Hidden valley looks a lot like the dozens of other camps that dot the woods of central Maine. There's a lake， some soccer fields and horses. But the campers make the difference. They're all American parents who have adopted kids from China. They're at Hidden Valley to find bridges from their children's old worlds to the new. Diana Becker of Montville， Maine， watches her 3-year-old daughter Mika dance to a Chinese version of “Twinkle， Twinkle Little Star.” “Her soul is Chinese，” she says， “but really she's growing up American.”
Hidden Valley and a handful of other “culture camps” serving families with children from overseas reflect the huge rise in the number of foreign adoptions， from 7，093 in 1990 to 15，774 last year. Most children come from Russia (4，491last year) and China (4，206) but there are also thousands of others adopted annually from South America， Asia and Eastern Europe. After cutting through what can be miles of red tape， parents often come home to find a new dilemma. “At first you think， 'I need a child'，” says Sandy Lachter of Washington， D.C.， who with her husband， Steve， adopted Amelia， 5， from China in 1995. “Then you think， 'What does the child need?' ”
The culture camps give families a place to find answers to those kinds of questions. Most grew out of local support groups; Hidden Valley was started last year by the Boston chapter of Families with Children from China， which includes 650 families. While parents address weighty issues like how to raise kids in a mixed-race family， their children just have fun riding horses， singing Chinese songs or making scallion pancakes. “My philosophy of camping is that they could be doing anything， as long as they see other Chinese kids with white parents，” says the director， Peter Kassen， whose adopted daughters Hope and Lily are 6 and 4.
The camp is a continuation of language and dance classes many of the kids attend during the year. “When we rented out a theater for 'Mulan，' it was packed，” says Stephen Chen of Boston， whose adopted daughter Lindsay is 4. Classes in Chinese language， art and calligraphy are taught by experts， like Renne Lu of the Greater Boston Chinese Cultural Center. “Our mission is to preserve the heritage，” Lu says.
Kids who are veteran campers say the experience helps them understand their complex heritage. Sixteen-year-old Alex was born in India and adopted by Kathy and David Brinton of Boulder， Colo.， when he was 7. “I went through a stage where I hated India， hated everything about it，” he says. “You just couldn't mention India to me.” But after six sessions at the East India Colorado Heritage Camp， held at Snow Mountain Ranch in Estes Park， Colo.， he hopes to travel to India after he graduates from high school next year.
Camp can be a learning experience for the whole family. Whitney Ning， 23， a counselor for four years， says the Korea Heritage Camp helped her become closer to her parents. “They were hesitant at first，” she says， “but when they saw how much it meant to me， they became very supportive.” Sometimes the most direct route around the world is across a campfire.
注(1)：本文選自Newsweek; 10/04/99， p75;
注(2)：本文習(xí)題命題模仿對(duì)象2004年真題Text 1;
1. Why American parents come to Hidden Valley?
[A]It has a large gathering of adopted children.
[B]Parents want to find a place to exchange their ideas.
[C]It helps children adapt to the new culture well.
[D]It is a very good place for relaxation.
2. Which of the following is not the advantage of the culture camp?
[A]It well reflects the increasing foreign adoptions.
[B]Parents can find the answers to their questions in raising the adopted children.
[C]Children can learn a lot in culture camp.
[D]It helps the adopted children have a better understanding of their complex heritage.
3. The expression “miles of red tape”(Line 5， Paragraph 2) most probably means _________.
[A]a number of choices
[B]many hard journeys
[C]a lot of difficulties
[D]most troublesome procedures
4. What is Alex‘s attitude toward India now?
[A]Strong disapproval.
[B]Reserved consent.
[C]Slight contempt
[D]Enthusiastic support
5. Which of the following is true according to the text?
[A]Foreign adoption is a common phenomenon in America.
[B]Children can do whatever they want to do in the culture camp.
[C]Both parents and their adopted children can benefit from the culture camp.
[D]Children can receive best education in the culture camp.
答案：CADBC In this week's Nature， a group of zoologists led by Andrew Whiten of the University of St Andrews in Scotland and Christophe Boesch of the Max Planck Institute for Evolutionary Anthropology in Leipzig， Germany， have provided that evidence. They have synthesised the results from seven chimpanzee-research centres scattered across Africa， and shown that chimps can， indeed， do more than just pass on the odd behaviour pattern here and there. Individual groups of chimps exhibit behavioural“complexes'' that are recognisably different from those of other groups， yet seem to have no connection with environmental or genetic differences between the groups. If that is not culture， it is difficult to think what is.
The problem that confronted Dr Whiten and Dr Boesch was how to disentangle which of chimpanzees' many behaviour patterns are genetically instinctive， which are learnt by individuals in isolation (and so are not cultural， because not copied from others) and which are culturally transmitted (by animals copying one another)。 They solved it by standardising the reports from the research centres， and paying as much attention to what the animals in each place did not do as to what they did.
Behaviour patterns found at all sites were deemed as likely to be genetic as cultural (leaf-sponging turned out to be in this category)， as were those whose absence was due to some environmental factor (fishing algae out of ponds is impossible where there are no algae to fish)。 Nor were behaviour patterns that did not appear to be sporadic (digging for termites， rather than using a stick to fish for them) classified as cultural. They could just as well have been the result of individual invention， as of copying.
That still left 39 behaviour patterns that were common at some sites and absent from others. Termite fishing with twigs and the mid-ribs of leaves were two. So were breaking nuts open with a hammer (which could be done in four different ways， each with its own pattern of occurrence among the sites)， and picking marrow out of the bones of hunted animals using a tool. Nor does chimpanzee culture revolve solely around food. Some chimps have developed flywhisks in the form of leaves. Others have learnt how to tickle themselves. And there is even a behaviour pattern the researchers refer to as ``rain dance''， though it takes place in response to rain， rather than as a way of conjuring it up.
The idea that these and some 30 other behaviour patterns are cultural rather than genetic was supported by the fact that particular sub-species (which differ from one another genetically) are not associated with particular behaviours. Indeed， abrupt cultural transitions often occur in the middle of sub-specific homelands. Short of developing language (and there are a few researchers who believe that chimps can also manage that)， it is hard to see what more man's closest relatives could possibly be required to do to be admitted to the culture club.
注(1)：本文選自Economist; 06/19/99，p82;
注(2)：本文習(xí)題命題模仿對(duì)象2004年真題Text 3(題目順序稍做調(diào)整);
1. By “If that is not culture， it is difficult to think what is.”(Line 8， Paragraph 1)， the
author means _______.
[A]it is difficult to define what culture is
[B]scientists feel confused about culture
[C]nobody knows what the culture is
[D]it is nothing but culture
2. The most distinctive feature of culture is _________.
[A]copying one another among animals
[B]passing on the odd behavior among animals
[C]learning from one another among animals
[D]individual invention by the animals
3. How does the author feel about the cultural phenomenon among the chimps?
[A]Optimistic.
[B]Affirmative.
[C]Carefree.
[D]Panicked.
4. Which of the following will the scientists not regard as cultural behavior?
[A]Using a stick to fish for termites.
[B]Breaking nuts open with a hammer.
[C]Making flywhisks in the form of leaves.
[D]Dancing a “rain dance”。
5. To which of the following is the author likely to agree?
[A]Chimps can learn 37 behaviors by copying one another.
[B]Genes and environment have no effect on the behavior of chimps.
[C]Chimps should be admitted to the culture club.
[D]People are too critical of the behavior of chimps.
答案：DABAC The income-tax deadline approaches and some taxpayers‘thoughts turn to it.Test time approaches and some students’thoughts turn to it.Temptation appears and some spouses consider it.Nowadays，cheating is on the rise.“You want something you can‘t get by behaving within the rules，and you want it badly enough，you’ll do it regardless of any guilt or regret，and you‘re willing to run the risk of being caught.”That’s how Ladd Wheeler，psychology professor at the University of Rochester in New York，defines cheating.
Cheating represents the triumph of the“Brazen Rule”over the“Golden Rule”，says Terry Pinkard，philosophy professor at Georgetown University in Washington D.C.“The Golden Rule says，‘Do unto others as you would have them do unto you.’The Brazen Rule says，‘Do unto others as they would do unto you if they were in your place.’”Many experts believe cheating is on the rise.“We‘re seeing more of the kind of person who regards the world as a series of things to be manipulated.Whether to cheat depends on whether it’s in the person‘s interest.”He does，however，see less cheating among the youngest students.
Richard Dienstbier，psychology professor at the University of Nebraska in Lincoln，believes that society‘s attitudes account for much of the rise in cheating.“Twenty years ago，if a person cheated in college，society said：”That is extremely serious;you will be dropped for a semester if not kicked out permanently，’“he says.”Nowadays，at the University of Nebraska，for example，it is the stated policy of the College of Arts and Sciences that if a student cheats on an exam，the student must receive an‘F’on what he cheated on.That‘s nothing.If you’re going to fail anyway，why not cheat?“
Cheating is unethical，Pinkard says，whether it‘s massive fraud or failure to tell a store cashier you were undercharged.“You’re treating other people merely as a means for your own ends.You‘re using people in ways they would not consent to.The cheater says，’Let everybody else bear the burden，and I‘ll reap the benefits.’”
Cheaters usually try to justify their actions，says Robert Hogan，chairman of the psychology department at the University of Tulsa in Oklahoma.“They never think it‘s their fault.”Cheaters make justifications because they want to feel good about themselves，adds Wheeler.“They don’t want to label themselves as a cheater.Also，they may be anticipating the possibility of getting caught，so they work on their excuse ahead of time.”The most common justifications，psychologists say，include：
“I had to do it.”
“The test was unfair.”
“Everybody does it，and I have to cheat to get what‘s rightfully mine.”
“The government wastes the money anyway.”
“My wife (or husband) doesn‘t understand me，and we’ve grown apart.”
Cheating is most likely in situations where the stakes are high and the chances of getting caught are low，says social psychologist Lynn Kahle of the University of Oregon in Eugene.In his study，a group of freshmen were allowed to grade their own tests，while secret，pressure-sensitive paper indicated who changed answers.To raise the pressure，students were given an extremely high score as the“average”for the test and told that those who failed would go before an inquiring board of psychologists.About 46 percent of the male students changed answers;among the females，about 30 percent cheated.
Everybody cheats a little，some psychologists say，while others insist that most people are basically honest and some wouldn‘t cheat under any circumstances.
Despite the general rise in cheating，Pinkard sees some cause for hope：“I do find among younger students a much less tolerant attitude toward cheating.”Perhaps，he says，the upcoming generation is less spoiled than the“baby boom”students who preceded them—and therefore less self-centered.“There seems to be a swing back in the culture.”
1.The purpose of this passage is to____.
[A] convince the reader that cheating is immoral
[B] discuss the varieties of and reasons for cheating
[C] describe how cheaters cheat
[D] suggest how to curtail cheating
2.According to the passage，which of the following is TRUE?
[A] It is ethical to cheat unless money is involved.
[B] Failure to tell a store cashier you were undercharged is not considered cheating.
[C] There has been a general rise in cheating.
[D] Most cheaters are college students.
3.According to the passage，with which of the following would the author probably NOT agree?
[A] Cheating is often the result of intense pressure.
[B] Cheating is cheating，whether on a test or on income tax forms.
[C] Cheating is widespread and society is too tolerant.
[D] The Brazen Rule is a better rule than the Golden Rule.
4.When a person is caught cheating，it is most likely that he____.
[A] pretends to apologize for what he has done
[B] pretends that he has no knowledge of what is going on
[C] ascribes his misconduct to some external motivation
[D] denies the fact in fearful anticipation of escaping punishment
5.Regarding the future of cheating，the author seems to be____.
[A] depressed [B] optimistic
[C] amused [D] bewildered
參考答案：
1.[B] 第一段提到了各種各樣的欺騙行為;但對(duì)原因的探討貫穿整個(gè)文章。
2.[C] 參閱最后一段第一句，從Despite the general rise in cheating看，的確存在欺騙現(xiàn)象不斷增加的問題。
3.[D] 本文對(duì)欺騙行為進(jìn)行了鞭撻，作者對(duì)鼓勵(lì)欺騙的厚顏無(wú)恥原則(the Brazen Rule)持批評(píng)態(tài)度。
4.[C] 意為：將他的不良行為歸因于某種外在動(dòng)機(jī)。即：不承認(rèn)自己內(nèi)心想欺騙。參閱第五段。
5.[B] 參閱最后一段。在作者看來(lái)，在新的一代人中，欺騙行為將減少。 Many critics of the current welfare system argue that existing welfare regulations lead to family instability.They believe that those regulations，which exclude most poor husband-and-wife families from Aid to Families with Dependent Children (AFDC) assistance grants，contribute to the problem of family dissolution.Thus，they conclude that expanding the set of families that can eligibly get such grants would result in a marked strengthening of the low-income family structure.
If all poor families could receive welfare，would the incidence of instability change markedly? The answer to this question depends on the relative importance of three types of potential welfare recipients.The first is the“cheater”—the husband who is reported to have abandoned his family，but in fact disappears only when the social worker is in the neighborhood.The second consists of a loving husband and devoted father who，sensing his own inadequacy as a family supporter，leaves so that his wife and children may enjoy the relative benefit provided by public assistance.There is very little evidence that these two types are significant.
The third type is the unhappily married couple，who remain together out of a sense of economic responsibility for their children，because of the high costs of separation，or because of the consumption benefits of marriage.This group is large.The formation，maintenance，and dissolution of the family is in large part a function of the relative balance between the benefits and costs of marriage as seen by the individual members of the marriage.Since the family performs certain functions society regards as vital，a complex network of social and legal process has evolved to reinforce marriage.Much of the variation in marital stability across income classes can be explained by the variation in costs of dissolution imposed by society，such as division of property，and child support.
Marital stability is related to the costs of achieving an acceptable agreement on family consumption and production and to the prevailing social price of instability in the marriage partners‘social-economic group.Expected income exerts pressures on family instability by reducing the cost of dissolution.To the extent that welfare is a form of government-subsidized AFDC payments，it reduces the costs of separation and guarantees a minimal standard of living for wife and children.So welfare opportunities are a significant determinant of family instability in poor neighborhoods，but this is not the result of AFDC regulations that exclude most intact families from coverage.Rather，welfare-related instability occurs because public assistance lowers both the benefits of marriage and the costs of its breach by providing a system of government-subsidized payments.
1.Which of the following best summarizes the main idea of the passage?
[A] Welfare restrictions do not contribute to low-income family instability.
[B] The most significant kind of welfare recipients is not the“cheating”father.
[C] The divorce rate is bound to fall when welfare benefits are cut.
[D] Government welfare payments lead directly to growing divorce rate.
2.The tone of the passage can best be described as____.
[A] confident and optimistic
[B] scientific and detached
[C] discouraged and alarmed
[D] polite and sensitive
3.All of the following are mentioned by the author as factors tending to sustain a marriage EXCEPT____.
[A] the social class of the married couple
[B] the cost involved in divorce
[C] the loss of property upon divorce
[D] the greater consumption possibilities of married people
4.With which of the following statements about marriage would the author most likely agree?
[A] Marriage is largely shaped by powerful but impersonal economic and social forces.
[B] Marriage has a greater value to higher income groups.
[C] Society has no interest in encouraging people to remain married to one another.
[D] Marriage will gradually give way to other forms of social organization.
5.The passage would most likely be found in a____.
[A] basic economics text
[B] book on the history of welfare
[C] religious literature on the importance of marriage
[D] scholarly journal devoted to public policy questions
參考答案：
1.[A] 文章第一段先引出對(duì)現(xiàn)行福利政策持批評(píng)態(tài)度的人的觀點(diǎn)，他們認(rèn)為現(xiàn)行政策引起了家庭的分裂。第二、三段對(duì)這一問題進(jìn)行了具體分析。第四段是全文的結(jié)論，全文旨在說明的觀點(diǎn)最清楚地闡述在本段最后兩句。
2.[B] 意為：科學(xué)與客觀的。作者對(duì)福利政策與家庭的穩(wěn)定性的關(guān)系做了具體的分析，認(rèn)為福利政策不是造成低收人家庭關(guān)系破裂的直接原因。分析有理有據(jù)，有說服力。
3.[A] 第三段提到第三類人，這些人雖然婚姻生活不幸福，但因?yàn)榭紤]到對(duì)孩子的經(jīng)濟(jì)責(zé)任而不離婚，因?yàn)殡x婚代價(jià)太高(選擇項(xiàng)[B]表達(dá)的內(nèi)容)，而生活在一起消費(fèi)上可以有很多好處(選擇項(xiàng)[D]表達(dá)的內(nèi)容)。本段最后一句提到了(離婚時(shí))分財(cái)產(chǎn)的問題。
4.[A] 參閱第三段第三、四、五句，尤其是第四段第一句。第四段第一句提到?jīng)Q定婚姻穩(wěn)定與否的兩個(gè)方面：經(jīng)濟(jì)和社會(huì)因素。[D]中g(shù)ive way to意為：讓位于。
5.[D] 意為：用于探討政府政策問題的學(xué)術(shù)雜志。本文探討了政府的福利政策對(duì)婚姻穩(wěn)定性的影響，分析有理有據(jù)，文章的措辭很富有學(xué)術(shù)味道。 Adolescence is supposed to be full of ups and downs.But when the downs become persistent and obvious，it may signal a more serious psychological condition.Between 6% ~ 8% of American teenagers suffer from major depression，a disease that sometimes leads to suicide.Major depression can often be successfully treated—if it is recognized.But diagnosis is especially difficult in teens.
Teenagers can be and are uncommunicative.And some behaviors that parents may interpret as rebellious behaviors may in fact be serious symptoms of depression.
Although it can be difficult to distinguish from the typical growing pains of adolescence，there are some warning signs of major depression that parents should be aware of.If a teenager is trying to avoid relationships or constantly becomes seriously angry，more than normal teenage rebellion may be going on.In addition，frequently getting into trouble is another warning sign.Teenagers who begin to engage in serious antisocial behavior，whether it be drugs or sexual activity，etc.，often suffer from serious underlying depression.The warning signs can be difficult enough to recognize;but the problem of identifying major depression in teens is further complicated by the fact that even these ambiguous signs are not always present.
The greatest danger associated with major depression is the possibility of suicide.Suicide is the third leading cause of death among Americans between the ages of 15 and 24.After a suicide，loss and guilt are two feelings that family members must come to terms with.In half the cases of teen suicides，there was no suspicion that the victim had such serious feelings of depression.But afterward，it is common for loved ones to remember signs they may have missed and blame themselves for not intervening.
One expert recommends that the families of suicide victims seek support from each other，their friends，and professional counselors.Although friends may not like to speak about the suicide with the victim‘s family，allowing the family to talk is critical.For the most part，they desperately want to be able to tell their story.
1.From the first sentence of the passage we learn that____.
[A] young people are emotionally insecure
[B] adolescence is a period full of pains
[C] many teenagers suffer from depression
[D] many symptoms of depression are recognizable in teenagers
2.Why is it difficult to recognize depression in teens?
[A] Because too many teenagers suffer from major depression.
[B] Because its symptoms may be taken for other kinds of behavior.
[C] Because teenagers never admit they are suffering from depression.
[D] Because teenagers often commit suicide before they are identified as depressed.
3.A teenager who constantly gets into trouble____.
[A] usually shows symptoms of major depression
[B] is most likely to commit suicide
[C] rebels against his or her parents with antisocial behavior
[D] may actually suffer from major depression
4.After a teenager commits suicide，the family members often have a sense of guilt because____.
