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Questões de Linguagens do ENEM

Todas as questões de Linguagens do banco, com gabarito em cada página. Combine com ano, disciplina e dificuldade para montar sua lista de estudo.

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  • 219 assuntos

Resultados: 18.995 questões

Página 114 de 950

  • Linguagens

    Inglês

    Utilize o texto a seguir para responder a questão.

    The End of Poverty

        Equality is a very big idea, connected to freedom, but an idea doesn’t come for free. In a world where distance no longer determines who your neighbor is, paying the price for equality is not just heart, it’s smart. The destinies of the “haves” are intrinsically linked to the fates of the “have-nothing-at-alls”. If we didn’t know this already, it became too clear on September 11, 2001. Africa is not the front line in the war against terror, but it soon could be.
        “The war against terror is bound up in the war against poverty.” Who said that? Not me. Not some beatnik peace group. Secretary of State Colin Powell. And when a military man starts talking like that perhaps we should listen. In tense, nervous times isn’t it cheaper – and smarter – to make friends out of potential enemies than to defend yourself against them?
        We could be the first generation to outlaw the kind of extreme, stupid poverty that sees a child die of hunger in a world of plenty, or of a disease preventable by a twenty-cent inoculation. We are the first generation that has enough power to do that. The first generation that is powerful enough to unknot the whole tangle of bad trade, bad debt, and bad luck. The first generation that can end a corrupt relationship between the powerful and the weaker parts of the world which has been so wrong for so long.
        If the rich nations decided they could become slightly “poorer”, they would truly help the nations in need. If they agreed to write off the old debts of the poor countries, the whole world would be safer. This year millions of people gathered to persuade world leaders to invest more in fighting poverty and disease in Africa.
        We cannot save energy life. But the ones we can, we must. It is – or it ought to be – unacceptable that an accident of longitude determines whether a child lives or dies. Fifteen thousand people dying needlessly every day from AIDS, TB, and malaria. Behind each of these statistics is someone’s daughter, someone’s son, a mother, a father, a sister, a brother.
        This is Africa’s crisis. That it’s not on the nightly news, that we do not treat this as an emergency – that’s our crisis.

    (adapted from Bono’s foreword to the End of Poverty, Jeffrey Sachs, Penguin Press, and “This is Generation’s Moon Shot”, by Bono in Time)
    Assinale a alternativa correta para o verbo em destaque na frase abaixo.

    ––The first generation that “can” end a corrupt
    relationship between the powerful and
    the weaker parts of the world….
    Escolha uma alternativa para a questão cba8676a-b9
  • Linguagens

    Inglês

    Utilize o texto a seguir para responder a questão.

    The End of Poverty

        Equality is a very big idea, connected to freedom, but an idea doesn’t come for free. In a world where distance no longer determines who your neighbor is, paying the price for equality is not just heart, it’s smart. The destinies of the “haves” are intrinsically linked to the fates of the “have-nothing-at-alls”. If we didn’t know this already, it became too clear on September 11, 2001. Africa is not the front line in the war against terror, but it soon could be.
        “The war against terror is bound up in the war against poverty.” Who said that? Not me. Not some beatnik peace group. Secretary of State Colin Powell. And when a military man starts talking like that perhaps we should listen. In tense, nervous times isn’t it cheaper – and smarter – to make friends out of potential enemies than to defend yourself against them?
        We could be the first generation to outlaw the kind of extreme, stupid poverty that sees a child die of hunger in a world of plenty, or of a disease preventable by a twenty-cent inoculation. We are the first generation that has enough power to do that. The first generation that is powerful enough to unknot the whole tangle of bad trade, bad debt, and bad luck. The first generation that can end a corrupt relationship between the powerful and the weaker parts of the world which has been so wrong for so long.
        If the rich nations decided they could become slightly “poorer”, they would truly help the nations in need. If they agreed to write off the old debts of the poor countries, the whole world would be safer. This year millions of people gathered to persuade world leaders to invest more in fighting poverty and disease in Africa.
        We cannot save energy life. But the ones we can, we must. It is – or it ought to be – unacceptable that an accident of longitude determines whether a child lives or dies. Fifteen thousand people dying needlessly every day from AIDS, TB, and malaria. Behind each of these statistics is someone’s daughter, someone’s son, a mother, a father, a sister, a brother.
        This is Africa’s crisis. That it’s not on the nightly news, that we do not treat this as an emergency – that’s our crisis.

