During a Democratic debate, Senator Bernie Sanders and Hillary Clinton expressed concern over shortening life spans for some Americans. This may be the next frontier of the inequality discussion, said Peter Orszag, a former Obama administration official now at Citigroup, who was among the first to highlight the pattern. The causes are still being investigated, but public health researchers say that deep declines in smoking among the affluent and educated may partly explain the difference. Overall, according to the Brookings study, life expectancy for the bottom 10 percent of wage earners improved by just 3 percent for men born in 1950 compared with those born in 1920. For the top 10 percent, though, it jumped by about 28 percent. (The researchers used a common measure life expectancy at age 50 and included data from 1984 to 2012.) (www.nytimes.com. Adaptado.) No trecho do quinto pargrafo For the top 10 percent, though, it jumped by about 28 percent., o termo em destaque pode ser substitudo, sem alterao de sentido, por

(UNESP - 2016 - 1a fase) A cidade tira de seu imprio uma parte da honra, da qual todos vs vos gloriais, e que deveis legitimamente apoiar; no vos esquiveis s provas, se no renunciais tambm a buscar as honras; e no penseis que se trata apenas, nesta questo, de ser escravos em vez de livres: trata-se da perda de um imprio, e do risco ligado ao dio que a contrastes. (Pricles apud Pierre Cabanes. Introduo histria da Antiguidade, 2009.) O discurso de Pricles, no sculo V a.C., convoca os atenienses para lutar na Guerra do Peloponeso e enfatiza

(UNESP - 2016 - 2 fase) Leia o excerto do conto A cartomante, de Machado de Assis, para responder a questo. Hamlet observa a Horcio que h mais coisas no cu e na terra do que sonha a nossa filosofia. Era a mesma explicao que dava a bela Rita ao moo Camilo, numa sexta-feira de novembro de 1869, quando este ria dela, por ter ido na vspera consultar uma cartomante; a diferena que o fazia por outras palavras. Ria, ria. Os homens so assim; no acreditam em nada. Pois saiba que fui, e que ela adivinhou o motivo da consulta, antes mesmo que eu lhe dissesse o que era. Apenas comeou a botar as cartas, disse-me: A senhora gosta de uma pessoa... Confessei que sim, e ento ela continuou a botar as cartas, combinou-as, e no fim declarou-me que eu tinha medo de que voc me esquecesse, mas que no era verdade... Errou! interrompeu Camilo, rindo. No diga isso, Camilo. Se voc soubesse como eu tenho andado, por sua causa. Voc sabe; j lhe disse. No ria de mim, no ria... Camilo pegou-lhe nas mos, e olhou para ela srio e fixo. Jurou que lhe queria muito, que os seus sustos pareciam de criana; em todo o caso, quando tivesse algum receio, a melhor cartomante era ele mesmo. Depois, repreendeu-a; disse-lhe que era imprudente andar por essas casas. Vilela podia sab-lo, e depois... [...] Um dia, porm, recebeu Camilo uma carta annima, que lhe chamava imoral e prfido, e dizia que a aventura era sabida de todos. Camilo teve medo, e, para desviar as suspeitas, comeou a rarear as visitas casa de Vilela. Este notou-lhe as ausncias. Camilo respondeu que o motivo era uma paixo frvola de rapaz. Candura gerou astcia. As ausncias prolongaram-se, e as visitas cessaram inteiramente. Pode ser que entrasse tambm nisso um pouco de amor-prprio, uma inteno de diminuir os obsquios do marido, para tornar menos dura a aleivosia do ato. Foi por esse tempo que Rita, desconfiada e medrosa, correu cartomante para consult-la sobre a verdadeira causa do procedimento de Camilo. Vimos que a cartomante restituiu-lhe a confiana, e que o rapaz repreendeu-a por ter feito o que fez. Correram ainda algumas semanas. Camilo recebeu mais duas ou trs cartas annimas, to apaixonadas, que no podiam ser advertncia da virtude, mas despeito de algum pretendente; tal foi a opinio de Rita, que, por outras palavras mal compostas, formulou este pensamento: a virtude preguiosa e avara, no gasta tempo nem papel; s o interesse ativo e prdigo. Nem por isso Camilo ficou mais sossegado; temia que o annimo fosse ter com Vilela, e a catstrofe viria ento sem remdio. (Contos: uma antologia, 1998.) O trecho do quinto pargrafo [Ele] disse-lhe que era imprudente andar por essas casas foi construdo em discurso indireto. Reescreva-o em discurso direto, substituindo os pronomes sublinhados pelos nomes das personagens e efetuando os demais ajustes necessrios.