[A] they have failed to stop the victim from it
[B] they regret not recognizing the signs of depression earlier
[C] it is only their misunderstanding that leads to the suicide
[D] they have intervened in the victim‘s business arrogantly
5.To help the victims‘families，it is important to____.
[A] encourage them [B] listen to them
[C] criticize them [D] comfort them
參考答案：
1.[A] 意為：年輕人情緒不穩(wěn)定。這句話的意思是：青春期被認(rèn)為是充滿了起伏不定的情緒的。根據(jù)下文，這里所說的“起伏不定”指情緒的起伏不定。
2.[B] 第二段的兩個(gè)句子是對(duì)第一段最后一句的具體說明，解釋了難以辨別青少年是否患有心理壓抑疾病的原因，即：某些癥狀經(jīng)常被誤認(rèn)為是其他心理反應(yīng)，而不是心理壓抑的表現(xiàn)。第三段更具體地說明了這種困難。
3.[D] 第三段第三句提到，經(jīng)常出問題也是一個(gè)警告信號(hào)。根據(jù)上文，這里所謂“警告信號(hào)”即指warning signs of major depression.
4.[B] 參閱第四段最后一句。這句中的“干預(yù)”實(shí)際上指解決孩子的心理壓抑問題。
5.[B] 參閱最后一段第二、三句。 When Governor Davis signed a bill this week authorizing stem cell research in California，he set the stage for possible conflict with the federal government.Behind this polarized controversy，too often，lurk false absolutes that prevent good public policy decisions.
The first false absolute is that it‘s always morally wrong to destroy human embryos，because extracorporeal human embryos (that is，embryos existing outside the human body) have the same moral status as human persons.The other unsound absolute is that it’s in no way whatsoever morally problematic to destroy embryos，because they have no moral worth at all;in short，destroying embryos is morally trivial.Fortunately，an alternative moral view to these two problematic positions exists.On this middle view，human embryos should be recognized as having modest moral worth.Consequently we must have serious reasons to destroy them，and in such a case we must show respect for them when we destroy them.
A classic example of such a view is seen in native American hunting cultures，1ike the Cree or the Micmac，when the hunters express genuine respect for the animals they destroy.This expression of respect can vary from apologizing to the animal before killing it to avoiding any waste associated with its use.Often the killing itself，or the eating or the later burying of the animal‘s remains，was also done in a way that sincerely demonstrated this respect.Combining such respect with the intent to destroy is neither an ethical paradox nor a sign of hypocrisy.Instead these people knew both that they had good reasons to kill animals and also that doing so was not morally trivial.
Closer to home is the deferential treatment shown to human bodies in medical schools.Respect is shown to the body that will be dissected and destroyed by holding memorial services prior to burial or cremation of these human remains.The aim here is the recognition that even the dead human body is worthy of respect in spite of our justifiable destruction of it.The importance of such respect is only highlighted by the moral outrage generated by recent stories where deplorable treatment has been shown to bodies.In short，we should genuinely respect a body even while destroying it.
What does this way of avoiding the familiar moral absolutes mean for embryos that could be used for therapeutic purposes? As destroying human embryos is neither tantamount to murder nor morally without cost，then destroying them in vital cases of therapeutic cloning can be justified.But it is only justified when done in a way respectful of the loss of a human entity with moral value.Such respectful destruction also acknowledges some of the genuine ethical concerns of those who believe this destruction is morally very serious.
Instead of banning therapeutic cloning or accepting just any use of embryos，we suggest adopting the following practices.Scientists should handle embryos with great respect and this should never be an empty or insincere gesture.This display of moral consideration should include acquiring only the minimum number of embryos required for research and disposing of their remains in a genuinely respectful way.Society should also avoid allowing human embryos to be treated as property by outlawing the buying and selling of them.While extracorporeal human embryos do not have the same moral status as born human beings，there are serious reasons to accord them some modest moral status.In this way our scientific progress need not require the hardening of our hearts.
1.It can be inferred from the passage that the President of the United States____.
[A] hesitates in making decisions concerning stem cell research
[B] insists that embryos have the same moral status as human persons
[C] does not lend his support to the use of human embryos
[D] is authorized to resolve the conflict of ideas concerning stem cell research
2.Of the three positions mentioned in the second paragraph，the author is in favor of____.
[A] the first one [B] the second one
[C] the third one [D] none of them
3.As far as the dispute mentioned in the text is concerned，the“ethical paradox”may refer to the practice of____.
[A] saying one thing but doing another
[B] showing deference when destroying a thing
[C] doing immoral things while claiming to be morally justified
[D] providing good but trivial reasons for killing animals
4，Showing respect to human embryos means all of the following EXCEPT____.
[A] using as few of them as possible in research
[B] putting an end to trading them
[C] acknowledging their value for therapeutic research
[D] handling their remains with due care
5.The author seems to suggest that therapeutic cloning____.
[A] should be banned [B] should be practiced
[C] should be encouraged [D] should be accorded with its due value
參考答案：
1.[C] 意為：不支持人類胚胎的使用。注意，這是一個(gè)推理題，本文并沒有直接提到美國(guó)總統(tǒng)的態(tài)度，但是第一段中提到了美國(guó)聯(lián)邦政府的態(tài)度，作為政府首腦，美國(guó)政府的態(tài)度當(dāng)然也就是美國(guó)總統(tǒng)的態(tài)度。
[D]意為：被授權(quán)解決涉及干細(xì)胞研究的觀念沖突。
2.[C]在使用胚胎做研究問題上，存在兩種相互對(duì)立的觀點(diǎn)，作者認(rèn)為這兩種觀點(diǎn)都太極端，他支持一種“中間道路”立場(chǎng)(middle view)。
3.[B] 意為：毀掉一件東西時(shí)對(duì)之表示尊重。第三段第四句中提到的“倫理悖論”，實(shí)際上就是指“combining such respect with the intent to destroy”，這也是本文作者旨在說明的觀點(diǎn)。[C] 意為：做不道德的事情但又聲稱自己道德正當(dāng)。
4.[C] 意為：承認(rèn)它們對(duì)醫(yī)療研究的價(jià)值。最后一段第三句提到要盡量少地使用胚胎做研究，并以尊重的方式處理死后的胚胎，因此選擇項(xiàng)[A]和[D]是正確的;最后一段第四句提到要禁止買賣胚胎，因此選擇項(xiàng)[B]表達(dá)的意思也與文章相符。
5.[B] 意為：可以進(jìn)行。最后一段第一句明確提到，作者并不贊成禁止克隆研究。實(shí)際上，整篇文章談的都是克隆研究的問題，作者并不反對(duì)這種研究，只是提醒人們?cè)谧鲞@樣的研究時(shí)應(yīng)該注意一些道德倫理問題。[D]意為：應(yīng)該被賦予其應(yīng)有的價(jià)值。 It is easy to be in favor of multicultural and global education，in principle.If only we understood where other people were coming from—if only we had more sensitivity to their cultures—we might not be so wedded to our own points of view.And we might have a better chance of avoiding the conflicts that come from ethnic superiority.However，when we come to apply this principle，there are some serious problems.The New York State Regents‘goal for global education，which has also been taken up by multiculturalists，makes some of these problems very clear.According to the goal，“Each student will develop the ability to understand，respect，and accept people of different races，sex，cultural heritage，national origin，religion，and political，economic and social background，and their values，beliefs，and attitudes.”
This goal，expressed in a lot of positive words，sounds very broad-minded，and very reasonable.And up to a point，it expresses what we‘d hope for from a multicultural and global education.And educated person is not narrow-minded or provincial.So，of course we don’t want students to be prejudiced—to prejudge the correctness or desirability of some idea or action before they know anything about it.We want them to be open to new ideas and ways of doing things.But do we really want them to“respect and accept”the values，beliefs，and attitudes of other people，no matter what they are? For example，should we teach students to accept the sexism of the Japanese or their racist attitudes toward immigrants just because they‘re part of the Japanese culture?
People who support this kind of approach to multicultural and global education may think they are being objective—even scientific.They may think they‘re freeing themselves from the limitations of their own culture and its values.But by not taking a position，they are taking one.They are saying that apartheid is okay;that there is nothing wrong with murdering someone who has committed blasphemy.
They‘re also teaching their students not to make moral judgments.If any custom or law of people in any culture is as defensible as any other，what kind of judgment is possible? So，without intending to，they encourage students in prejudice of a different sort.Instead of mindlessly assuming that others’ways of doing things have to be wrong，students will mindlessly assume these ways of doing things have to be right—or at least as good as anyone else‘s.It’s important that we teach our children about each other‘s and other people’s customs and values.We are unlikely to survive if we don‘t.But this does not mean teaching students that they need not hold other people’s practices—and our own—up to moral scrutiny.If we do this，we confuse objectivity with neutrality.
1.What is wrong with multicultural education according to the author?
[A] Its goal is too idealized to be of any practical value.
[B] Its principle is seriously flawed and can cause misunderstanding.
[C] It should not be directed at students at college only.
[D] It fails to teach students to take a position.
2.It can be inferred from the first two paragraphs that the author thinks that students should be trained to____.
[A] understand the values，attitudes and beliefs of other people
[B] prejudge the value of some idea or action before they understand it
[C] be provincial and open only to better ideas and ways of doing things
[D] respect and accept only new values，beliefs and attitudes
3.The Japanese example is used to show____.
[A] racial and gender discrimination is still rampant in some countries
[B] Japan has done little to meet the goals of multicultural and global education
[C] the approach to multicultural and global education should be made objective
[D] students should learn to bring other people‘s practices to closer scrutiny
4.Towards the other people‘s customs and values，the author advocates____.
[A] sensitivity [B] objectivity [C] neutrality [D] respect
5.The word“apartheid”(Para.3) is closest in meaning to____.
[A] violence [B] segregation [C] objectivity [D] indifference
參考答案：
1.[D] 意為：它不教導(dǎo)學(xué)生采取某種立場(chǎng)。在第一段第四句作者指出，當(dāng)我們想把多文化和全球教育的原理加以應(yīng)用時(shí)，就產(chǎn)生了一些嚴(yán)重的問題。對(duì)于這樣的嚴(yán)重問題，作者到第二段具體提到并舉出日本人的種族偏見作為例子。從下文來(lái)看，作者的意思是：評(píng)價(jià)一種文化時(shí)，我們不應(yīng)該采取中立的立場(chǎng)，而應(yīng)該有一種社會(huì)正義立場(chǎng)。而目前實(shí)行的多文化教育恰恰教導(dǎo)學(xué)生采取價(jià)值中立的立場(chǎng)。[B]意為：其原理存在嚴(yán)重問題，可能引起誤解。
2.[A] 意為：理解其他民族的價(jià)值觀、態(tài)度和信仰。第一段提到紐約州立大學(xué)教育委員會(huì)為多文化教育確立的目標(biāo)：教會(huì)學(xué)生理解、尊重和接受不同種族、性別、文化傳統(tǒng)、民族、宗教信仰的人以及不同的政治、經(jīng)濟(jì)和社會(huì)背景的人，理解、尊重和接受他們的價(jià)值觀、信仰和態(tài)度。從第二段最后兩句來(lái)看，作者反對(duì)的是“尊重和接受”(respect and accept：)某些不良價(jià)值觀、態(tài)度和信仰，如日本人的性別歧視(sexism)和種族歧視觀念。作者并沒有反對(duì)去understand.[B]意為：在沒有理解之前預(yù)斷某種思想或行動(dòng)的價(jià)值。第二段第四句提到，我們不應(yīng)該教學(xué)生這樣做。[C]意為：目光狹隘，只歡迎一些好的觀念和做事方式。[D]意為：只尊重和接受新的價(jià)值觀、信仰和態(tài)度。這里“新的”是不對(duì)的，作者只提到不應(yīng)該全盤接受和尊重某些不良的價(jià)值觀、態(tài)度和信仰，并沒有區(qū)別價(jià)值觀等的新舊問題。
3.[D] 意為：學(xué)生應(yīng)該學(xué)會(huì)仔細(xì)審視其他民族的習(xí)慣做法。第二段提到了日本人的性別和種族歧視思想，用以說明前一句旨在說明的道理，即不能教學(xué)生不加甄別地“尊重和接受”某些民族的價(jià)值觀、信仰和態(tài)度。實(shí)際上，這是全文旨在說明的道理。[A]意為：種族和性別歧視在某些國(guó)家仍然很猖獗。[B]意為：日本在實(shí)現(xiàn)多文化和全球教育目標(biāo)上沒有盡責(zé)盡力。[C]意為：應(yīng)該使多文化和全球教育的方法變得客觀。
4.[A] 意為：敏感。這里所說“敏感”，當(dāng)然應(yīng)該包括對(duì)這些習(xí)俗和價(jià)值觀的評(píng)價(jià)。作者自然是不贊同盲目地尊重或采取中立立場(chǎng)，因此選擇項(xiàng)[C]和[D]表達(dá)的意思不對(duì)。在本文中，作者并沒有提到“客觀”地看待不同民族的習(xí)俗和價(jià)值觀的問題，相反，他批評(píng)了某些人所謂的“客觀”或 “科學(xué)”，指出，人們應(yīng)該警惕將客觀和中立混為一談。言外之意，這些人所謂的“客觀”僅僅是所謂“(價(jià)值)中立”而已。而這是作者所批評(píng)的。
5.[B] 意為：隔離(或分離)。該詞通常用來(lái)指種族隔離 Part of the scientific faith of the late nineteenth century was the view that there was one and only one scientific method.This method，argued writers like Karl Pearson in his Grammar of Science，was the only sure method for arriving at knowledge in any sphere.The method was easily described： collect the facts in the area under study;order them into sequences，such that law like occurrences could be seen;then，write down the laws so identified.According to this view，disciplines differed only as to subject matter，since the unity of science consisted of its method alone.Also，according to this view，the results of scientific investigation(that is，new knowledge)will always be embodied in the form of a law connecting the facts in the area under study.
Explanation，according to this view，is simply accounting for facts on the basis of a deduction from a known law or laws，or accounting for some subordinate law on the basis of a deduction from some more general law or laws.The most influential formulation of this explanation is Carl G Hempel‘s， perhaps most accessibly articulated in his article“Explanation in Science and History”。Sometimes，according to Hempel，such laws are of a strictly universal form and other times they are of a probabilistic or statistical form.They are assertions，in this latter case，of the kind that if certain specified conditions are realized then an occurrence of such and such a kind will come about with such a probability.
I think that it would be true to say that in the late nineteenth century it was felt that one feature distinguishing physics from history as a discipline was that，even if they shared exactly the same method，physics had no need for the latter kind of probabilistic explanation——at least in principle——while in history it was unavoidable.
However，in the twentieth century，whatever else may distinguish physics and history as disciplines it is not that physics uses only strictly universal laws and deductive explanations in the nineteenth century sense，while history does not.The physics of the century，from 1 900 onward，has been interested in aggregates of certain classes of physical individuals(the particles)and in accounts of the individuals that would enable one to understand the aggregates.As a consequence partly of this interest in statistical data pertaining to the very small，as well as for a number of other reasons，physicists have tended to formulate the mechanics of the very small in terms of equations in which probabilistic notions are fundamental.
1. According to Karl Pearson，only one scientific method——。
[A J prevailed in every field of study during 1890s
[B]directed the collection and arrangement of facts
[C]served as a unique element uniting all disciplines
[D]made the identification of new knowledge plausible
2. As stated by Hempel，general laws are——。
[A]based on detailed accounts of actual facts
[B]composed of subordinate laws by deduction
[C]realized in probabilistic or statistic form
[D]applied to all cases or under certain conditions
3. The author feels sure of the truth that in 19th century———————
[A]physics and history shared a common feature
[B]the same method blended history with ph)rsics
[C]statistical laws were compatible with physics
[D]probabilistic method was inapplicable to history
4. In the 20th century， it was true that—————————
[A]universal laws ceased to belong merely to physics
[B]deductive explanations became dominant in history
[C]distinction between history and physics turned obscure
[D]statistical explanations were adopted by physicists
5. In the study of physical particles_____
[A]statistical information accounts for the interest in aggregates
[B]probabilistic conceptions result from their formulation
[C] description of their mechanics is based on statistical data
[D]physical equations are accountable for probabilistic ideas
核心詞匯
sphere n.范圍，領(lǐng)域
subordinate adj.從屬的
probability n.可能性
sequence n.次序，順序
articulate vt.清晰地表達(dá)
consequence n.結(jié)果
embody vt.使具體化
statistical adj.統(tǒng)計(jì)的
formulate vt.用公式表示
完整譯文：
19世紀(jì)末期的科學(xué)信仰中包括這樣一種觀點(diǎn)，即世界上有且僅有一種科學(xué)方法。一些作家指出(如卡爾。皮爾遜在其著作《科學(xué)的語(yǔ)法》中寫道)：這種方法是惟一一種在任何領(lǐng)域都可獲得知識(shí)的有效方法。這種方法描述起來(lái)十分容易：通過調(diào)查研究后，在該領(lǐng)域收集事實(shí);將這些事實(shí)按順序排好，以保證根據(jù)所發(fā)生的事件總結(jié)出定律;然后，將所發(fā)現(xiàn)的定律寫下來(lái)。根據(jù)這種觀點(diǎn)，既然科學(xué)是統(tǒng)一的，并且只包含這惟一一種方法，因此各個(gè)學(xué)科的區(qū)別僅僅在于內(nèi)容的不同。同樣，根據(jù)這種觀點(diǎn)，科研調(diào)查的結(jié)果(也就是新知識(shí))永遠(yuǎn)都是以在該領(lǐng)域進(jìn)行調(diào)查的前提下連接各類事實(shí)的定律的形式所體現(xiàn)出來(lái)的。
根據(jù)這種觀點(diǎn)，解釋僅僅是在演繹的基礎(chǔ)上說明事實(shí)，而這種演繹來(lái)自于的定律，或者是在演繹的基礎(chǔ)上說明某種從屬定律，這種演繹來(lái)自于更普遍的定律。關(guān)于解釋影響力的確切表達(dá)來(lái)自于卡爾吉。亨普爾，在他的《科學(xué)與歷史中的解釋》一文中表述得很清楚。根據(jù)亨普爾的觀點(diǎn)，有的時(shí)候，這些定律有著十分嚴(yán)格的共同形式;其他時(shí)候，這些定律體現(xiàn)的則是概率或是統(tǒng)計(jì)數(shù)字的形式，這種情況下，這些定律屬于論斷，即如果滿足某些具體條件，某種結(jié)果便會(huì)依某種概率而發(fā)生。
在19世紀(jì)末期，人們認(rèn)為物理作為一門學(xué)科，與歷史相比，一個(gè)明顯區(qū)別就是即使兩種學(xué)科均使用同一種方法，但至少?gòu)脑瓌t上講，物理沒有必要進(jìn)行概率解釋，而歷史這門學(xué)科則不可避免。我個(gè)人認(rèn)為這種說法是正確的。
但是，在20世紀(jì)，不論還有些什么別的特征可能用來(lái)區(qū)分物理學(xué)與歷史學(xué)這兩門學(xué)科，從以下角度加以區(qū)分肯定是不對(duì)的：物理學(xué)只是嚴(yán)格運(yùn)用19世紀(jì)那個(gè)意義上的普遍規(guī)律和演繹性解釋，而歷史學(xué)并非如此。從1900年以后，20世紀(jì)的物理研究興趣主要在于某些種類的物質(zhì)個(gè)體(粒子)的總計(jì)及對(duì)這些物質(zhì)個(gè)體的解釋以便人們了解這種總計(jì)。部分地由于物理學(xué)對(duì)于微觀世界的統(tǒng)計(jì)數(shù)據(jù)的興趣，同時(shí)也由于很多其他相關(guān)原因，物理學(xué)家們傾向于用方程式來(lái)闡述微觀世界的力學(xué)原理，而在這些方程式中，有關(guān)概率的概念是最基礎(chǔ)的。
參考答案：
1. c推斷題。由題干關(guān)鍵詞Karl Pearson定位文章第一段。根據(jù)第二句之后的內(nèi)容，可立即排除A(流行于每一個(gè)研究領(lǐng)域);題干中的According to Karl Pearson相當(dāng)于第四句的According to this View，因此可將答案鎖定在此句，推斷可知c與其內(nèi)容一致，是正確答案;B(指導(dǎo)事實(shí)論據(jù)的搜集和整理)不全面;D中的plausible(似是而非的)是一種不確定的說法，不合文意。
2. D推斷題。由題干中關(guān)鍵詞Hempel定位第二段第三、四句，其中的such laws即general laws(普遍規(guī)律)。選項(xiàng)D概括了這兩句的內(nèi)容，all cases相當(dāng)于第三句中的universal from(普遍型)，certain conditions即specified conditions(特定情況)。A(基于對(duì)事實(shí)的詳細(xì)說明)、B(由演繹得出的從屬定律構(gòu)成)兩項(xiàng)指的是explanation;C不全面，只是指general laws中的一種，即概率型或統(tǒng)計(jì)型。
3. A推斷題。題干中的The author feels相當(dāng)于第三段開頭的I think，故答案應(yīng)在此段之中。A說物理學(xué)和歷史學(xué)有共同特點(diǎn)，即指此段所說的也same method(同樣的方法)，故為答案。B(同樣的方法把歷史學(xué)和物理學(xué)混為一談)不合邏輯;C的comparable with(相符的)和D的was inapplicable to(不適用于)皆與句意相悖。
4. D推斷題。由題干關(guān)鍵詞20m century定位文章最后一段。文中指出用19世紀(jì)的普遍規(guī)律和演繹性解釋來(lái)區(qū)分物理學(xué)和歷史學(xué)是不對(duì)的。由此可知選項(xiàng)A(普遍規(guī)律不再只屬于物理學(xué))、B(演繹性解釋在歷史學(xué)中占主導(dǎo)地位)、c(歷史學(xué)和物理學(xué)之間的區(qū)別變得模糊)是對(duì)文章的故意曲解;文章末句說，物理學(xué)家往往用方程式來(lái)闡述微觀世界的力學(xué)原理，而方程式的基礎(chǔ)就是概率概念，故推斷可知D正確。
5. C推斷題。由題干關(guān)鍵詞physical particles定位最后一段第二、三句，其中提到20世紀(jì)的物理研究興趣主要在于某些種類的物質(zhì)個(gè)體的總計(jì)及對(duì)這些物質(zhì)個(gè)體的解釋以便人們了解這種總計(jì)，由此可知A(統(tǒng)計(jì)信息說明人們對(duì)總計(jì)的興趣)因果顛倒;文中說物理學(xué)家們傾向于用方程式來(lái)闡述微觀世界的力學(xué)原理，而在這些方程式中，有關(guān)概率的概念是最基礎(chǔ)的，言外之意，微觀世界的描述是以概率的概念為基礎(chǔ)的，由此可知B(概率的概念由方程式而生)本末倒置，D(物理方程式可以解釋概率理念)因果顛倒，而c(對(duì)其力學(xué)原理的描述基于統(tǒng)計(jì)數(shù)據(jù))正確。 We threaten punishments in order to deter crime.We impose them not only to make the threats credible but also as retribution (justice)for the crimes that were not deterred.Threats and punishments are necessary to deter and deterrence is a sufficient practical justification for them.Although penalties can be unwise，repulsive，or inappropriate，and those punished can be pitiable，in a sense the infliction of legal punishment on a guilty person cannot be unjust.By committing the crime，the criminal volunteered to assume the risk of receiving a legal punishment that he could have avoided by not committing the crime.