    (adapted from Bono’s foreword to the End of Poverty, Jeffrey Sachs, Penguin Press, and “This is Generation’s Moon Shot”, by Bono in Time)
    Assinale a alternativa correta para o verbo em destaque na frase abaixo.

    Africa is not the front line in the war against terror, but it soon “could” be.
    Escolha uma alternativa para a questão cba4a65d-b9
  • Linguagens

    Português

    Leia atentamente o capítulo XXIX do romance “Quincas Borba” de Machado de Assis para responder a questão.

    CAPÍTULO XXIX

        RUBIÃO passou o resto da manhã alegremente. Era domingo; dois amigos vieram almoçar com ele, um rapaz de vinte e quatro anos, que roía as primeiras aparas dos bens da mãe, e um homem de quarenta e quatro ou quarenta e seis, que não tinha que roer.
    Carlos Maria chamava-se o primeiro, Freitas o segundo. Rubião gostava de ambos, mas diferentemente;não era só a idade que o ligava mais ao Freitas, era também a índole deste homem. Freitas elogiava tudo, saudava cada prato e cada vinho com uma frase particular, delicada, e saía de lá com as algibeiras cheias de charutos, provando assim que os preferia a quaisquer outros. Tinhalhe sido apresentado em certo armazém da Rua Municipal, onde jantaram uma vez juntos. Contaram-lhe ali a história do homem, a sua boa e má fortuna, mas não entraram em particularidades. Rubião torceu o nariz; era naturalmente algum náufrago, cuja convivência não lhe traria nenhum prazer pessoal nem consideração pública. Mas o Freitas atenuou logo essa primeira impressão; era vivo, interessante, anedótico, alegre como um homem que tivesse cinqüenta contos de renda.
    Assinale a alternativa que não apresenta nenhuma expressão utilizada no sentido figurado.
    Escolha uma alternativa para a questão cb892fbb-b9
  • Linguagens

    Português

    Imagem da questão de Português, UECE 2019, Pontuação

    Sobre a ocorrência de aspas, no texto, é correto afirmar que se dá devido à
    Escolha uma alternativa para a questão 06b86068-b9
  • Linguagens

    Português

    Imagem da questão de Português, UECE 2019, Figuras de Linguagem

    Drummond, no seu poema Ausência, chega a uma conclusão quando diz “A ausência é um estar em mim” (linha 72). Ao revelar essa constatação, a figura de linguagem que o autor utiliza é
    Escolha uma alternativa para a questão 06a8f035-b9
  • Linguagens

    Inglês

    T E X T


    I Used to Fear Being a Nobody. Then I Left

    Social Media.


    By Bianca Brooks


    “What’s happening?”

         I stare blankly at the little box as I try to think of something clever for my first tweet. I settle on what’s at the top of my mind: “My only #fear is being a nobody.” How could I know this exchange would begin a dialogue that would continue nearly every day for the next nine years of my life?

         I began using Twitter in 2010 as a newly minted high school freshman. Though it began as a hub for my quirky adolescent thoughts, over the years it became an archive of my emotional and intellectual voice — a kind of virtual display for the evolution of my politics and artistic identity. But after nine years, it was time to close the archive. My wanting to share my every waking thought became eclipsed by a desire for an increasingly rare commodity — a private life.

         Though I thought disappearing from social media would be as simple as logging off, my refusal to post anything caused a bit of a stir among my small but loyal following. I began to receive emails from strangers asking me where I had gone and when I would return. One message read: “Not to be over familiar, but you have to come back eventually. You’re a writer after all. How will we read your writing?” Another follower inquired, “Where will you go?” 

         The truth is I have not gone anywhere. I am, in fact, more present than ever

         Over time, I have begun to sense these messages reveal more than a lack of respect for privacy. I realize that to many millennials, a life without a social media presence is not simply a private life; it is no life at all: We possess a widespread, genuine fear of obscurity.