(UNESP - 2016 - 2 fase) Leia o excerto do conto A cartomante, de Machado de Assis, para responder a questo Hamlet observa a Horcio que h mais coisas no cu e na terra do que sonha a nossa filosofia. Era a mesma explicao que dava a bela Rita ao moo Camilo, numa sexta-feira de novembro de 1869, quando este ria dela, por ter ido na vspera consultar uma cartomante; a diferena que o fazia por outras palavras. Ria, ria. Os homens so assim; no acreditam em nada. Pois saiba que fui, e que ela adivinhou o motivo da consulta, antes mesmo que eu lhe dissesse o que era. Apenas comeou a botar as cartas, disse-me: A senhora gosta de uma pessoa... Confessei que sim, e ento ela continuou a botar as cartas, combinou-as, e no fim declarou-me que eu tinha medo de que voc me esquecesse, mas que no era verdade... Errou! interrompeu Camilo, rindo. No diga isso, Camilo. Se voc soubesse como eu tenho andado, por sua causa. Voc sabe; j lhe disse. No ria de mim, no ria... Camilo pegou-lhe nas mos, e olhou para ela srio e fixo. Jurou que lhe queria muito, que os seus sustos pareciam de criana; em todo o caso, quando tivesse algum receio, a melhor cartomante era ele mesmo. Depois, repreendeu-a; disse-lhe que era imprudente andar por essas casas. Vilela podia sab-lo, e depois... [...] Um dia, porm, recebeu Camilo uma carta annima, que lhe chamava imoral e prfido, e dizia que a aventura era sabida de todos. Camilo teve medo, e, para desviar as suspeitas, comeou a rarear as visitas casa de Vilela. Este notou-lhe as ausncias. Camilo respondeu que o motivo era uma paixo frvola de rapaz. Candura gerou astcia. As ausncias prolongaram-se, e as visitas cessaram inteiramente. Pode ser que entrasse tambm nisso um pouco de amor-prprio, uma inteno de diminuir os obsquios do marido, para tornar menos dura a aleivosia do ato. Foi por esse tempo que Rita, desconfiada e medrosa, correu cartomante para consult-la sobre a verdadeira causa do procedimento de Camilo. Vimos que a cartomante restituiu-lhe a confiana, e que o rapaz repreendeu-a por ter feito o que fez. Correram ainda algumas semanas. Camilo recebeu mais duas ou trs cartas annimas, to apaixonadas, que no podiam ser advertncia da virtude, mas despeito de algum pretendente; tal foi a opinio de Rita, que, por outras palavras mal compostas, formulou este pensamento: a virtude preguiosa e avara, no gasta tempo nem papel; s o interesse ativo e prdigo. Nem por isso Camilo ficou mais sossegado; temia que o annimo fosse ter com Vilela, e a catstrofe viria ento sem remdio. (Contos: uma antologia, 1998.) H, no penltimo pargrafo, o emprego de uma figura de retrica que consiste no alargamento semntico de termos que designam dois entes abstratos pela atribuio a eles de traos prprios do ser humano. Quais so os dois entes abstratos que passam por tal processo? Justifique sua resposta. Como se denomina tal figura de retrica?

(UNESP - 2016 - 1a fase) Eis dois homens frente: um, que quer servir; o outro, que aceita, ou deseja, ser chefe.O primeiro une as mos e, assim juntas, coloca-as nas mos do segundo: claro smbolo de submisso,cujo sentido, por vezes, era ainda acentuado pela genuflexo. Ao mesmo tempo, a personagem queoferece as mos pronuncia algumas palavras, muito breves, pelas quais se reconhece o homem dequem est na sua frente. Depois, chefe e subordinado beijam-se na boca: smbolo de acordo e deamizade. Eram estes muito simples e, por isso mesmo, eminentemente adequados para impressionarespritos to sensveis s coisas os gestos que serviam para estabelecer um dos vnculos mais fortesque a poca feudal conheceu. (Marc Bloch. A sociedade feudal, 1987.) Miniatura do Liber feudorum Ceritaniae, sculo XIII O texto e a imagem referem-se cerimnia que

(UNESP - 2016/2 - 1a fase) Examine a iluminura extrada do manuscrito Al-Maqamat, de Abu Muhammed al-Kasim al-Hariri, 1237. A imagem pode ser associada tradio dos conhecimentos desenvolvidos no mundo rabe-islmico durante a Idade Mdia e revela

(UNESP - 2016/2 - 1a fase) Os mosteiros eram em primeiro lugar casas, cada uma abrigando sua famlia, e as mais perfeitas, com efeito, as mais bem ordenadas: de um lado, desde o sculo IX, os mais abundantes recursos convergiam para a instituio monstica, levando-a aos postos avanados do progresso cultural; do outro, tudo ali se encontrava organizado em funo de um projeto de perfeio, ntido, bem estabelecido, rigorosamente medido. (Georges Duby. A vida privada nas casas aristocrticas da Frana feudal. Histria da vida privada, vol. 2, 1992. Adaptado.) A caracterizao do mosteiro medieval como uma casa, um posto avanado do progresso cultural e um projeto de perfeio pode ser explicada pela disposio monstica de