There remain，however，two moral objections.The penalty may be regarded as always excessive as retribution and always morally degrading.To regard the death penalty as always excessive，one must believe that no crime—no matter how heinous—could possibly justify capital punishment.Such a belief can be neither confirmed nor refuted;it is an article of faith.Alternatively，one may believe that everybody，the murderer no less than the victim，has a natural right to life.The law therefore should not deprive anyone of life.
Justice Brennan has insisted that the death penalty is “uncivilized，”“inhuman，”inconsistent with “human dignity”and with “the sanctity of life，”that it “treats members of the human race as nonhumans，as objects to be toyed with and discarded，”that it is “uniquely degrading to human dignity”and “by its very nature，involves a denial of the executed person‘s humanity.” Justice Brennan does not say why he thinks execution“uncivilized.”Hitherto most civilizations have had the death penalty，although it has been discarded in Western Europe.
By“degrading，”Justice Brennan seems to mean that execution degrades the executed convicts.Yet philosophers have insisted that，when deserved，execution，far from degrading the executed convict，affirms his humanity by affirming his rationality and his responsibility for his actions.They thought that execution，when deserved，is required for the sake of the convict‘s dignity.Common sense indicates that it cannot be death—our common fate—that is inhuman.Therefore，Justice Brennan must mean that death degrades when it comes not as a natural or accidental event，but as a deliberate social imposition.The murderer learns through his punishment that his fellow men have found him unworthy of living;that because he has murdered，he is being expelled from the community of the living.This degradation is self-inflicted.By murdering，the murderer has so dehumanized himself that he cannot remain among the living.
Execution of those who have committed heinous murders may deter only one murder per year.If it does，it seems quite warranted.It is also the only fitting retribution for murder I can think of.
1.The author‘s attitude towards death penalty is____.
[A] negative [B] positive [C] impartial [D] ambiguous
2.It is implied that infliction of legal punishment is justified because the offender____.
[A] spares no effort in holding himself back from the criminal action
[B] shows no regard for the dignity of the victim
[C] is well aware of the consequence of his action
[D] can be deterred by no legal punishment whatsoever
3.By saying that“most civilizations have had the death penalty”，the author really means that____.
[A] civilization in Western European countries is degenerating
[B] the assertion that capital punishment is uncivilized is arbitrary
[C] death penalty is an effective legal institution for defending civilization
[D] being uncivilized is not equivalent to being inhuman
4.Justice Brennan would agree that____.
[A] death in any way means a denial of a person‘s humanity
[B] the society has no right to take an individual‘s life
[C] murders should be educated rather than punished
[D] degrading a convict is nothing more than executing him
5.According to philosophers，death penalty____.
[A] should be executed with due regard for human dignity
[B] should not be given in a way that degrades the murder
[C] meets the murder‘s need for claiming back his humanity
[D] serious crimes deserve cruel or even inhuman retribution
參考答案：
1.[B] 意為：贊同。作者在第一段指出，雖然懲罰可能是不理智、令人厭惡或不合適的，那些受到懲治的人是值得憐憫的，但是對(duì)一個(gè)罪犯實(shí)施法律懲處在某種意義上不可能是不公正的。作者在第二段駁斥了兩種反對(duì)懲罰 (包括死刑)的觀點(diǎn)，并在第三、第四段駁斥了Brennan法官的觀點(diǎn)。最后一段提到，對(duì)那些犯有惡意殺人罪的犯人施以死刑也許每年只能終止一場(chǎng)殺人案，如果是那樣的話，實(shí)施死刑似乎也是值得的，這也是我能想像的對(duì)殺人罪惟一合適的懲罰?？梢?，作者是贊同實(shí)施死刑的。[C]意為：客觀的。D]意為：模棱兩可的。
2.[C] 意為：允分意識(shí)到了其行為后果。第一段最后一句提到，在決定犯罪時(shí)，罪犯就自愿承擔(dān)接受法律懲罰的風(fēng)險(xiǎn)，而他是本來(lái)可以通過不去犯罪來(lái)避免這種懲罰的。這就是作者認(rèn)為懲罰不可能是不公正的理由。[A]意為：根本不想阻止自己犯罪。[B]意為：根本不尊重受害者的尊嚴(yán)。[D]意為：根本不可能被任何法律懲罰制止。
3.[B] 意為：關(guān)于死刑是不文明的論斷是武斷的(或沒道理的)。第三段提到Brennan法官的觀點(diǎn)，在他看來(lái)，死刑是“不文明的”表現(xiàn)，雖然他并沒有說明其中的理由。但是，作者在第三段最后一句指出，迄今為止，許多文明社會(huì)都實(shí)行死刑，雖然歐洲廢除了死刑。言外之意是，實(shí)施死刑并不是區(qū)分社會(huì)是否文明的標(biāo)志。[A]意為：西歐國(guó)家的文明正在走向沒落。[C]意為：死刑是保護(hù)文明的一種有效法律體制。[D]意為：不文明不等于不人道。
4.[B] 意為：社會(huì)沒有權(quán)利剝奪一個(gè)人的性命。第三段提到，Brennan法官堅(jiān)持認(rèn)為，死刑是“不文明的”、“非人性的”，是與“人的尊嚴(yán)”和“生命的神圣”觀念不一致的，它“把人類的成員不當(dāng)做人來(lái)看，而是當(dāng)做可以隨意玩耍和丟棄的物品”，這是“對(duì)人的尊嚴(yán)的特有的貶低”，因此“就其本質(zhì)而言，是對(duì)被判死刑者人性的否定”。這里，Brennan法官始終強(qiáng)調(diào)了生命(權(quán)利)的不可侵犯性。事實(shí)上，Brennan法官的觀點(diǎn)就是第二段提到的第二類人的觀點(diǎn)，參閱第二段最后兩句。[A]意為：任何方式的死亡都是對(duì)一個(gè)人人性的否定。Brennan法官并沒有提到如何看待自然死亡或偶然死亡。[D]意為：貶斥一名罪犯就等于是將他處以死刑。
5.[C] 意為：滿足了殺人犯索回其人性的需要。根據(jù)第四段，在哲學(xué)家看來(lái)，如果死刑是罪有應(yīng)得，它就不會(huì)起到貶低被執(zhí)行死刑者的作用，相反它會(huì)通過確認(rèn)其行動(dòng)的理性和責(zé)任來(lái)確認(rèn)其人性。他們認(rèn)為，實(shí)行罪有應(yīng)得的死刑的目的是為了維護(hù)罪犯的尊嚴(yán)。這里所謂“確認(rèn)其行動(dòng)的理性和責(zé)任”，實(shí)際上指讓罪犯承擔(dān)其殺人的責(zé)任，也即將他處以死刑。因此，這里的邏輯是，將罪犯處以死刑就是還給他通過殺人喪失的人性，也就是維護(hù)其人性尊嚴(yán)。[A]意為：應(yīng)該在充分尊重人性尊嚴(yán)的前提下實(shí)施。[B]意為：不應(yīng)該以貶低兇手的方式實(shí)施。[D]意為：重罪應(yīng)該施以殘酷、甚至不人道的懲罰。 Browse through the racks of dresses， skirts， and tops in almost any trendy clothing store in Argentina， and whether your find something that fits depends on your size， but shops carry few—if any – options for curvaceous women. When you go into a store and find an extra large， you know that it is really start to think that everybody is like this， and that you are big. But that‘s not true.
In this beauty-conscious nation， which has the world‘s second-highest rate of anorexia， many are particularly blaming the country’s clothing industry for offering only tiny sizes of the latest fashions. The result is a dangerous paradox of girls and women adapting to the clothes rather than clothes adapting to them. The Argentitine legislature is considering whether to force clothing manufacturers to cover “all the anthropometric measurements of the Argentine woman” up to extra large size， the bill also addresses the related problem of so-called “tricky” labeling in which S，M， and L designations vary by brand and are smaller than international standards.
The proposal has raised eyebrows in a historically flirtatious society skeptical of government and well known for its obsession with beauty. “Argentina has the worlds‘ highest rates of aesthetic surgery，” says Mabel Bello， founder of the Association for the Fight Against Anorexia. “When you are talking about how preoccupied with beauty our society is， that is the most telling statistic.”
For experts such statistics spell futility for legal remedies. “These types of laws are not going to cause lasting changes，” says Susana Saulquin， a sociologist of fashion. “ A better way to address the problem is through public education that emphasizes balanced eating habits over an unrealistic ideal of customers， but over time， she believes， amore balanced view of beauty will emerge”
For their part， industry groups condeme the bill as overreaching state intervening. They say their business decisions are guided by consumer demand. “We are not in favor of anything that regulates the market，” says Laura Codda， a representative of major clothing manufacturers. “Every clothing company has the right to make anything it can sell—any color， any sizes.” She says her group is not opposed to measures that would standardize sizing， but she notes that many， if not most， clothes in Argentine stores already carry the numerical designations called for in the bill.
If history is a guide， the fate of the proposed law is somewhat bleak. However， in 2005， the provincial government of Buenos Aires managed to pass a similar law—although the government failed to sign it.
1. What kind of women of “curvaceous women”(Para.1) most probably refer to?
[A] well-proportioned and full-figured.
[B] beautiful and charming.
[C] slender and tall.
[D] full-grown and healthy.
2. “Aesthetic surgery” is mentioned to show that
[A] every woman has her rights to pursue beauty.
[B] aesthetic surgery is terribly popular.
[C] the unrealistic pursuit of beatuty is popular.
[D] aesthetic surgery is just a tricky trap.
3. According to the text， Susana Saulquin
[A] disbelieves the statistics of aesthetic surgery.
[B] thinks the proposed law will work over time.
[C] regard the legal remedies as inadvisable.
[D]has developed good and balanced eating habits.
4. In the author‘s opinion， this kind of bill
[A] has cleared the legislature.
[B] still has a faint light of hope.
[C] is actually not necessary.
[D]is none of government‘s business.
5. The best title for this text may be
[A] Women Adapting to Cloths or Vice Versa.
[B] Who is the Arbiter， Manufactures of Customers.
[C] How to Standardize Clothea Sizing.
[D]why So Few Large Size Clothes.
答案與解析
1. A 詞義題。本題的問題是“‘curvaceous women’(第一段)最可能指的是哪種女性?”第一段首先提到了該短語(yǔ)，隨后指出，如果你找到一件特大號(hào)衣服，那實(shí)際上只是美國(guó)標(biāo)準(zhǔn)的中號(hào)、小號(hào)服裝，接著解釋說，你會(huì)覺得沮喪，因?yàn)槟阏J(rèn)為，任何人都苗條，而你自己則肥胖。根據(jù)文中的“big”可知，該短語(yǔ)可能指的是“體型豐滿的女性”。[A]“身材勻稱、豐滿的”是對(duì)此意的改寫，為正確答案。[B]“美麗、迷人的”和[D]“成熟、健康的”明顯是誤解了該短語(yǔ)的意思;[C]“苗條、高挑的”與文意相反。
2. C 結(jié)構(gòu)題。本題的問題是“提到‘美容手術(shù)’是為了表示 ”。題干中的“Aestheticsurgery”出自文章第三段第二句話中，表明本題與第三段有關(guān)。第二段提到了阿根廷人患厭食癥的問題，第三段接著提到，阿根廷做美容手術(shù)的比例是世界上的，人們?cè)谡務(wù)撋鐣?huì)是如何迷戀美貌時(shí)，這就是最有說服力的統(tǒng)計(jì)數(shù)據(jù)，第四段引用專家的話說，解決這個(gè)問題的更好辦法就是通過公眾教育，強(qiáng)調(diào)均衡的飲食習(xí)慣，而不是追求不切實(shí)際的美貌理想。這說明，提到該短語(yǔ)是為了說明許多人都盲目追求美。[C]“對(duì)美貌的不切實(shí)際追求很流行”是對(duì)此意的改寫，為正確答案。本文并沒有說女性不能追求美，只是說人們太重視美貌，所以[A]“任何女性都有追求美的權(quán)利”與文意不符;[B]“美容手術(shù)非常流行”是用來(lái)說明阿根廷人對(duì)美貌的重視程度的例子，并不是提到該例子的目的，所以B不對(duì);[D]“美容手術(shù)只是一個(gè)狡猾的陷阱”屬于無(wú)中生有。
3. C 本題的問題是“根據(jù)本文，蘇珊娜。索爾琴 ”。題干中的“Susana Saulquin”出自文章第四段第二句話中，表明本題與第四段有關(guān)。第二、三段提到了立法機(jī)構(gòu)的設(shè)想，第四段首先指出，對(duì)于專家來(lái)說，這樣的統(tǒng)計(jì)數(shù)據(jù)意味著，采取立法措施沒有用，隨后提到了蘇珊娜。索爾琴的觀點(diǎn)：這些法律將不會(huì)導(dǎo)致永久變化。這說明，她認(rèn)為，采取立法措施沒有用處。[C]“認(rèn)為立法措施不可取”是對(duì)其觀點(diǎn)的概括，為正確答案。[A]“不相信美容手術(shù)的統(tǒng)計(jì)數(shù)據(jù)”是曲解了該段第一句話的意思;[B]“認(rèn)為，隨著時(shí)間的推移，被提議的法律會(huì)起作用”是針對(duì)該段第二句話和最后一句話設(shè)置的干擾項(xiàng)，與文意不符;[D]“已經(jīng)養(yǎng)成了良好的、均衡的飲食習(xí)慣”是對(duì)該段第三句話設(shè)置的干擾項(xiàng)，明顯與文意不符。
4. B 細(xì)節(jié)題。本題的問題是“根據(jù)作者的觀點(diǎn)，這種法案——”。前面的段落分析了立法機(jī)關(guān)提出的法案，最后一段首先提到，這個(gè)被提議的法案的前景有點(diǎn)黯淡，隨后轉(zhuǎn)折指出，在2005年，布宜諾斯艾利斯省政府設(shè)法通過了一項(xiàng)類似的法案。這說明，作者認(rèn)為該法案還有希望。[B]“還有一線希望”是對(duì)作者，觀點(diǎn)的恰當(dāng)概括，為正確答案。[A] “已經(jīng)獲得了立法機(jī)構(gòu)的支持”明顯與第二段第三句話和最后一段第一句話的意思不符;作者并沒有討論該法案是否必要的問題，所以[C]“事實(shí)上沒有必要”不是作者的觀點(diǎn); [D]“不關(guān)政府的事”是服裝集團(tuán)公司的觀點(diǎn)，不是作者的觀點(diǎn)。
5. A 主旨題。本題的問題是“本文的標(biāo)題可能是——”。本文首先介紹了阿根廷時(shí)尚服裝店的尺碼問題，接著指出，許多人都在責(zé)備其服裝行業(yè)只提供小號(hào)的最新時(shí)裝，結(jié)果是出現(xiàn)了一種矛盾現(xiàn)象——女孩和女性適應(yīng)服裝，而不是服裝適應(yīng)她們;隨后提到了準(zhǔn)備采取的立法措施，介紹了社會(huì)各界對(duì)此的態(tài)度。這說明，本文主要講的是服裝的尺碼適應(yīng)人的問題。[A]“是女性適應(yīng)服裝，還是相反”是對(duì)本文內(nèi)容的恰當(dāng)概括，可以表達(dá)本文的主題，為正確答案。本文并沒有談?wù)撜l(shuí)來(lái)仲裁尺碼的問題，所以[B]“誰(shuí)是仲裁者，是制造商還是顧客”不能表達(dá)本文的主題;本文討論的是應(yīng)該使尺碼標(biāo)準(zhǔn)化，而不是如何標(biāo)準(zhǔn)化，所以[C]“如何使服裝尺碼標(biāo)準(zhǔn)化”不能表達(dá)本文的主題;大號(hào)服裝少是本文引出主題時(shí)舉的例子，并不是本文討論的重點(diǎn)，所以[D]“為什么大號(hào)服裝如此少”不能表達(dá)本文的主題。 Imagine asking a presidential candidate to sit down for a sensitivity session on gay and lesbian issues. That's exactly what we did last week in Austin， Texas. George W. Bush invited us， a dozen gay Republicans， after he'd refused to meet with a gay Republican group that had criticized him. Our meeting set an important precedent： never again will a major-party candidate be able to run for president without addressing gay and lesbian issues.