         When I consider the near-decade I have spent on social media, this worry makes sense. As with many in my generation, Twitter was my entry into conversations happening on a global scale; long before my byline graced any publication, tweeting was how I felt a part of the world. Twitter functions much like an echo chamber dependent on likes and retweets, and gaining notoriety is as easy as finding someone to agree with you. For years I poured my opinions, musings and outrage onto my timeline, believing I held an indispensable place in a vital sociopolitical experiment. 

         But these passionate, public observations were born of more than just a desire to speak my mind — I was measuring my individual worth in constant visibility. Implicit in my follower’s question “Where will you go?” is the resounding question “How will we know where you’ve gone?” Privacy is considered a small exchange for the security of being well known and well liked. 

         After all, a private life boasts no location markers or story updates. The idea that the happenings of our lives would be constrained to our immediate families, friends and real-life communities is akin to social death in a world measured by followers, views, likes and shares.

         I grow weary when I think of this as the new normal for what is considered to be a fruitful personal life. Social media is no longer a mere public extension of our private socialization; it has become a replacement for it. What happens to our humanity when we relegate our real lives to props for the performance of our virtual ones? 

         For one, a predominantly online existence can lull us into a dubious sense of having enacted concrete change, simply because of a tweet or Instagram post. As “hashtag activism” has obscured longstanding traditions of assembly and protest, there’s concern that a failure to transition from the keyboard to in-person organization will effectively stall or kill the momentum of political movements. (See: Occupy Wall Street.) 

         The sanctity of our most intimate experiences is also diminished. My grandfather Charles Shaw — a notable musician whose wisdoms and jazz scene tales I often shared on Twitter — passed away last year. Rather than take adequate time to privately mourn the loss of his giant influence in my life alongside those who loved him most, I quickly posted a lengthy tribute to him to my followers. At the time I thought, “How will they remember him if I don’t acknowledge his passing?”

         Perhaps at the root of this anxiety over being forgotten is an urgent question of how one ought to form a legacy; with the rise of automation, a widening wealth gap and an unstable political climate, it is easy to feel unimportant. It is almost as if the world is too big and we are much too small to excel in it in any meaningful way. We feel we need as many people as possible to witness our lives, so as not to be left out of a story that is being written too fast by people much more significant than ourselves.

         “The secret of a full life is to live and relate to others as if they might not be there tomorrow, as if you might not be there tomorrow,” the writer Anais Nin said. “This feeling has become a rarity, and rarer every day now that we have reached a hastier and more superficial rhythm, now that we believe we are in touch with a greater amount of people. This is the illusion which might cheat us of being in touch deeply with the one breathing next to us.”

         I think of those words and at once any fear of obscurity is eclipsed by much deeper ones — the fear of forgoing the sacred moments of life, of never learning to be completely alone, of not bearing witness to the incredible lives of those who surround me.

         I observe the world around me. It is big and moving fast. “What’s happening?” I think to myself. 

         I’m just beginning to find out. 


    From:www.nytimes.com/Oct. 1, 2019

    As a concluding note, the author acknowledges that, after leaving social media, she
    Escolha uma alternativa para a questão ce6eeac5-b8
  • Linguagens

    Inglês

    T E X T


    I Used to Fear Being a Nobody. Then I Left

    Social Media.


    By Bianca Brooks


    “What’s happening?”

         I stare blankly at the little box as I try to think of something clever for my first tweet. I settle on what’s at the top of my mind: “My only #fear is being a nobody.” How could I know this exchange would begin a dialogue that would continue nearly every day for the next nine years of my life?

         I began using Twitter in 2010 as a newly minted high school freshman. Though it began as a hub for my quirky adolescent thoughts, over the years it became an archive of my emotional and intellectual voice — a kind of virtual display for the evolution of my politics and artistic identity. But after nine years, it was time to close the archive. My wanting to share my every waking thought became eclipsed by a desire for an increasingly rare commodity — a private life.