(UNESP - 2016 - 2 fase) In one of the great tragedies of our age, indigenous traditions, stories, cultures and knowledge are winking out across the world. Whole languages and mythologies are vanishing, and in some cases even entire indigenous groups are falling into extinction. This is what makes the news that a tribe in the Amazon the Matss peoples of Brazil and Peru have created a 500-page encyclopaedia of their traditional medicine all the more remarkable. The encyclopaedia, compiled by five shamans with assistance from conservation group Acat, details every plant used by Matss medicine to cure a massive variety of ailments. The [Matss Traditional Medicine Encyclopaedia] marks the first time shamans of an Amazonian tribe have created a full and complete transcription of their medicinal knowledge written in their own language and words, said Christopher Herndon, president and co-founder of Acat. The Matss have only printed their encyclopaedia in their native language to ensure that the medicinal knowledge is not stolen by corporations or researchers as has happened in the past. Instead, the encyclopaedia is meant as a guide for training new, young shamans in the tradition and recording the living shamans knowledge before they pass. One of the most renowned elder Matss healers died before his knowledge could be passed on so the time was now. Acat and the Matss leadership decided to prioritize the Encyclopaedia before more of the elders were lost and their ancestral knowledge taken with them, said Herndon. Acat has also started a program connecting the remaining Matss shamans with young students. Through this mentorship program, the indigenous people hope to preserve their way of life as they have for centuries past. With the medicinal plant knowledge disappearing fast among most indigenous groups and no one to write it down, the true losers in the end are tragically the indigenous stakeholders themselves, said Herndon. The methodology developed by the Matss and Acat can be a template for other indigenous cultures to safeguard their ancestral knowledge. Comments: Hugh Baker Top Commenter The priority for people supporting the Matss should be to copyright the encyclopaedia in as many jurisdictions as possible, protecting both the medicinal knowledge and the biological/botanical information, species of plants, fungi, insects and animals that occur in the range of the tribe. Any pharmacological corporations wishing to capitalize on the knowledge would have to pay royalties to the Matss, and would also need to consult with the Matss in a meaningful interaction about how they intend to exploit whatever resource in which the company expresses an interest. (http://news.mongabay.com. Adaptado.) Explique, de acordo com o primeiro pargrafo, por que a elaborao da Enciclopdia de Medicina Tradicional da tribo Matss um feito notvel.

(UNESP - 2016 - 1a fase) As reformas protestantes do princpio do sculo XVI, entre outros fatores, reagiam contra:

(UNESP - 2016 - 2 fase) In one of the great tragedies of our age, indigenous traditions, stories, cultures and knowledge are winking out across the world. Whole languages and mythologies are vanishing, and in some cases even entire indigenous groups are falling into extinction. This is what makes the news that a tribe in the Amazon the Matss peoples of Brazil and Peru have created a 500-page encyclopaedia of their traditional medicine all the more remarkable. The encyclopaedia, compiled by five shamans with assistance from conservation group Acat, details every plant used by Matss medicine to cure a massive variety of ailments. The [Matss Traditional Medicine Encyclopaedia] marks the first time shamans of an Amazonian tribe have created a full and complete transcription of their medicinal knowledge written in their own language and words, said Christopher Herndon, president and co-founder of Acat. The Matss have only printed their encyclopaedia in their native language to ensure that the medicinal knowledge is not stolen by corporations or researchers as has happened in the past. Instead, the encyclopaedia is meant as a guide for training new, young shamans in the tradition and recording the living shamans knowledge before they pass. One of the most renowned elder Matss healers died before his knowledge could be passed on so the time was now. Acat and the Matss leadership decided to prioritize the Encyclopaedia before more of the elders were lost and their ancestral knowledge taken with them, said Herndon. Acat has also started a program connecting the remaining Matss shamans with young students. Through this mentorship program, the indigenous people hope to preserve their way of life as they have for centuries past. With the medicinal plant knowledge disappearing fast among most indigenous groups and no one to write it down, the true losers in the end are tragically the indigenous stakeholders themselves, said Herndon. The methodology developed by the Matss and Acat can be a template for other indigenous cultures to safeguard their ancestral knowledge. Comments: Hugh Baker Top Commenter The priority for people supporting the Matss should be to copyright the encyclopaedia in as many jurisdictions as possible, protecting both the medicinal knowledge and the biological/botanical information, species of plants, fungi, insects and animals that occur in the range of the tribe. Any pharmacological corporations wishing to capitalize on the knowledge would have to pay royalties to the Matss, and would also need to consult with the Matss in a meaningful interaction about how they intend to exploit whatever resource in which the company expresses an interest. (http://news.mongabay.com. Adaptado.) Quais as razes, segundo o texto, que levaram a tribo Matss a escrever e imprimir a Enciclopdia de Medicina Tradicional em sua prpria lngua?