Bush didn't like everything we had to say. I was struck by his lack of familiarity with the issues， as well as by his desire to learn. I described how my partner， Rob Morris， and I have been in a 17-year relationship. We both come from healthy， strong， religious families. Rob grew up in a conservative Republican family in Georgia; I come from a longtime Republican family in Wisconsin. I'm now the vice president of my Lutheran church. I wanted Governor Bush to understand that long-term， loving relationships， stable families， strong faith-based traditions and Republican voting histories are all part of the gay and lesbian community.
Our stories had an impact. Bush admitted that， growing up in Texas， he had not been as open to elements of America's diverse culture. He had a narrow set of friends and a firm set of traditions. But he was surprised and dismayed to hear that people saw him as intolerant. “What have I said that sent that signal?” he asked repeatedly. We confronted him about his reported statement that if you were openly gay or lesbian you would not be considered for a job in his administration. “I never said that，” he insisted， assuring us he would hire gays and lesbians who both were qualified and shared his political views.
Our perspective was clearly eye-opening to him. When one of us talked about his lesbian sister and her partner adopting children， the governor acknowledged his often-stated belief that gays should not adopt. “Now you're telling me of a very loving， caring relationship，” he said. “I really appreciate hearing that.” We stressed that a Bush administration could not roll back any of the progress made in recent years. We talked about AIDS funding and research. Though Bush was attentive——and does show a willingness to hear all sides——I don't think we changed his positions. He still opposes gay marriage and classifying crimes against gays as hate crimes. To be honest， Bush still has a long way to go. But I think he's a lot farther along today than he was last week.
1. What is implied in the first paragraph?
[A]A gay Republican group criticized Bush for his political views.
[B]It is impossible to invite a president for discussing the gay issues.
[C]No president candidate can ignore gay and lesbian issues at the present time.
[D]Gay and lesbian issues are hot issues for the president.
2. The author uses himself as an example to show _________.
[A]what it is like in the gay and lesbian community
[B]what it is like to be a gay.
[C]what kind of a family the gays come from.
[D]what it is like to maintain a gay relationship
3. The author‘s attitude toward Bush’s performance at the meeting is _________.
[A]scornful
[B]satisfactory
[C]supporting
[D]objective
4. In spite of his careful listening， Bush still opposes the following behaviors except _________.
[A]adopting the child
[B]getting married
[C]redefining hate crimes
[D]employing the gays and lesbians
5. The text intends to express the idea that _________.
[A]the gays and lesbians long for the normal life
[B]Bush has partly changed his views about the gay issues
[C]there is still a long way to go to deal with the gay issues properly
[D]the gays has had a successful talk with Bush
答案與解析
1. C 推論題。本題的問題是“第一段中暗示了什么?”文章第一段首先提到了與布什的會(huì)面，接著指出，我們的會(huì)面開創(chuàng)了一個(gè)重要的先例，再也不會(huì)有一個(gè)主要政黨的候選人可以在競(jìng)選總統(tǒng)時(shí)不面對(duì)同性戀問題了。由此可知，總統(tǒng)候選人不能再忽視同性戀問題了。[C]“沒有總統(tǒng)候選人可以忽視目前的同性戀問題”是對(duì)文中“never again will a major party candidate be able to run for president without addressing gay and lesbian issues”這句話的改寫，為正確答案。文中提到“共和黨同性戀問題團(tuán)體”時(shí)是說“一個(gè)批評(píng)他的共和黨同性戀問題團(tuán)體”，所以[A]“一個(gè)共和黨同性戀問題團(tuán)體因?yàn)椴际驳恼斡^點(diǎn)而批評(píng)他”屬于偷換概念;文中是說“要求一位總統(tǒng)候選人就同性戀問題進(jìn)行敏感的對(duì)話”，所以[B]“不可能邀請(qǐng)一位總統(tǒng)討論同性戀問題”屬于偷換概念;文中只提到總統(tǒng)候選人，沒有提到總統(tǒng)，所以[D]“對(duì)于總統(tǒng)來(lái)說，同性戀問題是熱門話題”屬于偷換概念。
2. A 結(jié)構(gòu)題。本題的問題是“作者用他自己作為例子，是為了說明 ”。第二段首先提到，我感到驚奇的是布什缺乏對(duì)同性戀問題的了解以及他希望了解這些問題的愿望，隨后作者舉了自己的例子，最后一句話說，我希望布什州長(zhǎng)明白，長(zhǎng)期鐘愛的關(guān)系、穩(wěn)定的家庭、堅(jiān)定的宗教信仰傳統(tǒng)以及共和黨的選舉史是男、女同性戀群體的所有組成部分。這說明，作者舉自己的例子是為了讓布什了解同性戀群體。[A]“同性戀群體像什么”是對(duì)該段最后一句話的概括，為正確答案。[B]“成為一名同性戀者像什么”、[C]“同性戀者來(lái)自于什么樣的家庭”和[D]“維持同性戀關(guān)系像什么”都是作者舉例時(shí)提到的具體內(nèi)容，不是作者舉例的目的。
3. B 態(tài)度題。本題的問題是“對(duì)于布什在會(huì)見時(shí)的表現(xiàn)，作者的態(tài)度是 ”。文章第二段提到，我同樣感到驚奇的是他希望了解同性戀問題的愿望;第三段提到，他強(qiáng)調(diào)他從來(lái)沒有說過這種話，并向我們保證，他會(huì)聘用那些能干并且與他的政治觀點(diǎn)相同的同性戀者;最后一段提到，他確實(shí)表現(xiàn)出愿意傾聽各方面的意見;我認(rèn)為，他比上個(gè)星期進(jìn)步了許多。這說明，作者對(duì)布什還是滿意的。[B]“滿意的”與作者的態(tài)度符合，為正確答案。 [A]“輕蔑的”與作者的態(tài)度相反;文中提到，我們沒有改變他的立場(chǎng)，他仍然反對(duì)同性戀者結(jié)婚，反對(duì)把針對(duì)同性戀者的犯罪歸為仇視犯罪，說明[C]“支持的”不對(duì);文中多次提到“我認(rèn)為”，說明作者表達(dá)的是主觀看法，所以[D]“客觀的”不對(duì)。
4. D 細(xì)節(jié)題。本題的問題是“盡管他認(rèn)真傾聽，但布什仍然反對(duì)下列行為，除了 ”。題干中的“Bush still opposes”出自文章最后一段第七句話中，表明本題與最后一段有關(guān)。最后一段第二句話提到，州長(zhǎng)承認(rèn)了他經(jīng)常陳述的觀點(diǎn)——同性戀者不應(yīng)該收養(yǎng)孩子，說明[A]“收養(yǎng)孩子”是仍然反對(duì)的;該段第七句話提到，他仍然反對(duì)同性戀者結(jié)婚，反對(duì)把針對(duì)同性戀者的犯罪歸為仇視犯罪，說明[B]“結(jié)婚”和[C]“定義為仇視犯罪”是仍然反對(duì)的。只有[D]“聘用同性戀者”與文章第三段最后一句話的意思不符，為正確答案。
5. C 主旨題。本題的問題是“本文希望表達(dá)的觀點(diǎn)是 ”。文章第一段提到了與布什的會(huì)面，指出，再也不會(huì)有一個(gè)主要政黨的候選人可以在競(jìng)選總統(tǒng)時(shí)不面對(duì)同性戀問題了;隨后幾段具體介紹了會(huì)面的情況：我感到驚奇的是他缺乏對(duì)這些問題的了解;我們的觀點(diǎn)令他感到十分驚奇;我們沒有改變他的立場(chǎng);最后指出，老實(shí)說，布什任重而道遠(yuǎn)。這說明，本文認(rèn)為，要想解決同性戀問題，布什面臨很大的困難。[C]“要想完全解決同性戀問題，仍然任重道遠(yuǎn)”是對(duì)本文的概括，為正確答案。同性戀者結(jié)婚和領(lǐng)養(yǎng)孩子的問題是文章在介紹會(huì)面時(shí)列舉的例子，并不是本文想要表達(dá)的觀點(diǎn)，所以[A].“同性戀者渴望正常的生活”不是本文希望表達(dá)的觀點(diǎn);[B]“布什部分改變了他有關(guān)同性戀問題的觀點(diǎn)”和[D]“同性戀者同布什進(jìn)行了成功的交談”明顯與文中“我們沒有改變他的立場(chǎng)”這句話的意思不符。
全文譯文
想像一下要求一位總統(tǒng)候選人坐下來(lái)就同性戀問題進(jìn)行“敏感的對(duì)話”。這就是上個(gè)星期我們?cè)诘每怂_斯州奧斯汀市所做的事情。在拒絕會(huì)見一個(gè)批評(píng)他的共和黨同性戀問題團(tuán)體之后，喬飴。W.布什邀請(qǐng)了我們——十幾個(gè)同性戀共和黨人。我們的會(huì)面開創(chuàng)了一個(gè)重要的先例：再也不會(huì)有一個(gè)主要政黨的候選人可以在競(jìng)選總統(tǒng)時(shí)不面對(duì)同性戀問題了。
布什不喜歡我們要說的任何話。我感到驚奇的是他缺乏對(duì)這些問題的了解，我同樣感到驚奇的是他希望了解這些問題的愿望。我講述了我如何同我的伴侶羅布。莫理斯維持了17年的同性戀關(guān)系。我們都出生于健全、有勢(shì)力、信奉宗教的家庭。羅布在喬治亞州一個(gè)保守的共和黨家庭長(zhǎng)大;我來(lái)自于威斯康星州一個(gè)資深的共和黨人家庭。我現(xiàn)在擔(dān)任著我所在的路德教會(huì)教堂的副會(huì)長(zhǎng)。1)我希望布什州長(zhǎng)明白，長(zhǎng)期鐘愛的關(guān)系、穩(wěn)定的家庭、堅(jiān)定的宗教信仰傳統(tǒng)以及共和黨的選舉史，這些均是同性戀群體的組成部分。
我們的故事起了作用。布什承認(rèn)，由于他在得克薩斯州長(zhǎng)大，因此他不太了解美國(guó)的多元文化。他的朋友圈子狹小，而且他堅(jiān)守傳統(tǒng)。但是，聽說人們認(rèn)為他偏執(zhí)后，他感到吃驚和沮喪?！拔艺f的什么話表達(dá)了這樣的信息?”他反復(fù)問道。2)我們和他對(duì)質(zhì)他被報(bào)道過的話——如果你是公開的男同性戀者或女同性戀者，那么你就不會(huì)被考慮在他的政府部門任職。“我從來(lái)沒有說過這種話，”他強(qiáng)調(diào)，并向我們保證，他會(huì)聘用那些能干并且與他的政治觀點(diǎn)相同的同性戀者。
很明顯，我們的觀點(diǎn)令他感到十分驚奇。當(dāng)我們中的一個(gè)人談到他的同性戀姐姐和她的伴侶收養(yǎng)孩子時(shí)，州長(zhǎng)承認(rèn)了他經(jīng)常陳述的觀點(diǎn)——同性戀者不應(yīng)該收養(yǎng)孩子……你們給我講述了一種非常鐘情、關(guān)愛的關(guān)系，“他說?！甭牭竭@些，我真的很感激。，‘我們強(qiáng)調(diào)，布什政府不可能逆轉(zhuǎn)近幾年所取得的任何成就。我們談?wù)摿税滩〉慕?jīng)費(fèi)與研究問題。3)雖然布什很專注——并且確實(shí)表現(xiàn)出愿意傾聽各方面的意見——但我認(rèn)為，我們沒有改變他的立場(chǎng)。他仍然反對(duì)同性戀者結(jié)婚，反對(duì)把針對(duì)同性戀者的犯罪歸為仇視犯罪。老實(shí)說，布什任重而道遠(yuǎn)。但是，我認(rèn)為，他比上個(gè)星期進(jìn)步了許多。 The past ages of man have all been carefully labeled by anthropologists. Descriptions like ‘ Palaeolithic Man’， ‘Neolithic Man’， etc.， neatly sum up whole periods. When the time comes for anthropologists to turn their attention to the twentieth century， they will surely choose the label ‘Legless Man’。 Histories of the time will go something like this： ‘in the twentieth century， people forgot how to use their legs. Men and women moved about in cars， buses and trains from a very early age. There were lifts and escalators in all large buildings to prevent people from walking. This situation was forced upon earth dwellers of that time because of their extraordinary way of life. This situation was forced upon earth dwellers of that time because of their extraordinary way of life. In those days， people thought nothing of traveling hundreds of miles each day. But the surprising thing is that they didn’t use their legs even when they went on holiday. They built cable railways， ski-lifts and roads to the top of every huge mountain. All the beauty spots on earth were marred by the presence of large car parks. ‘
The future history books might also record that we were deprived of the use of our eyes. In our hurry to get from one place to another， we failed to see anything on the way. Air travel gives you a bird‘s-eye view of the world – or even less if the wing of the aircraft happens to get in your way. When you travel by car or train a blurred image of the countryside constantly smears the windows. Car drivers， in particular， are forever obsessed with the urge to go on and on： they never want to stop. Is it the lure of the great motorways， or what? And as for sea travel， it hardly deserves mention. It is perfectly summed up in the words of the old song： ’I joined the navy to see the world， and what did I see? I saw the sea.‘ The typical twentieth-century traveler is the man who always says ’I‘ve been there. ’ You mention the remotest， most evocative place-names in the world like El Dorado， Kabul， Irkutsk and someone is bound to say ‘I’ve been there‘ – meaning， ’I drove through it at 100 miles an hour on the way to somewhere else. ‘
When you travel at high speeds， the present means nothing： you live mainly in the future because you spend most of your time looking forward to arriving at some other place. But actual arrival， when it is achieved， is meaningless. You want to move on again. By traveling like this， you suspend all experience; the present ceases to be a reality： you might just as well be dead. The traveler on foot， on the other hand， lives constantly in the present. For him traveling and arriving are one and the same thing： he arrives somewhere with every step he makes. He experiences the present moment with his eyes， his ears and the whole of his body. At the end of his journey he feels a delicious physical weariness. He knows that sound. Satisfying sleep will be his： the just reward of all true travellers.
1、Anthropologists label nowaday‘s men ’Legless‘ because
A people forget how to use his legs.
B people prefer cars， buses and trains.
C lifts and escalators prevent people from walking.
D there are a lot of transportation devices.
2、Travelling at high speed means
A people‘s focus on the future.
B a pleasure.
C satisfying drivers‘ great thrill.
D a necessity of life.
3、Why does the author say ‘we are deprived of the use of our eyes’ ?
A People won‘t use their eyes.
B In traveling at high speed， eyes become useless.
C People can‘t see anything on his way of travel.
D People want to sleep during travelling.
4、What is the purpose of the author in writing this passage?
A Legs become weaker.
B Modern means of transportation make the world a small place.
C There is no need to use eyes.
D The best way to travel is on foot.
5. What does ‘a(chǎn) bird’s-eye view‘ mean?
A See view with bird‘s eyes.
B A bird looks at a beautiful view.
C It is a general view from a high position looking down.
D A scenic place.
VOCABULARY
1.Palaeolithic 舊石器時(shí)代的
2.Neolithic 新石器時(shí)代的
3.escalator 自動(dòng)電梯，自動(dòng)扶梯
4.ski-lift 載送滑雪者上坡的裝置
5.mar 損壞，毀壞
6.blur 模糊不清，朦朧
7.smear 涂，弄臟，弄模糊(尤指畫面、輪廓等)
8.evocative 引起回憶的，喚起感情的
9.El Dorado (由當(dāng)時(shí)西班牙征服者想象中的南美洲)黃金國(guó)，寶山，富庶之鄉(xiāng)
10.Kabul 喀布爾(阿富汗首都)
11.Irkutsk 伊爾庫(kù)茨克(原蘇聯(lián)亞洲城市)
難句譯注與答案詳解
The only way to travel is on foot 旅游的方法是走路
難句譯注
1.Air travel gives you a bird‘s-eye view of the world – or even if the wing of the aircraft happens to get in your way.
【參考譯文】飛機(jī)旅行，你只可俯視世界――如果機(jī)翼碰巧擋住了你的視線，就看得更少了。
2.When you travel by car or train a blurred image of the country-side constantly smears the windows.