         Though I thought disappearing from social media would be as simple as logging off, my refusal to post anything caused a bit of a stir among my small but loyal following. I began to receive emails from strangers asking me where I had gone and when I would return. One message read: “Not to be over familiar, but you have to come back eventually. You’re a writer after all. How will we read your writing?” Another follower inquired, “Where will you go?” 

         The truth is I have not gone anywhere. I am, in fact, more present than ever

         Over time, I have begun to sense these messages reveal more than a lack of respect for privacy. I realize that to many millennials, a life without a social media presence is not simply a private life; it is no life at all: We possess a widespread, genuine fear of obscurity.

         When I consider the near-decade I have spent on social media, this worry makes sense. As with many in my generation, Twitter was my entry into conversations happening on a global scale; long before my byline graced any publication, tweeting was how I felt a part of the world. Twitter functions much like an echo chamber dependent on likes and retweets, and gaining notoriety is as easy as finding someone to agree with you. For years I poured my opinions, musings and outrage onto my timeline, believing I held an indispensable place in a vital sociopolitical experiment. 

         But these passionate, public observations were born of more than just a desire to speak my mind — I was measuring my individual worth in constant visibility. Implicit in my follower’s question “Where will you go?” is the resounding question “How will we know where you’ve gone?” Privacy is considered a small exchange for the security of being well known and well liked. 

         After all, a private life boasts no location markers or story updates. The idea that the happenings of our lives would be constrained to our immediate families, friends and real-life communities is akin to social death in a world measured by followers, views, likes and shares.

         I grow weary when I think of this as the new normal for what is considered to be a fruitful personal life. Social media is no longer a mere public extension of our private socialization; it has become a replacement for it. What happens to our humanity when we relegate our real lives to props for the performance of our virtual ones? 

         For one, a predominantly online existence can lull us into a dubious sense of having enacted concrete change, simply because of a tweet or Instagram post. As “hashtag activism” has obscured longstanding traditions of assembly and protest, there’s concern that a failure to transition from the keyboard to in-person organization will effectively stall or kill the momentum of political movements. (See: Occupy Wall Street.) 

         The sanctity of our most intimate experiences is also diminished. My grandfather Charles Shaw — a notable musician whose wisdoms and jazz scene tales I often shared on Twitter — passed away last year. Rather than take adequate time to privately mourn the loss of his giant influence in my life alongside those who loved him most, I quickly posted a lengthy tribute to him to my followers. At the time I thought, “How will they remember him if I don’t acknowledge his passing?”

         Perhaps at the root of this anxiety over being forgotten is an urgent question of how one ought to form a legacy; with the rise of automation, a widening wealth gap and an unstable political climate, it is easy to feel unimportant. It is almost as if the world is too big and we are much too small to excel in it in any meaningful way. We feel we need as many people as possible to witness our lives, so as not to be left out of a story that is being written too fast by people much more significant than ourselves.

         “The secret of a full life is to live and relate to others as if they might not be there tomorrow, as if you might not be there tomorrow,” the writer Anais Nin said. “This feeling has become a rarity, and rarer every day now that we have reached a hastier and more superficial rhythm, now that we believe we are in touch with a greater amount of people. This is the illusion which might cheat us of being in touch deeply with the one breathing next to us.”

         I think of those words and at once any fear of obscurity is eclipsed by much deeper ones — the fear of forgoing the sacred moments of life, of never learning to be completely alone, of not bearing witness to the incredible lives of those who surround me.

         I observe the world around me. It is big and moving fast. “What’s happening?” I think to myself. 

         I’m just beginning to find out. 


    From:www.nytimes.com/Oct. 1, 2019

    Considering the idea of living a “full life”, Bianca Brooks believes that the fast and superficial rhythm of today’s reality may prevent us from
    Escolha uma alternativa para a questão ce6bf18e-b8
  • Linguagens

    Inglês

    T E X T


    I Used to Fear Being a Nobody. Then I Left

    Social Media.


    By Bianca Brooks


    “What’s happening?”

         I stare blankly at the little box as I try to think of something clever for my first tweet. I settle on what’s at the top of my mind: “My only #fear is being a nobody.” How could I know this exchange would begin a dialogue that would continue nearly every day for the next nine years of my life?

         I began using Twitter in 2010 as a newly minted high school freshman. Though it began as a hub for my quirky adolescent thoughts, over the years it became an archive of my emotional and intellectual voice — a kind of virtual display for the evolution of my politics and artistic identity. But after nine years, it was time to close the archive. My wanting to share my every waking thought became eclipsed by a desire for an increasingly rare commodity — a private life.

         Though I thought disappearing from social media would be as simple as logging off, my refusal to post anything caused a bit of a stir among my small but loyal following. I began to receive emails from strangers asking me where I had gone and when I would return. One message read: “Not to be over familiar, but you have to come back eventually. You’re a writer after all. How will we read your writing?” Another follower inquired, “Where will you go?” 

         The truth is I have not gone anywhere. I am, in fact, more present than ever

         Over time, I have begun to sense these messages reveal more than a lack of respect for privacy. I realize that to many millennials, a life without a social media presence is not simply a private life; it is no life at all: We possess a widespread, genuine fear of obscurity.

         When I consider the near-decade I have spent on social media, this worry makes sense. As with many in my generation, Twitter was my entry into conversations happening on a global scale; long before my byline graced any publication, tweeting was how I felt a part of the world. Twitter functions much like an echo chamber dependent on likes and retweets, and gaining notoriety is as easy as finding someone to agree with you. For years I poured my opinions, musings and outrage onto my timeline, believing I held an indispensable place in a vital sociopolitical experiment. 

         But these passionate, public observations were born of more than just a desire to speak my mind — I was measuring my individual worth in constant visibility. Implicit in my follower’s question “Where will you go?” is the resounding question “How will we know where you’ve gone?” Privacy is considered a small exchange for the security of being well known and well liked. 

         After all, a private life boasts no location markers or story updates. The idea that the happenings of our lives would be constrained to our immediate families, friends and real-life communities is akin to social death in a world measured by followers, views, likes and shares.

         I grow weary when I think of this as the new normal for what is considered to be a fruitful personal life. Social media is no longer a mere public extension of our private socialization; it has become a replacement for it. What happens to our humanity when we relegate our real lives to props for the performance of our virtual ones? 

         For one, a predominantly online existence can lull us into a dubious sense of having enacted concrete change, simply because of a tweet or Instagram post. As “hashtag activism” has obscured longstanding traditions of assembly and protest, there’s concern that a failure to transition from the keyboard to in-person organization will effectively stall or kill the momentum of political movements. (See: Occupy Wall Street.) 

         The sanctity of our most intimate experiences is also diminished. My grandfather Charles Shaw — a notable musician whose wisdoms and jazz scene tales I often shared on Twitter — passed away last year. Rather than take adequate time to privately mourn the loss of his giant influence in my life alongside those who loved him most, I quickly posted a lengthy tribute to him to my followers. At the time I thought, “How will they remember him if I don’t acknowledge his passing?”

         Perhaps at the root of this anxiety over being forgotten is an urgent question of how one ought to form a legacy; with the rise of automation, a widening wealth gap and an unstable political climate, it is easy to feel unimportant. It is almost as if the world is too big and we are much too small to excel in it in any meaningful way. We feel we need as many people as possible to witness our lives, so as not to be left out of a story that is being written too fast by people much more significant than ourselves.

         “The secret of a full life is to live and relate to others as if they might not be there tomorrow, as if you might not be there tomorrow,” the writer Anais Nin said. “This feeling has become a rarity, and rarer every day now that we have reached a hastier and more superficial rhythm, now that we believe we are in touch with a greater amount of people. This is the illusion which might cheat us of being in touch deeply with the one breathing next to us.”

         I think of those words and at once any fear of obscurity is eclipsed by much deeper ones — the fear of forgoing the sacred moments of life, of never learning to be completely alone, of not bearing witness to the incredible lives of those who surround me.

         I observe the world around me. It is big and moving fast. “What’s happening?” I think to myself. 

         I’m just beginning to find out. 