【參考譯文】如果乘車或火車旅行，郊外模糊朦朧的景象不斷地掠過窗口。
寫作方法與文章大意
文章以因果寫作方法，寫出了由于種種現(xiàn)代化交通設(shè)施、人們不需用腳走路，甚至也不需要用眼看景，出門就坐汽車、公交車、地鐵、飛機(jī)……，車、機(jī)速度飛快，外邊的景物難以看清，最終導(dǎo)致人們忘記用腳、用眼成為“無(wú)腳之人”。一切都經(jīng)歷不到。作者建議的旅游方法是徒步――經(jīng)歷現(xiàn)實(shí)。
答案詳解
1.A 人們忘了用腳。答案在第一段：人類學(xué)家把以往年代的人們分別標(biāo)上舊石器時(shí)代、新石器時(shí)代人，等等。干脆利落地總結(jié)了一個(gè)時(shí)期。當(dāng)他們轉(zhuǎn)向20世紀(jì)，他們肯定會(huì)標(biāo)上“無(wú)腳的人”。因?yàn)樵?0世紀(jì)，人們忘了如何用腳走路。男人女人早年外出就坐車、公共汽車、火車。大樓里由電梯、自動(dòng)扶梯，不需要人們走路。即使度假期間，他們也不用腳。他們筑有纜車道、滑雪載車和路直通山頂。所有的風(fēng)景旅游區(qū)都有大型的汽車停車場(chǎng)。
B 人們喜歡汽車、公交車、火車等。 C 電梯、自動(dòng)扶梯制止人們走路。 D 有許多交通運(yùn)輸工具。 2.A 人們的注意力在未來(lái)。見最后一段第一句話：當(dāng)你高速旅行，現(xiàn)在等于零，你主要生活在未來(lái)，因?yàn)槟愦蟛糠謺r(shí)間盯在前面到達(dá)的某個(gè)地方。真到了，又沒有意義了，你還要再向前進(jìn)。
B 是一種歡樂。 C 滿足司機(jī)強(qiáng)烈的渴望。第二段中提及死機(jī)醉心于開車、不停車但不是快速前進(jìn)著眼于未來(lái)。 D 生活的需要。這一條在第一段中提及這種情況是因?yàn)樗麄兡钱惓５纳罘椒◤?qiáng)加給時(shí)代的居民。這是指不用腳走路，而用一切代步器――交通運(yùn)輸工具，不是開快車。
3.C 人們?cè)诼眯型局惺裁炊家姴坏?。答案在第二段，由一地轉(zhuǎn)向另一地，路上你什么都沒有見到。乘飛機(jī)你只能俯視世界，火車，汽車，只見外界朦朧景象掠過窗子。海上旅游，只見到海?！拔业竭^那里”此話含義就是“我以一小時(shí)一百英里在去某某地方時(shí)經(jīng)過那里”。正因?yàn)槿绱耍髡咧赋鰧?lái)的歷史書上會(huì)記錄下：我們被剝奪了眼睛的應(yīng)用。
A 人們不愿用眼睛。 B 在高速旅行中，眼睛沒有用了。 D 旅行中，人們想睡覺。< 4.D 旅行的方式是走路。文章第一段、第二段分別講述了旅行可不用腳、不用眼等情況。第三段，在講述了人們只知向前向前，一切經(jīng)歷都停滯，現(xiàn)實(shí)不再是現(xiàn)實(shí)，還不如死的好。而用腳走路的旅行者總是生活再現(xiàn)實(shí)，對(duì)他來(lái)說旅行和到達(dá)是一回事，他一步一步走到某地，他用眼睛、耳朵，以至整個(gè)身體去體驗(yàn)現(xiàn)在時(shí)刻、旅行終點(diǎn)，他感到全身舒坦愉悅的疲勞，美美享受滿足的酣睡;一切真正旅行者的真實(shí)報(bào)償。這一段就是作者寫文章的目的――走路是旅行的方式。
A 腳變得軟弱無(wú)力。 B 現(xiàn)代交通工具把世界變小。 C 沒有必要用眼睛。
5.C 從高出向下看的景致：俯視。A 用鳥的眼睛看景點(diǎn)。 B 鳥在看美景。 D 風(fēng)景點(diǎn)。
Hidden Valley and a handful of other “culture camps” serving families with children from overseas reflect the huge rise in the number of foreign adoptions， from 7，093 in 1990 to 15，774 last year. Most children come from Russia (4，491last year) and China (4，206) but there are also thousands of others adopted annually from South America， Asia and Eastern Europe. After cutting through what can be miles of red tape， parents often come home to find a new dilemma. “At first you think， 'I need a child'，” says Sandy Lachter of Washington， D.C.， who with her husband， Steve， adopted Amelia， 5， from China in 1995. “Then you think， 'What does the child need?' ”
The culture camps give families a place to find answers to those kinds of questions. Most grew out of local support groups; Hidden Valley was started last year by the Boston chapter of Families with Children from China， which includes 650 families. While parents address weighty issues like how to raise kids in a mixed-race family， their children just have fun riding horses， singing Chinese songs or making scallion pancakes. “My philosophy of camping is that they could be doing anything， as long as they see other Chinese kids with white parents，” says the director， Peter Kassen， whose adopted daughters Hope and Lily are 6 and 4.
The camp is a continuation of language and dance classes many of the kids attend during the year. “When we rented out a theater for 'Mulan，' it was packed，” says Stephen Chen of Boston， whose adopted daughter Lindsay is 4. Classes in Chinese language， art and calligraphy are taught by experts， like Renne Lu of the Greater Boston Chinese Cultural Center. “Our mission is to preserve the heritage，” Lu says.
Kids who are veteran campers say the experience helps them understand their complex heritage. Sixteen-year-old Alex was born in India and adopted by Kathy and David Brinton of Boulder， Colo.， when he was 7. “I went through a stage where I hated India， hated everything about it，” he says. “You just couldn't mention India to me.” But after six sessions at the East India Colorado Heritage Camp， held at Snow Mountain Ranch in Estes Park， Colo.， he hopes to travel to India after he graduates from high school next year.
Camp can be a learning experience for the whole family. Whitney Ning， 23， a counselor for four years， says the Korea Heritage Camp helped her become closer to her parents. “They were hesitant at first，” she says， “but when they saw how much it meant to me， they became very supportive.” Sometimes the most direct route around the world is across a campfire.
注(1)：本文選自Newsweek; 10/04/99， p75;
注(2)：本文習(xí)題命題模仿對(duì)象2004年真題Text 1;
1. Why American parents come to Hidden Valley?
[A]It has a large gathering of adopted children.
[B]Parents want to find a place to exchange their ideas.
[C]It helps children adapt to the new culture well.
[D]It is a very good place for relaxation.
2. Which of the following is not the advantage of the culture camp?
[A]It well reflects the increasing foreign adoptions.
[B]Parents can find the answers to their questions in raising the adopted children.
[C]Children can learn a lot in culture camp.
[D]It helps the adopted children have a better understanding of their complex heritage.
3. The expression “miles of red tape”(Line 5， Paragraph 2) most probably means _________.
[A]a number of choices
[B]many hard journeys
[C]a lot of difficulties
[D]most troublesome procedures
4. What is Alex‘s attitude toward India now?
[A]Strong disapproval.
[B]Reserved consent.
[C]Slight contempt
[D]Enthusiastic support
5. Which of the following is true according to the text?
[A]Foreign adoption is a common phenomenon in America.
[B]Children can do whatever they want to do in the culture camp.
[C]Both parents and their adopted children can benefit from the culture camp.
[D]Children can receive best education in the culture camp.
答案：CADBC In this week's Nature， a group of zoologists led by Andrew Whiten of the University of St Andrews in Scotland and Christophe Boesch of the Max Planck Institute for Evolutionary Anthropology in Leipzig， Germany， have provided that evidence. They have synthesised the results from seven chimpanzee-research centres scattered across Africa， and shown that chimps can， indeed， do more than just pass on the odd behaviour pattern here and there. Individual groups of chimps exhibit behavioural“complexes'' that are recognisably different from those of other groups， yet seem to have no connection with environmental or genetic differences between the groups. If that is not culture， it is difficult to think what is.
The problem that confronted Dr Whiten and Dr Boesch was how to disentangle which of chimpanzees' many behaviour patterns are genetically instinctive， which are learnt by individuals in isolation (and so are not cultural， because not copied from others) and which are culturally transmitted (by animals copying one another)。 They solved it by standardising the reports from the research centres， and paying as much attention to what the animals in each place did not do as to what they did.
Behaviour patterns found at all sites were deemed as likely to be genetic as cultural (leaf-sponging turned out to be in this category)， as were those whose absence was due to some environmental factor (fishing algae out of ponds is impossible where there are no algae to fish)。 Nor were behaviour patterns that did not appear to be sporadic (digging for termites， rather than using a stick to fish for them) classified as cultural. They could just as well have been the result of individual invention， as of copying.
That still left 39 behaviour patterns that were common at some sites and absent from others. Termite fishing with twigs and the mid-ribs of leaves were two. So were breaking nuts open with a hammer (which could be done in four different ways， each with its own pattern of occurrence among the sites)， and picking marrow out of the bones of hunted animals using a tool. Nor does chimpanzee culture revolve solely around food. Some chimps have developed flywhisks in the form of leaves. Others have learnt how to tickle themselves. And there is even a behaviour pattern the researchers refer to as ``rain dance''， though it takes place in response to rain， rather than as a way of conjuring it up.
The idea that these and some 30 other behaviour patterns are cultural rather than genetic was supported by the fact that particular sub-species (which differ from one another genetically) are not associated with particular behaviours. Indeed， abrupt cultural transitions often occur in the middle of sub-specific homelands. Short of developing language (and there are a few researchers who believe that chimps can also manage that)， it is hard to see what more man's closest relatives could possibly be required to do to be admitted to the culture club.
注(1)：本文選自Economist; 06/19/99，p82;
注(2)：本文習(xí)題命題模仿對(duì)象2004年真題Text 3(題目順序稍做調(diào)整);
1. By “If that is not culture， it is difficult to think what is.”(Line 8， Paragraph 1)， the
author means _______.
[A]it is difficult to define what culture is
[B]scientists feel confused about culture
[C]nobody knows what the culture is
[D]it is nothing but culture
2. The most distinctive feature of culture is _________.
[A]copying one another among animals
[B]passing on the odd behavior among animals
[C]learning from one another among animals
[D]individual invention by the animals
3. How does the author feel about the cultural phenomenon among the chimps?
[A]Optimistic.
[B]Affirmative.
[C]Carefree.
[D]Panicked.
4. Which of the following will the scientists not regard as cultural behavior?
[A]Using a stick to fish for termites.
[B]Breaking nuts open with a hammer.
[C]Making flywhisks in the form of leaves.
[D]Dancing a “rain dance”。
5. To which of the following is the author likely to agree?
[A]Chimps can learn 37 behaviors by copying one another.
[B]Genes and environment have no effect on the behavior of chimps.
[C]Chimps should be admitted to the culture club.
[D]People are too critical of the behavior of chimps.
答案：DABAC The income-tax deadline approaches and some taxpayers‘thoughts turn to it.Test time approaches and some students’thoughts turn to it.Temptation appears and some spouses consider it.Nowadays，cheating is on the rise.“You want something you can‘t get by behaving within the rules，and you want it badly enough，you’ll do it regardless of any guilt or regret，and you‘re willing to run the risk of being caught.”That’s how Ladd Wheeler，psychology professor at the University of Rochester in New York，defines cheating.
Cheating represents the triumph of the“Brazen Rule”over the“Golden Rule”，says Terry Pinkard，philosophy professor at Georgetown University in Washington D.C.“The Golden Rule says，‘Do unto others as you would have them do unto you.’The Brazen Rule says，‘Do unto others as they would do unto you if they were in your place.’”Many experts believe cheating is on the rise.“We‘re seeing more of the kind of person who regards the world as a series of things to be manipulated.Whether to cheat depends on whether it’s in the person‘s interest.”He does，however，see less cheating among the youngest students.
Richard Dienstbier，psychology professor at the University of Nebraska in Lincoln，believes that society‘s attitudes account for much of the rise in cheating.“Twenty years ago，if a person cheated in college，society said：”That is extremely serious;you will be dropped for a semester if not kicked out permanently，’“he says.”Nowadays，at the University of Nebraska，for example，it is the stated policy of the College of Arts and Sciences that if a student cheats on an exam，the student must receive an‘F’on what he cheated on.That‘s nothing.If you’re going to fail anyway，why not cheat?“
Cheating is unethical，Pinkard says，whether it‘s massive fraud or failure to tell a store cashier you were undercharged.“You’re treating other people merely as a means for your own ends.You‘re using people in ways they would not consent to.The cheater says，’Let everybody else bear the burden，and I‘ll reap the benefits.’”
Cheaters usually try to justify their actions，says Robert Hogan，chairman of the psychology department at the University of Tulsa in Oklahoma.“They never think it‘s their fault.”Cheaters make justifications because they want to feel good about themselves，adds Wheeler.“They don’t want to label themselves as a cheater.Also，they may be anticipating the possibility of getting caught，so they work on their excuse ahead of time.”The most common justifications，psychologists say，include：
“I had to do it.”
“The test was unfair.”
“Everybody does it，and I have to cheat to get what‘s rightfully mine.”
“The government wastes the money anyway.”
“My wife (or husband) doesn‘t understand me，and we’ve grown apart.”
Cheating is most likely in situations where the stakes are high and the chances of getting caught are low，says social psychologist Lynn Kahle of the University of Oregon in Eugene.In his study，a group of freshmen were allowed to grade their own tests，while secret，pressure-sensitive paper indicated who changed answers.To raise the pressure，students were given an extremely high score as the“average”for the test and told that those who failed would go before an inquiring board of psychologists.About 46 percent of the male students changed answers;among the females，about 30 percent cheated.
Everybody cheats a little，some psychologists say，while others insist that most people are basically honest and some wouldn‘t cheat under any circumstances.
Despite the general rise in cheating，Pinkard sees some cause for hope：“I do find among younger students a much less tolerant attitude toward cheating.”Perhaps，he says，the upcoming generation is less spoiled than the“baby boom”students who preceded them—and therefore less self-centered.“There seems to be a swing back in the culture.”
1.The purpose of this passage is to____.
[A] convince the reader that cheating is immoral
[B] discuss the varieties of and reasons for cheating
[C] describe how cheaters cheat
[D] suggest how to curtail cheating
2.According to the passage，which of the following is TRUE?
[A] It is ethical to cheat unless money is involved.
[B] Failure to tell a store cashier you were undercharged is not considered cheating.
[C] There has been a general rise in cheating.
[D] Most cheaters are college students.
3.According to the passage，with which of the following would the author probably NOT agree?
[A] Cheating is often the result of intense pressure.
[B] Cheating is cheating，whether on a test or on income tax forms.
[C] Cheating is widespread and society is too tolerant.
[D] The Brazen Rule is a better rule than the Golden Rule.
4.When a person is caught cheating，it is most likely that he____.
[A] pretends to apologize for what he has done
[B] pretends that he has no knowledge of what is going on
[C] ascribes his misconduct to some external motivation
[D] denies the fact in fearful anticipation of escaping punishment
5.Regarding the future of cheating，the author seems to be____.
[A] depressed [B] optimistic
[C] amused [D] bewildered
參考答案：
1.[B] 第一段提到了各種各樣的欺騙行為;但對(duì)原因的探討貫穿整個(gè)文章。
2.[C] 參閱最后一段第一句，從Despite the general rise in cheating看，的確存在欺騙現(xiàn)象不斷增加的問題。
3.[D] 本文對(duì)欺騙行為進(jìn)行了鞭撻，作者對(duì)鼓勵(lì)欺騙的厚顏無(wú)恥原則(the Brazen Rule)持批評(píng)態(tài)度。
4.[C] 意為：將他的不良行為歸因于某種外在動(dòng)機(jī)。即：不承認(rèn)自己內(nèi)心想欺騙。參閱第五段。
5.[B] 參閱最后一段。在作者看來(lái)，在新的一代人中，欺騙行為將減少。 Many critics of the current welfare system argue that existing welfare regulations lead to family instability.They believe that those regulations，which exclude most poor husband-and-wife families from Aid to Families with Dependent Children (AFDC) assistance grants，contribute to the problem of family dissolution.Thus，they conclude that expanding the set of families that can eligibly get such grants would result in a marked strengthening of the low-income family structure.
If all poor families could receive welfare，would the incidence of instability change markedly? The answer to this question depends on the relative importance of three types of potential welfare recipients.The first is the“cheater”—the husband who is reported to have abandoned his family，but in fact disappears only when the social worker is in the neighborhood.The second consists of a loving husband and devoted father who，sensing his own inadequacy as a family supporter，leaves so that his wife and children may enjoy the relative benefit provided by public assistance.There is very little evidence that these two types are significant.
The third type is the unhappily married couple，who remain together out of a sense of economic responsibility for their children，because of the high costs of separation，or because of the consumption benefits of marriage.This group is large.The formation，maintenance，and dissolution of the family is in large part a function of the relative balance between the benefits and costs of marriage as seen by the individual members of the marriage.Since the family performs certain functions society regards as vital，a complex network of social and legal process has evolved to reinforce marriage.Much of the variation in marital stability across income classes can be explained by the variation in costs of dissolution imposed by society，such as division of property，and child support.
Marital stability is related to the costs of achieving an acceptable agreement on family consumption and production and to the prevailing social price of instability in the marriage partners‘social-economic group.Expected income exerts pressures on family instability by reducing the cost of dissolution.To the extent that welfare is a form of government-subsidized AFDC payments，it reduces the costs of separation and guarantees a minimal standard of living for wife and children.So welfare opportunities are a significant determinant of family instability in poor neighborhoods，but this is not the result of AFDC regulations that exclude most intact families from coverage.Rather，welfare-related instability occurs because public assistance lowers both the benefits of marriage and the costs of its breach by providing a system of government-subsidized payments.
1.Which of the following best summarizes the main idea of the passage?
[A] Welfare restrictions do not contribute to low-income family instability.
[B] The most significant kind of welfare recipients is not the“cheating”father.
[C] The divorce rate is bound to fall when welfare benefits are cut.
[D] Government welfare payments lead directly to growing divorce rate.
2.The tone of the passage can best be described as____.
[A] confident and optimistic
[B] scientific and detached
[C] discouraged and alarmed
[D] polite and sensitive
3.All of the following are mentioned by the author as factors tending to sustain a marriage EXCEPT____.
[A] the social class of the married couple
[B] the cost involved in divorce
[C] the loss of property upon divorce
[D] the greater consumption possibilities of married people
4.With which of the following statements about marriage would the author most likely agree?
[A] Marriage is largely shaped by powerful but impersonal economic and social forces.
[B] Marriage has a greater value to higher income groups.
[C] Society has no interest in encouraging people to remain married to one another.
[D] Marriage will gradually give way to other forms of social organization.
5.The passage would most likely be found in a____.
[A] basic economics text
[B] book on the history of welfare
[C] religious literature on the importance of marriage
[D] scholarly journal devoted to public policy questions
參考答案：
1.[A] 文章第一段先引出對(duì)現(xiàn)行福利政策持批評(píng)態(tài)度的人的觀點(diǎn)，他們認(rèn)為現(xiàn)行政策引起了家庭的分裂。第二、三段對(duì)這一問題進(jìn)行了具體分析。第四段是全文的結(jié)論，全文旨在說明的觀點(diǎn)最清楚地闡述在本段最后兩句。
2.[B] 意為：科學(xué)與客觀的。作者對(duì)福利政策與家庭的穩(wěn)定性的關(guān)系做了具體的分析，認(rèn)為福利政策不是造成低收人家庭關(guān)系破裂的直接原因。分析有理有據(jù)，有說服力。
3.[A] 第三段提到第三類人，這些人雖然婚姻生活不幸福，但因?yàn)榭紤]到對(duì)孩子的經(jīng)濟(jì)責(zé)任而不離婚，因?yàn)殡x婚代價(jià)太高(選擇項(xiàng)[B]表達(dá)的內(nèi)容)，而生活在一起消費(fèi)上可以有很多好處(選擇項(xiàng)[D]表達(dá)的內(nèi)容)。本段最后一句提到了(離婚時(shí))分財(cái)產(chǎn)的問題。
4.[A] 參閱第三段第三、四、五句，尤其是第四段第一句。第四段第一句提到?jīng)Q定婚姻穩(wěn)定與否的兩個(gè)方面：經(jīng)濟(jì)和社會(huì)因素。[D]中g(shù)ive way to意為：讓位于。
5.[D] 意為：用于探討政府政策問題的學(xué)術(shù)雜志。本文探討了政府的福利政策對(duì)婚姻穩(wěn)定性的影響，分析有理有據(jù)，文章的措辭很富有學(xué)術(shù)味道。 Adolescence is supposed to be full of ups and downs.But when the downs become persistent and obvious，it may signal a more serious psychological condition.Between 6% ~ 8% of American teenagers suffer from major depression，a disease that sometimes leads to suicide.Major depression can often be successfully treated—if it is recognized.But diagnosis is especially difficult in teens.
Teenagers can be and are uncommunicative.And some behaviors that parents may interpret as rebellious behaviors may in fact be serious symptoms of depression.
Although it can be difficult to distinguish from the typical growing pains of adolescence，there are some warning signs of major depression that parents should be aware of.If a teenager is trying to avoid relationships or constantly becomes seriously angry，more than normal teenage rebellion may be going on.In addition，frequently getting into trouble is another warning sign.Teenagers who begin to engage in serious antisocial behavior，whether it be drugs or sexual activity，etc.，often suffer from serious underlying depression.The warning signs can be difficult enough to recognize;but the problem of identifying major depression in teens is further complicated by the fact that even these ambiguous signs are not always present.