    From:www.nytimes.com/Oct. 1, 2019

    For the author herself, Twitter was the platform for important things in her life, including the
    Escolha uma alternativa para a questão ce600458-b8
  • Linguagens

    Português

    Figura 1 de 2 da questão de Português, UECE 2019, Interpretação de Textos

    Figura 2 de 2 da questão de Português, UECE 2019, Interpretação de Textos


    CAMPANERUT, Camila. Obras de Monteiro Lobato entram

    para domínio público. Brasília: Ministério da Cidadania,

    2019. Disponível em: http://cultura.gov.br/obras-de-

    monteiro-lobato-entram-para-dominio-publico/. Acesso em:

    30/08/2019.

    O texto 1 defende um ponto de vista e, para isso, apresenta fatos e opiniões. Sobre esse aspecto, assinale a opção que se apresenta como opinião utilizada para defender o ponto de vista do autor.
    Escolha uma alternativa para a questão cd7e2531-b8
  • Linguagens

    Português

    Figura 1 de 2 da questão de Português, UECE 2019, Interpretação de Textos

    Figura 2 de 2 da questão de Português, UECE 2019, Interpretação de Textos


    CAMPANERUT, Camila. Obras de Monteiro Lobato entram

    para domínio público. Brasília: Ministério da Cidadania,

    2019. Disponível em: http://cultura.gov.br/obras-de-

    monteiro-lobato-entram-para-dominio-publico/. Acesso em:

    30/08/2019.

    Desde 1º de janeiro de 2019, não há mais necessidade de pedir autorização para utilizar as obras de Monteiro Lobato, porque
    Escolha uma alternativa para a questão cd7b7737-b8
  • Linguagens

    Português

    As alegres meninas que passam na rua, com suas pastas escolares, às vezes com seus namorados. As alegres meninas que estão sempre rindo, comentando o besouro que entrou na classe e pousou no vestido da professora; essas meninas; essas coisas sem importância.
    O uniforme as despersonaliza, mas o riso de cada uma as diferencia. Riem alto, riem musical, riem desafinado, riem sem motivo; riem.
    Hoje de manhã estavam sérias, era como se nunca mais voltassem a rir e falar coisas sem importância. Faltava uma delas. O jornal dera notícia do crime. O corpo da menina encontrado naquelas condições, em lugar ermo. A selvageria de um tempo que não deixa mais rir.
    As alegres meninas, agora sérias, tornaram-se adultas de uma hora para outra; essas mulheres.
    ANDRADE, C. D. Essas meninas. Contos plausíveis. Rio de Janeiro: José Olympio, 1985.

    No texto, há recorrência do emprego do artigo “as” e do pronome “essas”. No último parágrafo, esse recurso linguístico contribui para
    Escolha uma alternativa para a questão a30bf6ad-b6
  • Linguagens

    Português

    TEXTO I

    Figura 1 de 2 da questão de Português, ENEM 2019, Interpretação de Textos

    Fotografia em preto e branco de músico da cultura lupa (norte de Angola) tocando uma kalimba ou lamelofone.

    INTERNATIONAL Library of African Music, Angola. Disponível em: http://keywordsuggest.org. Acesso em: 18 ago. 2017.

    TEXTO II

    Figura 2 de 2 da questão de Português, ENEM 2019, Interpretação de Textos

    Manifestação carnavalesca registrada por Debret (1826): escravos vestidos como europeus, em cortejo musical, à época do Império.

    DEBRET, J.-B. Disponível em: http://koyre.ehess.fr. Acesso em: 18 ago. 2017


    O instrumento feito de lâminas metálicas e cabaça é comum a manifestações musicais na África e no Brasil. Nos textos, apesar de figurarem em contextos geográficos separados pelo Oceano Atlântico e terem cerca de um século de distanciamento temporal, a semelhança do instrumento demonstra a

    Escolha uma alternativa para a questão a3026fa3-b6
  • Linguagens

    Português

    A identificação simbólica que existe na cultura esportiva pode ser um fator determinante nas ações potencialmente agressivas dos espectadores e torcedores de futebol. Essa identificação em indivíduos que não têm uma identidade própria pode levá-los a não perceber os limites entre a sua vida e a sua equipe, ou entre a sua vida e a vida de um ídolo (jogador), e, dessa forma, passar a viver suas emoções basicamente por meio de acontecimentos esportivos, do sucesso e da derrota de seu clube predileto. Alguns dos torcedores organizados dedicam a vida à sua torcida. Vivem para ela e, por ela, chegam a perder qualquer outra referência, pois é essa experiência compensatória que lhes dá identidade. A probabilidade de um indivíduo se tornar um torcedor fanático está diretamente relacionada com a construção da sua identidade. Por isso, é imprescindível o desenvolvimento de relações e valores próprios que o ajudarão a delinear o limite entre ele e a sua equipe, ou entre ele e um jogador de futebol.

    REIS, H. H. B. Futebol e violência. Campinas: Armazém do Ipê; Autores Associados, 2006 (adaptado).

    Partindo da discussão sobre as relações entre o torcedor e seu clube, observa-se que o fanatismo futebolístico
    Escolha uma alternativa para a questão a2fb6a95-b6
  • Linguagens

    Português

    Há casais que jogam com os sonhos como se jogassem tênis. Ficam à espera do momento certo para a cortada. O jogo de tênis é assim: recebe-se o sonho do outro para destruí-lo, arrebentá-lo como bolha de sabão. O que se busca é ter razão e o que se ganha é o distanciamento. Aqui, quem ganha, sempre perde.
    Já no frescobol é diferente. O sonho do outro é um brinquedo que deve ser preservado, pois sabe-se que, se é sonho, é coisa delicada, do coração. Assim cresce o amor. Ninguém ganha para que os dois ganhem. E se deseja então que o outro viva sempre, eternamente, para que o jogo nunca tenha fim…
    ALVES, R. Tênis X Frescobol. As melhores crônicas de Rubem Alves. Campinas: Papirus, 2012.

    O texto de Rubem Alves faz uma analogia entre dois jogos que utilizam raquetes e as diferentes formas de as pessoas se relacionarem afetivamente, de modo que
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    Português

    Menino de cidade — Papai, você deixa eu ter um cachorro no meu sítio? — Deixo. — E um porquinho-da-índia? E ariranha? E macaco e quatro cabritos? E duzentos e vinte pombas? E um boi? E vaca? E rinoceronte? — Rinoceronte não pode. — Tá bem, mas cavalo pode, não pode? O sítio é apenas um terreno no estado do Rio sem maiores perspectivas imediatas. Mas o garoto precisa acreditar no sítio como outras pessoas precisam acreditar no céu. O céu dele é exatamente o da festa folclórica, a bicharada toda e ele, que nasceu no Rio e vive nesta cidade sem animais.
    CAMPOS, P. M. Balé do pato e outras crônicas. São Paulo: Ática, 1988.

    Nessa crônica, a repetição de estruturas sintáticas, além de fazer o texto progredir, ainda contribui para a construção de seu sentido,
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    Português

    Qual a diferença entre freios ventilados, perfurados e sólidos?

    Imagem da questão de Português, ENEM 2019, Interpretação de Textos
    Da esquerda para a direita: perfurado, ventilado e sólido.
    (No detalhe, a câmara interna do disco ventilado).

    Frenagens geram calor. O sistema de freios transforma a energia cinética do movimento em energia térmica por meio do atrito entre as pastilhas de freio e os discos. Em duas linhas, esse é o princípio de funcionamento do freio.
    Mas há um efeito colateral. Esse calor gerado provoca fadiga dos discos e pastilhas e compromete a eficiência do conjunto de freios.
    O disco de freio sólido é uma peça só, feita de ferro maciço. A vantagem está em custar mais barato que os outros. Contudo, tem baixo rendimento em situações extremas de frenagem (em descidas de serras, por exemplo) por não ter estruturas que favoreçam seu resfriamento. Por isso, discos sólidos são usados em aplicações mais leves, comuns no eixo dianteiro dos compactos 1.0 e no eixo traseiro de carros maiores, como sedãs e SUVs médios.
    O modelo ventilado, por sua vez, é formado por dois discos mais finos unidos por uma câmara interna que tem a função de proporcionar uma passagem do ar entre eles, resfriando com mais rapidez o conjunto. Eles estão nos eixos dianteiros dos compactos mais potentes. Mas também aparecem nos eixos traseiros de carros esportivos. Mas esportivos com motores de alto desempenho e carros de luxo têm discos perfurados. Há pequenos furos no disco com o objetivo de aumentar o atrito e dispersar o calor.
    RODRIGUEZ, H. Disponível em: http://quatrorodas.abril.com.br. Acesso em: 22 ago. 2017 (adaptado).