The greatest danger associated with major depression is the possibility of suicide.Suicide is the third leading cause of death among Americans between the ages of 15 and 24.After a suicide，loss and guilt are two feelings that family members must come to terms with.In half the cases of teen suicides，there was no suspicion that the victim had such serious feelings of depression.But afterward，it is common for loved ones to remember signs they may have missed and blame themselves for not intervening.
One expert recommends that the families of suicide victims seek support from each other，their friends，and professional counselors.Although friends may not like to speak about the suicide with the victim‘s family，allowing the family to talk is critical.For the most part，they desperately want to be able to tell their story.
1.From the first sentence of the passage we learn that____.
[A] young people are emotionally insecure
[B] adolescence is a period full of pains
[C] many teenagers suffer from depression
[D] many symptoms of depression are recognizable in teenagers
2.Why is it difficult to recognize depression in teens?
[A] Because too many teenagers suffer from major depression.
[B] Because its symptoms may be taken for other kinds of behavior.
[C] Because teenagers never admit they are suffering from depression.
[D] Because teenagers often commit suicide before they are identified as depressed.
3.A teenager who constantly gets into trouble____.
[A] usually shows symptoms of major depression
[B] is most likely to commit suicide
[C] rebels against his or her parents with antisocial behavior
[D] may actually suffer from major depression
4.After a teenager commits suicide，the family members often have a sense of guilt because____.
[A] they have failed to stop the victim from it
[B] they regret not recognizing the signs of depression earlier
[C] it is only their misunderstanding that leads to the suicide
[D] they have intervened in the victim‘s business arrogantly
5.To help the victims‘families，it is important to____.
[A] encourage them [B] listen to them
[C] criticize them [D] comfort them
參考答案：
1.[A] 意為：年輕人情緒不穩(wěn)定。這句話的意思是：青春期被認(rèn)為是充滿了起伏不定的情緒的。根據(jù)下文，這里所說的“起伏不定”指情緒的起伏不定。
2.[B] 第二段的兩個(gè)句子是對(duì)第一段最后一句的具體說明，解釋了難以辨別青少年是否患有心理壓抑疾病的原因，即：某些癥狀經(jīng)常被誤認(rèn)為是其他心理反應(yīng)，而不是心理壓抑的表現(xiàn)。第三段更具體地說明了這種困難。
3.[D] 第三段第三句提到，經(jīng)常出問題也是一個(gè)警告信號(hào)。根據(jù)上文，這里所謂“警告信號(hào)”即指warning signs of major depression.
4.[B] 參閱第四段最后一句。這句中的“干預(yù)”實(shí)際上指解決孩子的心理壓抑問題。
5.[B] 參閱最后一段第二、三句。 When Governor Davis signed a bill this week authorizing stem cell research in California，he set the stage for possible conflict with the federal government.Behind this polarized controversy，too often，lurk false absolutes that prevent good public policy decisions.
The first false absolute is that it‘s always morally wrong to destroy human embryos，because extracorporeal human embryos (that is，embryos existing outside the human body) have the same moral status as human persons.The other unsound absolute is that it’s in no way whatsoever morally problematic to destroy embryos，because they have no moral worth at all;in short，destroying embryos is morally trivial.Fortunately，an alternative moral view to these two problematic positions exists.On this middle view，human embryos should be recognized as having modest moral worth.Consequently we must have serious reasons to destroy them，and in such a case we must show respect for them when we destroy them.
A classic example of such a view is seen in native American hunting cultures，1ike the Cree or the Micmac，when the hunters express genuine respect for the animals they destroy.This expression of respect can vary from apologizing to the animal before killing it to avoiding any waste associated with its use.Often the killing itself，or the eating or the later burying of the animal‘s remains，was also done in a way that sincerely demonstrated this respect.Combining such respect with the intent to destroy is neither an ethical paradox nor a sign of hypocrisy.Instead these people knew both that they had good reasons to kill animals and also that doing so was not morally trivial.
Closer to home is the deferential treatment shown to human bodies in medical schools.Respect is shown to the body that will be dissected and destroyed by holding memorial services prior to burial or cremation of these human remains.The aim here is the recognition that even the dead human body is worthy of respect in spite of our justifiable destruction of it.The importance of such respect is only highlighted by the moral outrage generated by recent stories where deplorable treatment has been shown to bodies.In short，we should genuinely respect a body even while destroying it.
What does this way of avoiding the familiar moral absolutes mean for embryos that could be used for therapeutic purposes? As destroying human embryos is neither tantamount to murder nor morally without cost，then destroying them in vital cases of therapeutic cloning can be justified.But it is only justified when done in a way respectful of the loss of a human entity with moral value.Such respectful destruction also acknowledges some of the genuine ethical concerns of those who believe this destruction is morally very serious.
Instead of banning therapeutic cloning or accepting just any use of embryos，we suggest adopting the following practices.Scientists should handle embryos with great respect and this should never be an empty or insincere gesture.This display of moral consideration should include acquiring only the minimum number of embryos required for research and disposing of their remains in a genuinely respectful way.Society should also avoid allowing human embryos to be treated as property by outlawing the buying and selling of them.While extracorporeal human embryos do not have the same moral status as born human beings，there are serious reasons to accord them some modest moral status.In this way our scientific progress need not require the hardening of our hearts.
1.It can be inferred from the passage that the President of the United States____.
[A] hesitates in making decisions concerning stem cell research
[B] insists that embryos have the same moral status as human persons
[C] does not lend his support to the use of human embryos
[D] is authorized to resolve the conflict of ideas concerning stem cell research
2.Of the three positions mentioned in the second paragraph，the author is in favor of____.
[A] the first one [B] the second one
[C] the third one [D] none of them
3.As far as the dispute mentioned in the text is concerned，the“ethical paradox”may refer to the practice of____.
[A] saying one thing but doing another
[B] showing deference when destroying a thing
[C] doing immoral things while claiming to be morally justified
[D] providing good but trivial reasons for killing animals
4，Showing respect to human embryos means all of the following EXCEPT____.
[A] using as few of them as possible in research
[B] putting an end to trading them
[C] acknowledging their value for therapeutic research
[D] handling their remains with due care
5.The author seems to suggest that therapeutic cloning____.
[A] should be banned [B] should be practiced
[C] should be encouraged [D] should be accorded with its due value
參考答案：
1.[C] 意為：不支持人類胚胎的使用。注意，這是一個(gè)推理題，本文并沒有直接提到美國(guó)總統(tǒng)的態(tài)度，但是第一段中提到了美國(guó)聯(lián)邦政府的態(tài)度，作為政府首腦，美國(guó)政府的態(tài)度當(dāng)然也就是美國(guó)總統(tǒng)的態(tài)度。
[D]意為：被授權(quán)解決涉及干細(xì)胞研究的觀念沖突。
2.[C]在使用胚胎做研究問題上，存在兩種相互對(duì)立的觀點(diǎn)，作者認(rèn)為這兩種觀點(diǎn)都太極端，他支持一種“中間道路”立場(chǎng)(middle view)。
3.[B] 意為：毀掉一件東西時(shí)對(duì)之表示尊重。第三段第四句中提到的“倫理悖論”，實(shí)際上就是指“combining such respect with the intent to destroy”，這也是本文作者旨在說明的觀點(diǎn)。[C] 意為：做不道德的事情但又聲稱自己道德正當(dāng)。
4.[C] 意為：承認(rèn)它們對(duì)醫(yī)療研究的價(jià)值。最后一段第三句提到要盡量少地使用胚胎做研究，并以尊重的方式處理死后的胚胎，因此選擇項(xiàng)[A]和[D]是正確的;最后一段第四句提到要禁止買賣胚胎，因此選擇項(xiàng)[B]表達(dá)的意思也與文章相符。
5.[B] 意為：可以進(jìn)行。最后一段第一句明確提到，作者并不贊成禁止克隆研究。實(shí)際上，整篇文章談的都是克隆研究的問題，作者并不反對(duì)這種研究，只是提醒人們?cè)谧鲞@樣的研究時(shí)應(yīng)該注意一些道德倫理問題。[D]意為：應(yīng)該被賦予其應(yīng)有的價(jià)值。 It is easy to be in favor of multicultural and global education，in principle.If only we understood where other people were coming from—if only we had more sensitivity to their cultures—we might not be so wedded to our own points of view.And we might have a better chance of avoiding the conflicts that come from ethnic superiority.However，when we come to apply this principle，there are some serious problems.The New York State Regents‘goal for global education，which has also been taken up by multiculturalists，makes some of these problems very clear.According to the goal，“Each student will develop the ability to understand，respect，and accept people of different races，sex，cultural heritage，national origin，religion，and political，economic and social background，and their values，beliefs，and attitudes.”
This goal，expressed in a lot of positive words，sounds very broad-minded，and very reasonable.And up to a point，it expresses what we‘d hope for from a multicultural and global education.And educated person is not narrow-minded or provincial.So，of course we don’t want students to be prejudiced—to prejudge the correctness or desirability of some idea or action before they know anything about it.We want them to be open to new ideas and ways of doing things.But do we really want them to“respect and accept”the values，beliefs，and attitudes of other people，no matter what they are? For example，should we teach students to accept the sexism of the Japanese or their racist attitudes toward immigrants just because they‘re part of the Japanese culture?
People who support this kind of approach to multicultural and global education may think they are being objective—even scientific.They may think they‘re freeing themselves from the limitations of their own culture and its values.But by not taking a position，they are taking one.They are saying that apartheid is okay;that there is nothing wrong with murdering someone who has committed blasphemy.
They‘re also teaching their students not to make moral judgments.If any custom or law of people in any culture is as defensible as any other，what kind of judgment is possible? So，without intending to，they encourage students in prejudice of a different sort.Instead of mindlessly assuming that others’ways of doing things have to be wrong，students will mindlessly assume these ways of doing things have to be right—or at least as good as anyone else‘s.It’s important that we teach our children about each other‘s and other people’s customs and values.We are unlikely to survive if we don‘t.But this does not mean teaching students that they need not hold other people’s practices—and our own—up to moral scrutiny.If we do this，we confuse objectivity with neutrality.
1.What is wrong with multicultural education according to the author?
[A] Its goal is too idealized to be of any practical value.
[B] Its principle is seriously flawed and can cause misunderstanding.
[C] It should not be directed at students at college only.
[D] It fails to teach students to take a position.
2.It can be inferred from the first two paragraphs that the author thinks that students should be trained to____.
[A] understand the values，attitudes and beliefs of other people
[B] prejudge the value of some idea or action before they understand it
[C] be provincial and open only to better ideas and ways of doing things
[D] respect and accept only new values，beliefs and attitudes
3.The Japanese example is used to show____.
[A] racial and gender discrimination is still rampant in some countries
[B] Japan has done little to meet the goals of multicultural and global education
[C] the approach to multicultural and global education should be made objective
[D] students should learn to bring other people‘s practices to closer scrutiny
4.Towards the other people‘s customs and values，the author advocates____.
[A] sensitivity [B] objectivity [C] neutrality [D] respect
5.The word“apartheid”(Para.3) is closest in meaning to____.
[A] violence [B] segregation [C] objectivity [D] indifference
參考答案：
1.[D] 意為：它不教導(dǎo)學(xué)生采取某種立場(chǎng)。在第一段第四句作者指出，當(dāng)我們想把多文化和全球教育的原理加以應(yīng)用時(shí)，就產(chǎn)生了一些嚴(yán)重的問題。對(duì)于這樣的嚴(yán)重問題，作者到第二段具體提到并舉出日本人的種族偏見作為例子。從下文來(lái)看，作者的意思是：評(píng)價(jià)一種文化時(shí)，我們不應(yīng)該采取中立的立場(chǎng)，而應(yīng)該有一種社會(huì)正義立場(chǎng)。而目前實(shí)行的多文化教育恰恰教導(dǎo)學(xué)生采取價(jià)值中立的立場(chǎng)。[B]意為：其原理存在嚴(yán)重問題，可能引起誤解。
2.[A] 意為：理解其他民族的價(jià)值觀、態(tài)度和信仰。第一段提到紐約州立大學(xué)教育委員會(huì)為多文化教育確立的目標(biāo)：教會(huì)學(xué)生理解、尊重和接受不同種族、性別、文化傳統(tǒng)、民族、宗教信仰的人以及不同的政治、經(jīng)濟(jì)和社會(huì)背景的人，理解、尊重和接受他們的價(jià)值觀、信仰和態(tài)度。從第二段最后兩句來(lái)看，作者反對(duì)的是“尊重和接受”(respect and accept：)某些不良價(jià)值觀、態(tài)度和信仰，如日本人的性別歧視(sexism)和種族歧視觀念。作者并沒有反對(duì)去understand.[B]意為：在沒有理解之前預(yù)斷某種思想或行動(dòng)的價(jià)值。第二段第四句提到，我們不應(yīng)該教學(xué)生這樣做。[C]意為：目光狹隘，只歡迎一些好的觀念和做事方式。[D]意為：只尊重和接受新的價(jià)值觀、信仰和態(tài)度。這里“新的”是不對(duì)的，作者只提到不應(yīng)該全盤接受和尊重某些不良的價(jià)值觀、態(tài)度和信仰，并沒有區(qū)別價(jià)值觀等的新舊問題。
3.[D] 意為：學(xué)生應(yīng)該學(xué)會(huì)仔細(xì)審視其他民族的習(xí)慣做法。第二段提到了日本人的性別和種族歧視思想，用以說明前一句旨在說明的道理，即不能教學(xué)生不加甄別地“尊重和接受”某些民族的價(jià)值觀、信仰和態(tài)度。實(shí)際上，這是全文旨在說明的道理。[A]意為：種族和性別歧視在某些國(guó)家仍然很猖獗。[B]意為：日本在實(shí)現(xiàn)多文化和全球教育目標(biāo)上沒有盡責(zé)盡力。[C]意為：應(yīng)該使多文化和全球教育的方法變得客觀。
4.[A] 意為：敏感。這里所說“敏感”，當(dāng)然應(yīng)該包括對(duì)這些習(xí)俗和價(jià)值觀的評(píng)價(jià)。作者自然是不贊同盲目地尊重或采取中立立場(chǎng)，因此選擇項(xiàng)[C]和[D]表達(dá)的意思不對(duì)。在本文中，作者并沒有提到“客觀”地看待不同民族的習(xí)俗和價(jià)值觀的問題，相反，他批評(píng)了某些人所謂的“客觀”或 “科學(xué)”，指出，人們應(yīng)該警惕將客觀和中立混為一談。言外之意，這些人所謂的“客觀”僅僅是所謂“(價(jià)值)中立”而已。而這是作者所批評(píng)的。
5.[B] 意為：隔離(或分離)。該詞通常用來(lái)指種族隔離 Part of the scientific faith of the late nineteenth century was the view that there was one and only one scientific method.This method，argued writers like Karl Pearson in his Grammar of Science，was the only sure method for arriving at knowledge in any sphere.The method was easily described： collect the facts in the area under study;order them into sequences，such that law like occurrences could be seen;then，write down the laws so identified.According to this view，disciplines differed only as to subject matter，since the unity of science consisted of its method alone.Also，according to this view，the results of scientific investigation(that is，new knowledge)will always be embodied in the form of a law connecting the facts in the area under study.
Explanation，according to this view，is simply accounting for facts on the basis of a deduction from a known law or laws，or accounting for some subordinate law on the basis of a deduction from some more general law or laws.The most influential formulation of this explanation is Carl G Hempel‘s， perhaps most accessibly articulated in his article“Explanation in Science and History”。Sometimes，according to Hempel，such laws are of a strictly universal form and other times they are of a probabilistic or statistical form.They are assertions，in this latter case，of the kind that if certain specified conditions are realized then an occurrence of such and such a kind will come about with such a probability.
I think that it would be true to say that in the late nineteenth century it was felt that one feature distinguishing physics from history as a discipline was that，even if they shared exactly the same method，physics had no need for the latter kind of probabilistic explanation——at least in principle——while in history it was unavoidable.
However，in the twentieth century，whatever else may distinguish physics and history as disciplines it is not that physics uses only strictly universal laws and deductive explanations in the nineteenth century sense，while history does not.The physics of the century，from 1 900 onward，has been interested in aggregates of certain classes of physical individuals(the particles)and in accounts of the individuals that would enable one to understand the aggregates.As a consequence partly of this interest in statistical data pertaining to the very small，as well as for a number of other reasons，physicists have tended to formulate the mechanics of the very small in terms of equations in which probabilistic notions are fundamental.