    O texto mostra diferentes tipos de discos de freio e defende a eficácia de um modelo sobre o outro. Para convencer o leitor disso, o autor utiliza o recurso de
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    Português

    Para que a passagem da produção ininterrupta de novidade a seu consumo seja feita continuamente, há necessidade de mecanismos, de engrenagens.
    Uma espécie de grande máquina industrial, incitante, tentacular, entra em ação. Mas bem depressa a simples lei da oferta e da procura segundo as necessidades não vale mais: é preciso excitar a demanda, excitar o acontecimento, provocá-lo, espicaçá-lo, fabricá-lo, pois a modernidade se alimenta disso.
    CAUQUELIN, A. Arte contemporânea: uma introdução. São Paulo: Martins Fontes, 2005 (adaptado).

    No contexto da arte contemporânea, o texto da autora Anne Cauquelin reflete ações que explicitam
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    Português

    Qual a diferença entre publicidade e propaganda?

    Esses dois termos não são sinônimos, embora sejam usados indistintamente no Brasil. Propaganda é a atividade associada à divulgação de ideias (políticas, religiosas, partidárias etc.) para influenciar um comportamento. Alguns exemplos podem ilustrar, como o famoso Tio Sam, criado para incentivar jovens a se alistar no exército dos EUA; ou imagens criadas para “demonizar” os judeus, espalhadas na Alemanha pelo regime nazista; ou um pôster promovendo o poderio militar da China comunista. No Brasil, um exemplo regular de propaganda são as campanhas políticas em período pré-eleitoral.
    Já a publicidade, em sua essência, quer dizer tornar algo público. Com a Revolução Industrial, a publicidade ganhou um sentido mais comercial e passou a ser uma ferramenta de comunicação para convencer o público a consumir um produto, serviço ou marca. Anúncios para venda de carros, bebidas ou roupas são exemplos de publicidade.
    VASCONCELOS, Y. Disponível em: https://mundoestranho.abril.com.br. Acesso em: 22 ago. 2017 (adaptado).

    A função sociocomunicativa desse texto é
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    Português

    A expansão do português no Brasil, as variações regionais com suas possíveis explicações e as raízes das inovações da linguagem estão emergindo por meio do trabalho de linguistas que estão desenterrando as raízes do português brasileiro ao examinar cartas pessoais e administrativas, testamentos, relatos de viagens, processos judiciais, cartas de leitores e anúncios de jornais desde o século XVI, coletados em instituições como a Biblioteca Nacional e o Arquivo Público do Estado de São Paulo. No acervo de documentos que servem para estudos sobre o português paulista está uma carta de 1807, escrita pelo soldado Manoel Coelho, que teria seduzido a filha de um fazendeiro. Quando soube, o pai da moça, enfurecido, forçou o rapaz a se casar com ela. O soldado, porém, bateu o pé: “Nem por bem, nem por mar!”, não se casaria. Um linguista pesquisador estranhou a citação, já que o fato se passava na Vila de São Paulo, mas depois percebeu: “Ele quis dizer ‘nem por bem, nem por mal!’. O soldado escrevia como falava. Não se sabe se casou com a filha do fazendeiro, mas deixou uma prova valiosa de como se falava no início do século XIX.”

    FIORAVANTI, C. Ora pois, uma língua bem brasileira. Pesquisa Fapesp, n. 230, abr. 2015 (adaptado).

    O fato relatado evidencia que fenômenos presentes na fala podem aparecer em textos escritos. Além disso, sugere que
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