1. According to Karl Pearson，only one scientific method——。
[A J prevailed in every field of study during 1890s
[B]directed the collection and arrangement of facts
[C]served as a unique element uniting all disciplines
[D]made the identification of new knowledge plausible
2. As stated by Hempel，general laws are——。
[A]based on detailed accounts of actual facts
[B]composed of subordinate laws by deduction
[C]realized in probabilistic or statistic form
[D]applied to all cases or under certain conditions
3. The author feels sure of the truth that in 19th century———————
[A]physics and history shared a common feature
[B]the same method blended history with ph)rsics
[C]statistical laws were compatible with physics
[D]probabilistic method was inapplicable to history
4. In the 20th century， it was true that—————————
[A]universal laws ceased to belong merely to physics
[B]deductive explanations became dominant in history
[C]distinction between history and physics turned obscure
[D]statistical explanations were adopted by physicists
5. In the study of physical particles_____
[A]statistical information accounts for the interest in aggregates
[B]probabilistic conceptions result from their formulation
[C] description of their mechanics is based on statistical data
[D]physical equations are accountable for probabilistic ideas
核心詞匯
sphere n.范圍，領(lǐng)域
subordinate adj.從屬的
probability n.可能性
sequence n.次序，順序
articulate vt.清晰地表達(dá)
consequence n.結(jié)果
embody vt.使具體化
statistical adj.統(tǒng)計(jì)的
formulate vt.用公式表示
完整譯文：
19世紀(jì)末期的科學(xué)信仰中包括這樣一種觀點(diǎn)，即世界上有且僅有一種科學(xué)方法。一些作家指出(如卡爾。皮爾遜在其著作《科學(xué)的語(yǔ)法》中寫道)：這種方法是惟一一種在任何領(lǐng)域都可獲得知識(shí)的有效方法。這種方法描述起來(lái)十分容易：通過調(diào)查研究后，在該領(lǐng)域收集事實(shí);將這些事實(shí)按順序排好，以保證根據(jù)所發(fā)生的事件總結(jié)出定律;然后，將所發(fā)現(xiàn)的定律寫下來(lái)。根據(jù)這種觀點(diǎn)，既然科學(xué)是統(tǒng)一的，并且只包含這惟一一種方法，因此各個(gè)學(xué)科的區(qū)別僅僅在于內(nèi)容的不同。同樣，根據(jù)這種觀點(diǎn)，科研調(diào)查的結(jié)果(也就是新知識(shí))永遠(yuǎn)都是以在該領(lǐng)域進(jìn)行調(diào)查的前提下連接各類事實(shí)的定律的形式所體現(xiàn)出來(lái)的。
根據(jù)這種觀點(diǎn)，解釋僅僅是在演繹的基礎(chǔ)上說明事實(shí)，而這種演繹來(lái)自于的定律，或者是在演繹的基礎(chǔ)上說明某種從屬定律，這種演繹來(lái)自于更普遍的定律。關(guān)于解釋影響力的確切表達(dá)來(lái)自于卡爾吉。亨普爾，在他的《科學(xué)與歷史中的解釋》一文中表述得很清楚。根據(jù)亨普爾的觀點(diǎn)，有的時(shí)候，這些定律有著十分嚴(yán)格的共同形式;其他時(shí)候，這些定律體現(xiàn)的則是概率或是統(tǒng)計(jì)數(shù)字的形式，這種情況下，這些定律屬于論斷，即如果滿足某些具體條件，某種結(jié)果便會(huì)依某種概率而發(fā)生。
在19世紀(jì)末期，人們認(rèn)為物理作為一門學(xué)科，與歷史相比，一個(gè)明顯區(qū)別就是即使兩種學(xué)科均使用同一種方法，但至少?gòu)脑瓌t上講，物理沒有必要進(jìn)行概率解釋，而歷史這門學(xué)科則不可避免。我個(gè)人認(rèn)為這種說法是正確的。
但是，在20世紀(jì)，不論還有些什么別的特征可能用來(lái)區(qū)分物理學(xué)與歷史學(xué)這兩門學(xué)科，從以下角度加以區(qū)分肯定是不對(duì)的：物理學(xué)只是嚴(yán)格運(yùn)用19世紀(jì)那個(gè)意義上的普遍規(guī)律和演繹性解釋，而歷史學(xué)并非如此。從1900年以后，20世紀(jì)的物理研究興趣主要在于某些種類的物質(zhì)個(gè)體(粒子)的總計(jì)及對(duì)這些物質(zhì)個(gè)體的解釋以便人們了解這種總計(jì)。部分地由于物理學(xué)對(duì)于微觀世界的統(tǒng)計(jì)數(shù)據(jù)的興趣，同時(shí)也由于很多其他相關(guān)原因，物理學(xué)家們傾向于用方程式來(lái)闡述微觀世界的力學(xué)原理，而在這些方程式中，有關(guān)概率的概念是最基礎(chǔ)的。
參考答案：
1. c推斷題。由題干關(guān)鍵詞Karl Pearson定位文章第一段。根據(jù)第二句之后的內(nèi)容，可立即排除A(流行于每一個(gè)研究領(lǐng)域);題干中的According to Karl Pearson相當(dāng)于第四句的According to this View，因此可將答案鎖定在此句，推斷可知c與其內(nèi)容一致，是正確答案;B(指導(dǎo)事實(shí)論據(jù)的搜集和整理)不全面;D中的plausible(似是而非的)是一種不確定的說法，不合文意。
2. D推斷題。由題干中關(guān)鍵詞Hempel定位第二段第三、四句，其中的such laws即general laws(普遍規(guī)律)。選項(xiàng)D概括了這兩句的內(nèi)容，all cases相當(dāng)于第三句中的universal from(普遍型)，certain conditions即specified conditions(特定情況)。A(基于對(duì)事實(shí)的詳細(xì)說明)、B(由演繹得出的從屬定律構(gòu)成)兩項(xiàng)指的是explanation;C不全面，只是指general laws中的一種，即概率型或統(tǒng)計(jì)型。
3. A推斷題。題干中的The author feels相當(dāng)于第三段開頭的I think，故答案應(yīng)在此段之中。A說物理學(xué)和歷史學(xué)有共同特點(diǎn)，即指此段所說的也same method(同樣的方法)，故為答案。B(同樣的方法把歷史學(xué)和物理學(xué)混為一談)不合邏輯;C的comparable with(相符的)和D的was inapplicable to(不適用于)皆與句意相悖。
4. D推斷題。由題干關(guān)鍵詞20m century定位文章最后一段。文中指出用19世紀(jì)的普遍規(guī)律和演繹性解釋來(lái)區(qū)分物理學(xué)和歷史學(xué)是不對(duì)的。由此可知選項(xiàng)A(普遍規(guī)律不再只屬于物理學(xué))、B(演繹性解釋在歷史學(xué)中占主導(dǎo)地位)、c(歷史學(xué)和物理學(xué)之間的區(qū)別變得模糊)是對(duì)文章的故意曲解;文章末句說，物理學(xué)家往往用方程式來(lái)闡述微觀世界的力學(xué)原理，而方程式的基礎(chǔ)就是概率概念，故推斷可知D正確。
5. C推斷題。由題干關(guān)鍵詞physical particles定位最后一段第二、三句，其中提到20世紀(jì)的物理研究興趣主要在于某些種類的物質(zhì)個(gè)體的總計(jì)及對(duì)這些物質(zhì)個(gè)體的解釋以便人們了解這種總計(jì)，由此可知A(統(tǒng)計(jì)信息說明人們對(duì)總計(jì)的興趣)因果顛倒;文中說物理學(xué)家們傾向于用方程式來(lái)闡述微觀世界的力學(xué)原理，而在這些方程式中，有關(guān)概率的概念是最基礎(chǔ)的，言外之意，微觀世界的描述是以概率的概念為基礎(chǔ)的，由此可知B(概率的概念由方程式而生)本末倒置，D(物理方程式可以解釋概率理念)因果顛倒，而c(對(duì)其力學(xué)原理的描述基于統(tǒng)計(jì)數(shù)據(jù))正確。 We threaten punishments in order to deter crime.We impose them not only to make the threats credible but also as retribution (justice)for the crimes that were not deterred.Threats and punishments are necessary to deter and deterrence is a sufficient practical justification for them.Although penalties can be unwise，repulsive，or inappropriate，and those punished can be pitiable，in a sense the infliction of legal punishment on a guilty person cannot be unjust.By committing the crime，the criminal volunteered to assume the risk of receiving a legal punishment that he could have avoided by not committing the crime.
There remain，however，two moral objections.The penalty may be regarded as always excessive as retribution and always morally degrading.To regard the death penalty as always excessive，one must believe that no crime—no matter how heinous—could possibly justify capital punishment.Such a belief can be neither confirmed nor refuted;it is an article of faith.Alternatively，one may believe that everybody，the murderer no less than the victim，has a natural right to life.The law therefore should not deprive anyone of life.
Justice Brennan has insisted that the death penalty is “uncivilized，”“inhuman，”inconsistent with “human dignity”and with “the sanctity of life，”that it “treats members of the human race as nonhumans，as objects to be toyed with and discarded，”that it is “uniquely degrading to human dignity”and “by its very nature，involves a denial of the executed person‘s humanity.” Justice Brennan does not say why he thinks execution“uncivilized.”Hitherto most civilizations have had the death penalty，although it has been discarded in Western Europe.
By“degrading，”Justice Brennan seems to mean that execution degrades the executed convicts.Yet philosophers have insisted that，when deserved，execution，far from degrading the executed convict，affirms his humanity by affirming his rationality and his responsibility for his actions.They thought that execution，when deserved，is required for the sake of the convict‘s dignity.Common sense indicates that it cannot be death—our common fate—that is inhuman.Therefore，Justice Brennan must mean that death degrades when it comes not as a natural or accidental event，but as a deliberate social imposition.The murderer learns through his punishment that his fellow men have found him unworthy of living;that because he has murdered，he is being expelled from the community of the living.This degradation is self-inflicted.By murdering，the murderer has so dehumanized himself that he cannot remain among the living.
Execution of those who have committed heinous murders may deter only one murder per year.If it does，it seems quite warranted.It is also the only fitting retribution for murder I can think of.
1.The author‘s attitude towards death penalty is____.
[A] negative [B] positive [C] impartial [D] ambiguous
2.It is implied that infliction of legal punishment is justified because the offender____.
[A] spares no effort in holding himself back from the criminal action
[B] shows no regard for the dignity of the victim
[C] is well aware of the consequence of his action
[D] can be deterred by no legal punishment whatsoever
3.By saying that“most civilizations have had the death penalty”，the author really means that____.
[A] civilization in Western European countries is degenerating
[B] the assertion that capital punishment is uncivilized is arbitrary
[C] death penalty is an effective legal institution for defending civilization
[D] being uncivilized is not equivalent to being inhuman
4.Justice Brennan would agree that____.
[A] death in any way means a denial of a person‘s humanity
[B] the society has no right to take an individual‘s life
[C] murders should be educated rather than punished
[D] degrading a convict is nothing more than executing him
5.According to philosophers，death penalty____.
[A] should be executed with due regard for human dignity
[B] should not be given in a way that degrades the murder
[C] meets the murder‘s need for claiming back his humanity
[D] serious crimes deserve cruel or even inhuman retribution
參考答案：
1.[B] 意為：贊同。作者在第一段指出，雖然懲罰可能是不理智、令人厭惡或不合適的，那些受到懲治的人是值得憐憫的，但是對(duì)一個(gè)罪犯實(shí)施法律懲處在某種意義上不可能是不公正的。作者在第二段駁斥了兩種反對(duì)懲罰 (包括死刑)的觀點(diǎn)，并在第三、第四段駁斥了Brennan法官的觀點(diǎn)。最后一段提到，對(duì)那些犯有惡意殺人罪的犯人施以死刑也許每年只能終止一場(chǎng)殺人案，如果是那樣的話，實(shí)施死刑似乎也是值得的，這也是我能想像的對(duì)殺人罪惟一合適的懲罰?？梢?，作者是贊同實(shí)施死刑的。[C]意為：客觀的。D]意為：模棱兩可的。
2.[C] 意為：允分意識(shí)到了其行為后果。第一段最后一句提到，在決定犯罪時(shí)，罪犯就自愿承擔(dān)接受法律懲罰的風(fēng)險(xiǎn)，而他是本來(lái)可以通過不去犯罪來(lái)避免這種懲罰的。這就是作者認(rèn)為懲罰不可能是不公正的理由。[A]意為：根本不想阻止自己犯罪。[B]意為：根本不尊重受害者的尊嚴(yán)。[D]意為：根本不可能被任何法律懲罰制止。
3.[B] 意為：關(guān)于死刑是不文明的論斷是武斷的(或沒道理的)。第三段提到Brennan法官的觀點(diǎn)，在他看來(lái)，死刑是“不文明的”表現(xiàn)，雖然他并沒有說明其中的理由。但是，作者在第三段最后一句指出，迄今為止，許多文明社會(huì)都實(shí)行死刑，雖然歐洲廢除了死刑。言外之意是，實(shí)施死刑并不是區(qū)分社會(huì)是否文明的標(biāo)志。[A]意為：西歐國(guó)家的文明正在走向沒落。[C]意為：死刑是保護(hù)文明的一種有效法律體制。[D]意為：不文明不等于不人道。
4.[B] 意為：社會(huì)沒有權(quán)利剝奪一個(gè)人的性命。第三段提到，Brennan法官堅(jiān)持認(rèn)為，死刑是“不文明的”、“非人性的”，是與“人的尊嚴(yán)”和“生命的神圣”觀念不一致的，它“把人類的成員不當(dāng)做人來(lái)看，而是當(dāng)做可以隨意玩耍和丟棄的物品”，這是“對(duì)人的尊嚴(yán)的特有的貶低”，因此“就其本質(zhì)而言，是對(duì)被判死刑者人性的否定”。這里，Brennan法官始終強(qiáng)調(diào)了生命(權(quán)利)的不可侵犯性。事實(shí)上，Brennan法官的觀點(diǎn)就是第二段提到的第二類人的觀點(diǎn)，參閱第二段最后兩句。[A]意為：任何方式的死亡都是對(duì)一個(gè)人人性的否定。Brennan法官并沒有提到如何看待自然死亡或偶然死亡。[D]意為：貶斥一名罪犯就等于是將他處以死刑。
5.[C] 意為：滿足了殺人犯索回其人性的需要。根據(jù)第四段，在哲學(xué)家看來(lái)，如果死刑是罪有應(yīng)得，它就不會(huì)起到貶低被執(zhí)行死刑者的作用，相反它會(huì)通過確認(rèn)其行動(dòng)的理性和責(zé)任來(lái)確認(rèn)其人性。他們認(rèn)為，實(shí)行罪有應(yīng)得的死刑的目的是為了維護(hù)罪犯的尊嚴(yán)。這里所謂“確認(rèn)其行動(dòng)的理性和責(zé)任”，實(shí)際上指讓罪犯承擔(dān)其殺人的責(zé)任，也即將他處以死刑。因此，這里的邏輯是，將罪犯處以死刑就是還給他通過殺人喪失的人性，也就是維護(hù)其人性尊嚴(yán)。[A]意為：應(yīng)該在充分尊重人性尊嚴(yán)的前提下實(shí)施。[B]意為：不應(yīng)該以貶低兇手的方式實(shí)施。[D]意為：重罪應(yīng)該施以殘酷、甚至不人道的懲罰。 Browse through the racks of dresses， skirts， and tops in almost any trendy clothing store in Argentina， and whether your find something that fits depends on your size， but shops carry few—if any – options for curvaceous women. When you go into a store and find an extra large， you know that it is really start to think that everybody is like this， and that you are big. But that‘s not true.
In this beauty-conscious nation， which has the world‘s second-highest rate of anorexia， many are particularly blaming the country’s clothing industry for offering only tiny sizes of the latest fashions. The result is a dangerous paradox of girls and women adapting to the clothes rather than clothes adapting to them. The Argentitine legislature is considering whether to force clothing manufacturers to cover “all the anthropometric measurements of the Argentine woman” up to extra large size， the bill also addresses the related problem of so-called “tricky” labeling in which S，M， and L designations vary by brand and are smaller than international standards.
The proposal has raised eyebrows in a historically flirtatious society skeptical of government and well known for its obsession with beauty. “Argentina has the worlds‘ highest rates of aesthetic surgery，” says Mabel Bello， founder of the Association for the Fight Against Anorexia. “When you are talking about how preoccupied with beauty our society is， that is the most telling statistic.”
For experts such statistics spell futility for legal remedies. “These types of laws are not going to cause lasting changes，” says Susana Saulquin， a sociologist of fashion. “ A better way to address the problem is through public education that emphasizes balanced eating habits over an unrealistic ideal of customers， but over time， she believes， amore balanced view of beauty will emerge”
For their part， industry groups condeme the bill as overreaching state intervening. They say their business decisions are guided by consumer demand. “We are not in favor of anything that regulates the market，” says Laura Codda， a representative of major clothing manufacturers. “Every clothing company has the right to make anything it can sell—any color， any sizes.” She says her group is not opposed to measures that would standardize sizing， but she notes that many， if not most， clothes in Argentine stores already carry the numerical designations called for in the bill.
If history is a guide， the fate of the proposed law is somewhat bleak. However， in 2005， the provincial government of Buenos Aires managed to pass a similar law—although the government failed to sign it.
1. What kind of women of “curvaceous women”(Para.1) most probably refer to?
[A] well-proportioned and full-figured.
[B] beautiful and charming.
[C] slender and tall.
[D] full-grown and healthy.
2. “Aesthetic surgery” is mentioned to show that
[A] every woman has her rights to pursue beauty.
[B] aesthetic surgery is terribly popular.
[C] the unrealistic pursuit of beatuty is popular.
[D] aesthetic surgery is just a tricky trap.
3. According to the text， Susana Saulquin
[A] disbelieves the statistics of aesthetic surgery.
[B] thinks the proposed law will work over time.
[C] regard the legal remedies as inadvisable.
[D]has developed good and balanced eating habits.
4. In the author‘s opinion， this kind of bill
[A] has cleared the legislature.
[B] still has a faint light of hope.
[C] is actually not necessary.
[D]is none of government‘s business.
5. The best title for this text may be
[A] Women Adapting to Cloths or Vice Versa.
[B] Who is the Arbiter， Manufactures of Customers.
[C] How to Standardize Clothea Sizing.
[D]why So Few Large Size Clothes.
答案與解析
1. A 詞義題。本題的問題是“‘curvaceous women’(第一段)最可能指的是哪種女性?”第一段首先提到了該短語(yǔ)，隨后指出，如果你找到一件特大號(hào)衣服，那實(shí)際上只是美國(guó)標(biāo)準(zhǔn)的中號(hào)、小號(hào)服裝，接著解釋說，你會(huì)覺得沮喪，因?yàn)槟阏J(rèn)為，任何人都苗條，而你自己則肥胖。根據(jù)文中的“big”可知，該短語(yǔ)可能指的是“體型豐滿的女性”。[A]“身材勻稱、豐滿的”是對(duì)此意的改寫，為正確答案。[B]“美麗、迷人的”和[D]“成熟、健康的”明顯是誤解了該短語(yǔ)的意思;[C]“苗條、高挑的”與文意相反。
2. C 結(jié)構(gòu)題。本題的問題是“提到‘美容手術(shù)’是為了表示 ”。題干中的“Aestheticsurgery”出自文章第三段第二句話中，表明本題與第三段有關(guān)。第二段提到了阿根廷人患厭食癥的問題，第三段接著提到，阿根廷做美容手術(shù)的比例是世界上的，人們?cè)谡務(wù)撋鐣?huì)是如何迷戀美貌時(shí)，這就是最有說服力的統(tǒng)計(jì)數(shù)據(jù)，第四段引用專家的話說，解決這個(gè)問題的更好辦法就是通過公眾教育，強(qiáng)調(diào)均衡的飲食習(xí)慣，而不是追求不切實(shí)際的美貌理想。這說明，提到該短語(yǔ)是為了說明許多人都盲目追求美。[C]“對(duì)美貌的不切實(shí)際追求很流行”是對(duì)此意的改寫，為正確答案。本文并沒有說女性不能追求美，只是說人們太重視美貌，所以[A]“任何女性都有追求美的權(quán)利”與文意不符;[B]“美容手術(shù)非常流行”是用來(lái)說明阿根廷人對(duì)美貌的重視程度的例子，并不是提到該例子的目的，所以B不對(duì);[D]“美容手術(shù)只是一個(gè)狡猾的陷阱”屬于無(wú)中生有。
3. C 本題的問題是“根據(jù)本文，蘇珊娜。索爾琴 ”。題干中的“Susana Saulquin”出自文章第四段第二句話中，表明本題與第四段有關(guān)。第二、三段提到了立法機(jī)構(gòu)的設(shè)想，第四段首先指出，對(duì)于專家來(lái)說，這樣的統(tǒng)計(jì)數(shù)據(jù)意味著，采取立法措施沒有用，隨后提到了蘇珊娜。索爾琴的觀點(diǎn)：這些法律將不會(huì)導(dǎo)致永久變化。這說明，她認(rèn)為，采取立法措施沒有用處。[C]“認(rèn)為立法措施不可取”是對(duì)其觀點(diǎn)的概括，為正確答案。[A]“不相信美容手術(shù)的統(tǒng)計(jì)數(shù)據(jù)”是曲解了該段第一句話的意思;[B]“認(rèn)為，隨著時(shí)間的推移，被提議的法律會(huì)起作用”是針對(duì)該段第二句話和最后一句話設(shè)置的干擾項(xiàng)，與文意不符;[D]“已經(jīng)養(yǎng)成了良好的、均衡的飲食習(xí)慣”是對(duì)該段第三句話設(shè)置的干擾項(xiàng)，明顯與文意不符。
4. B 細(xì)節(jié)題。本題的問題是“根據(jù)作者的觀點(diǎn)，這種法案——”。前面的段落分析了立法機(jī)關(guān)提出的法案，最后一段首先提到，這個(gè)被提議的法案的前景有點(diǎn)黯淡，隨后轉(zhuǎn)折指出，在2005年，布宜諾斯艾利斯省政府設(shè)法通過了一項(xiàng)類似的法案。這說明，作者認(rèn)為該法案還有希望。[B]“還有一線希望”是對(duì)作者，觀點(diǎn)的恰當(dāng)概括，為正確答案。[A] “已經(jīng)獲得了立法機(jī)構(gòu)的支持”明顯與第二段第三句話和最后一段第一句話的意思不符;作者并沒有討論該法案是否必要的問題，所以[C]“事實(shí)上沒有必要”不是作者的觀點(diǎn); [D]“不關(guān)政府的事”是服裝集團(tuán)公司的觀點(diǎn)，不是作者的觀點(diǎn)。
5. A 主旨題。本題的問題是“本文的標(biāo)題可能是——”。本文首先介紹了阿根廷時(shí)尚服裝店的尺碼問題，接著指出，許多人都在責(zé)備其服裝行業(yè)只提供小號(hào)的最新時(shí)裝，結(jié)果是出現(xiàn)了一種矛盾現(xiàn)象——女孩和女性適應(yīng)服裝，而不是服裝適應(yīng)她們;隨后提到了準(zhǔn)備采取的立法措施，介紹了社會(huì)各界對(duì)此的態(tài)度。這說明，本文主要講的是服裝的尺碼適應(yīng)人的問題。[A]“是女性適應(yīng)服裝，還是相反”是對(duì)本文內(nèi)容的恰當(dāng)概括，可以表達(dá)本文的主題，為正確答案。本文并沒有談?wù)撜l(shuí)來(lái)仲裁尺碼的問題，所以[B]“誰(shuí)是仲裁者，是制造商還是顧客”不能表達(dá)本文的主題;本文討論的是應(yīng)該使尺碼標(biāo)準(zhǔn)化，而不是如何標(biāo)準(zhǔn)化，所以[C]“如何使服裝尺碼標(biāo)準(zhǔn)化”不能表達(dá)本文的主題;大號(hào)服裝少是本文引出主題時(shí)舉的例子，并不是本文討論的重點(diǎn)，所以[D]“為什么大號(hào)服裝如此少”不能表達(dá)本文的主題。 Imagine asking a presidential candidate to sit down for a sensitivity session on gay and lesbian issues. That's exactly what we did last week in Austin， Texas. George W. Bush invited us， a dozen gay Republicans， after he'd refused to meet with a gay Republican group that had criticized him. Our meeting set an important precedent： never again will a major-party candidate be able to run for president without addressing gay and lesbian issues.
Bush didn't like everything we had to say. I was struck by his lack of familiarity with the issues， as well as by his desire to learn. I described how my partner， Rob Morris， and I have been in a 17-year relationship. We both come from healthy， strong， religious families. Rob grew up in a conservative Republican family in Georgia; I come from a longtime Republican family in Wisconsin. I'm now the vice president of my Lutheran church. I wanted Governor Bush to understand that long-term， loving relationships， stable families， strong faith-based traditions and Republican voting histories are all part of the gay and lesbian community.
Our stories had an impact. Bush admitted that， growing up in Texas， he had not been as open to elements of America's diverse culture. He had a narrow set of friends and a firm set of traditions. But he was surprised and dismayed to hear that people saw him as intolerant. “What have I said that sent that signal?” he asked repeatedly. We confronted him about his reported statement that if you were openly gay or lesbian you would not be considered for a job in his administration. “I never said that，” he insisted， assuring us he would hire gays and lesbians who both were qualified and shared his political views.
Our perspective was clearly eye-opening to him. When one of us talked about his lesbian sister and her partner adopting children， the governor acknowledged his often-stated belief that gays should not adopt. “Now you're telling me of a very loving， caring relationship，” he said. “I really appreciate hearing that.” We stressed that a Bush administration could not roll back any of the progress made in recent years. We talked about AIDS funding and research. Though Bush was attentive——and does show a willingness to hear all sides——I don't think we changed his positions. He still opposes gay marriage and classifying crimes against gays as hate crimes. To be honest， Bush still has a long way to go. But I think he's a lot farther along today than he was last week.
1. What is implied in the first paragraph?
[A]A gay Republican group criticized Bush for his political views.
[B]It is impossible to invite a president for discussing the gay issues.
[C]No president candidate can ignore gay and lesbian issues at the present time.
[D]Gay and lesbian issues are hot issues for the president.
2. The author uses himself as an example to show _________.
[A]what it is like in the gay and lesbian community
[B]what it is like to be a gay.
[C]what kind of a family the gays come from.
[D]what it is like to maintain a gay relationship
3. The author‘s attitude toward Bush’s performance at the meeting is _________.
[A]scornful
[B]satisfactory
[C]supporting
[D]objective
4. In spite of his careful listening， Bush still opposes the following behaviors except _________.
[A]adopting the child
[B]getting married
[C]redefining hate crimes
[D]employing the gays and lesbians
5. The text intends to express the idea that _________.
[A]the gays and lesbians long for the normal life
[B]Bush has partly changed his views about the gay issues
[C]there is still a long way to go to deal with the gay issues properly
[D]the gays has had a successful talk with Bush
答案與解析
1. C 推論題。本題的問題是“第一段中暗示了什么?”文章第一段首先提到了與布什的會(huì)面，接著指出，我們的會(huì)面開創(chuàng)了一個(gè)重要的先例，再也不會(huì)有一個(gè)主要政黨的候選人可以在競(jìng)選總統(tǒng)時(shí)不面對(duì)同性戀問題了。由此可知，總統(tǒng)候選人不能再忽視同性戀問題了。[C]“沒有總統(tǒng)候選人可以忽視目前的同性戀問題”是對(duì)文中“never again will a major party candidate be able to run for president without addressing gay and lesbian issues”這句話的改寫，為正確答案。文中提到“共和黨同性戀問題團(tuán)體”時(shí)是說“一個(gè)批評(píng)他的共和黨同性戀問題團(tuán)體”，所以[A]“一個(gè)共和黨同性戀問題團(tuán)體因?yàn)椴际驳恼斡^點(diǎn)而批評(píng)他”屬于偷換概念;文中是說“要求一位總統(tǒng)候選人就同性戀問題進(jìn)行敏感的對(duì)話”，所以[B]“不可能邀請(qǐng)一位總統(tǒng)討論同性戀問題”屬于偷換概念;文中只提到總統(tǒng)候選人，沒有提到總統(tǒng)，所以[D]“對(duì)于總統(tǒng)來(lái)說，同性戀問題是熱門話題”屬于偷換概念。
2. A 結(jié)構(gòu)題。本題的問題是“作者用他自己作為例子，是為了說明 ”。第二段首先提到，我感到驚奇的是布什缺乏對(duì)同性戀問題的了解以及他希望了解這些問題的愿望，隨后作者舉了自己的例子，最后一句話說，我希望布什州長(zhǎng)明白，長(zhǎng)期鐘愛的關(guān)系、穩(wěn)定的家庭、堅(jiān)定的宗教信仰傳統(tǒng)以及共和黨的選舉史是男、女同性戀群體的所有組成部分。這說明，作者舉自己的例子是為了讓布什了解同性戀群體。[A]“同性戀群體像什么”是對(duì)該段最后一句話的概括，為正確答案。[B]“成為一名同性戀者像什么”、[C]“同性戀者來(lái)自于什么樣的家庭”和[D]“維持同性戀關(guān)系像什么”都是作者舉例時(shí)提到的具體內(nèi)容，不是作者舉例的目的。
3. B 態(tài)度題。本題的問題是“對(duì)于布什在會(huì)見時(shí)的表現(xiàn)，作者的態(tài)度是 ”。文章第二段提到，我同樣感到驚奇的是他希望了解同性戀問題的愿望;第三段提到，他強(qiáng)調(diào)他從來(lái)沒有說過這種話，并向我們保證，他會(huì)聘用那些能干并且與他的政治觀點(diǎn)相同的同性戀者;最后一段提到，他確實(shí)表現(xiàn)出愿意傾聽各方面的意見;我認(rèn)為，他比上個(gè)星期進(jìn)步了許多。這說明，作者對(duì)布什還是滿意的。[B]“滿意的”與作者的態(tài)度符合，為正確答案。 [A]“輕蔑的”與作者的態(tài)度相反;文中提到，我們沒有改變他的立場(chǎng)，他仍然反對(duì)同性戀者結(jié)婚，反對(duì)把針對(duì)同性戀者的犯罪歸為仇視犯罪，說明[C]“支持的”不對(duì);文中多次提到“我認(rèn)為”，說明作者表達(dá)的是主觀看法，所以[D]“客觀的”不對(duì)。
4. D 細(xì)節(jié)題。本題的問題是“盡管他認(rèn)真傾聽，但布什仍然反對(duì)下列行為，除了 ”。題干中的“Bush still opposes”出自文章最后一段第七句話中，表明本題與最后一段有關(guān)。最后一段第二句話提到，州長(zhǎng)承認(rèn)了他經(jīng)常陳述的觀點(diǎn)——同性戀者不應(yīng)該收養(yǎng)孩子，說明[A]“收養(yǎng)孩子”是仍然反對(duì)的;該段第七句話提到，他仍然反對(duì)同性戀者結(jié)婚，反對(duì)把針對(duì)同性戀者的犯罪歸為仇視犯罪，說明[B]“結(jié)婚”和[C]“定義為仇視犯罪”是仍然反對(duì)的。只有[D]“聘用同性戀者”與文章第三段最后一句話的意思不符，為正確答案。
5. C 主旨題。本題的問題是“本文希望表達(dá)的觀點(diǎn)是 ”。文章第一段提到了與布什的會(huì)面，指出，再也不會(huì)有一個(gè)主要政黨的候選人可以在競(jìng)選總統(tǒng)時(shí)不面對(duì)同性戀問題了;隨后幾段具體介紹了會(huì)面的情況：我感到驚奇的是他缺乏對(duì)這些問題的了解;我們的觀點(diǎn)令他感到十分驚奇;我們沒有改變他的立場(chǎng);最后指出，老實(shí)說，布什任重而道遠(yuǎn)。這說明，本文認(rèn)為，要想解決同性戀問題，布什面臨很大的困難。[C]“要想完全解決同性戀問題，仍然任重道遠(yuǎn)”是對(duì)本文的概括，為正確答案。同性戀者結(jié)婚和領(lǐng)養(yǎng)孩子的問題是文章在介紹會(huì)面時(shí)列舉的例子，并不是本文想要表達(dá)的觀點(diǎn)，所以[A].“同性戀者渴望正常的生活”不是本文希望表達(dá)的觀點(diǎn);[B]“布什部分改變了他有關(guān)同性戀問題的觀點(diǎn)”和[D]“同性戀者同布什進(jìn)行了成功的交談”明顯與文中“我們沒有改變他的立場(chǎng)”這句話的意思不符。
全文譯文
想像一下要求一位總統(tǒng)候選人坐下來(lái)就同性戀問題進(jìn)行“敏感的對(duì)話”。這就是上個(gè)星期我們?cè)诘每怂_斯州奧斯汀市所做的事情。在拒絕會(huì)見一個(gè)批評(píng)他的共和黨同性戀問題團(tuán)體之后，喬飴。W.布什邀請(qǐng)了我們——十幾個(gè)同性戀共和黨人。我們的會(huì)面開創(chuàng)了一個(gè)重要的先例：再也不會(huì)有一個(gè)主要政黨的候選人可以在競(jìng)選總統(tǒng)時(shí)不面對(duì)同性戀問題了。
布什不喜歡我們要說的任何話。我感到驚奇的是他缺乏對(duì)這些問題的了解，我同樣感到驚奇的是他希望了解這些問題的愿望。我講述了我如何同我的伴侶羅布。莫理斯維持了17年的同性戀關(guān)系。我們都出生于健全、有勢(shì)力、信奉宗教的家庭。羅布在喬治亞州一個(gè)保守的共和黨家庭長(zhǎng)大;我來(lái)自于威斯康星州一個(gè)資深的共和黨人家庭。我現(xiàn)在擔(dān)任著我所在的路德教會(huì)教堂的副會(huì)長(zhǎng)。1)我希望布什州長(zhǎng)明白，長(zhǎng)期鐘愛的關(guān)系、穩(wěn)定的家庭、堅(jiān)定的宗教信仰傳統(tǒng)以及共和黨的選舉史，這些均是同性戀群體的組成部分。
我們的故事起了作用。布什承認(rèn)，由于他在得克薩斯州長(zhǎng)大，因此他不太了解美國(guó)的多元文化。他的朋友圈子狹小，而且他堅(jiān)守傳統(tǒng)。但是，聽說人們認(rèn)為他偏執(zhí)后，他感到吃驚和沮喪?！拔艺f的什么話表達(dá)了這樣的信息?”他反復(fù)問道。2)我們和他對(duì)質(zhì)他被報(bào)道過的話——如果你是公開的男同性戀者或女同性戀者，那么你就不會(huì)被考慮在他的政府部門任職。“我從來(lái)沒有說過這種話，”他強(qiáng)調(diào)，并向我們保證，他會(huì)聘用那些能干并且與他的政治觀點(diǎn)相同的同性戀者。
很明顯，我們的觀點(diǎn)令他感到十分驚奇。當(dāng)我們中的一個(gè)人談到他的同性戀姐姐和她的伴侶收養(yǎng)孩子時(shí)，州長(zhǎng)承認(rèn)了他經(jīng)常陳述的觀點(diǎn)——同性戀者不應(yīng)該收養(yǎng)孩子……你們給我講述了一種非常鐘情、關(guān)愛的關(guān)系，“他說?！甭牭竭@些，我真的很感激。，‘我們強(qiáng)調(diào)，布什政府不可能逆轉(zhuǎn)近幾年所取得的任何成就。我們談?wù)摿税滩〉慕?jīng)費(fèi)與研究問題。3)雖然布什很專注——并且確實(shí)表現(xiàn)出愿意傾聽各方面的意見——但我認(rèn)為，我們沒有改變他的立場(chǎng)。他仍然反對(duì)同性戀者結(jié)婚，反對(duì)把針對(duì)同性戀者的犯罪歸為仇視犯罪。老實(shí)說，布什任重而道遠(yuǎn)。但是，我認(rèn)為，他比上個(gè)星期進(jìn)步了許多。 The past ages of man have all been carefully labeled by anthropologists. Descriptions like ‘ Palaeolithic Man’， ‘Neolithic Man’， etc.， neatly sum up whole periods. When the time comes for anthropologists to turn their attention to the twentieth century， they will surely choose the label ‘Legless Man’。 Histories of the time will go something like this： ‘in the twentieth century， people forgot how to use their legs. Men and women moved about in cars， buses and trains from a very early age. There were lifts and escalators in all large buildings to prevent people from walking. This situation was forced upon earth dwellers of that time because of their extraordinary way of life. This situation was forced upon earth dwellers of that time because of their extraordinary way of life. In those days， people thought nothing of traveling hundreds of miles each day. But the surprising thing is that they didn’t use their legs even when they went on holiday. They built cable railways， ski-lifts and roads to the top of every huge mountain. All the beauty spots on earth were marred by the presence of large car parks. ‘
The future history books might also record that we were deprived of the use of our eyes. In our hurry to get from one place to another， we failed to see anything on the way. Air travel gives you a bird‘s-eye view of the world – or even less if the wing of the aircraft happens to get in your way. When you travel by car or train a blurred image of the countryside constantly smears the windows. Car drivers， in particular， are forever obsessed with the urge to go on and on： they never want to stop. Is it the lure of the great motorways， or what? And as for sea travel， it hardly deserves mention. It is perfectly summed up in the words of the old song： ’I joined the navy to see the world， and what did I see? I saw the sea.‘ The typical twentieth-century traveler is the man who always says ’I‘ve been there. ’ You mention the remotest， most evocative place-names in the world like El Dorado， Kabul， Irkutsk and someone is bound to say ‘I’ve been there‘ – meaning， ’I drove through it at 100 miles an hour on the way to somewhere else. ‘
When you travel at high speeds， the present means nothing： you live mainly in the future because you spend most of your time looking forward to arriving at some other place. But actual arrival， when it is achieved， is meaningless. You want to move on again. By traveling like this， you suspend all experience; the present ceases to be a reality： you might just as well be dead. The traveler on foot， on the other hand， lives constantly in the present. For him traveling and arriving are one and the same thing： he arrives somewhere with every step he makes. He experiences the present moment with his eyes， his ears and the whole of his body. At the end of his journey he feels a delicious physical weariness. He knows that sound. Satisfying sleep will be his： the just reward of all true travellers.
1、Anthropologists label nowaday‘s men ’Legless‘ because
A people forget how to use his legs.
B people prefer cars， buses and trains.
C lifts and escalators prevent people from walking.
D there are a lot of transportation devices.
2、Travelling at high speed means
A people‘s focus on the future.
B a pleasure.
C satisfying drivers‘ great thrill.
D a necessity of life.
3、Why does the author say ‘we are deprived of the use of our eyes’ ?
A People won‘t use their eyes.
B In traveling at high speed， eyes become useless.
C People can‘t see anything on his way of travel.
D People want to sleep during travelling.
4、What is the purpose of the author in writing this passage?
A Legs become weaker.
B Modern means of transportation make the world a small place.
C There is no need to use eyes.
D The best way to travel is on foot.
5. What does ‘a(chǎn) bird’s-eye view‘ mean?
A See view with bird‘s eyes.
B A bird looks at a beautiful view.
C It is a general view from a high position looking down.
D A scenic place.
VOCABULARY
1.Palaeolithic 舊石器時(shí)代的
2.Neolithic 新石器時(shí)代的
3.escalator 自動(dòng)電梯，自動(dòng)扶梯
4.ski-lift 載送滑雪者上坡的裝置
5.mar 損壞，毀壞
6.blur 模糊不清，朦朧
7.smear 涂，弄臟，弄模糊(尤指畫面、輪廓等)
8.evocative 引起回憶的，喚起感情的
9.El Dorado (由當(dāng)時(shí)西班牙征服者想象中的南美洲)黃金國(guó)，寶山，富庶之鄉(xiāng)
10.Kabul 喀布爾(阿富汗首都)
11.Irkutsk 伊爾庫(kù)茨克(原蘇聯(lián)亞洲城市)
難句譯注與答案詳解
The only way to travel is on foot 旅游的方法是走路
難句譯注
1.Air travel gives you a bird‘s-eye view of the world – or even if the wing of the aircraft happens to get in your way.
【參考譯文】飛機(jī)旅行，你只可俯視世界――如果機(jī)翼碰巧擋住了你的視線，就看得更少了。
2.When you travel by car or train a blurred image of the country-side constantly smears the windows.
【參考譯文】如果乘車或火車旅行，郊外模糊朦朧的景象不斷地掠過窗口。
寫作方法與文章大意
文章以因果寫作方法，寫出了由于種種現(xiàn)代化交通設(shè)施、人們不需用腳走路，甚至也不需要用眼看景，出門就坐汽車、公交車、地鐵、飛機(jī)……，車、機(jī)速度飛快，外邊的景物難以看清，最終導(dǎo)致人們忘記用腳、用眼成為“無(wú)腳之人”。一切都經(jīng)歷不到。作者建議的旅游方法是徒步――經(jīng)歷現(xiàn)實(shí)。
答案詳解
1.A 人們忘了用腳。答案在第一段：人類學(xué)家把以往年代的人們分別標(biāo)上舊石器時(shí)代、新石器時(shí)代人，等等。干脆利落地總結(jié)了一個(gè)時(shí)期。當(dāng)他們轉(zhuǎn)向20世紀(jì)，他們肯定會(huì)標(biāo)上“無(wú)腳的人”。因?yàn)樵?0世紀(jì)，人們忘了如何用腳走路。男人女人早年外出就坐車、公共汽車、火車。大樓里由電梯、自動(dòng)扶梯，不需要人們走路。即使度假期間，他們也不用腳。他們筑有纜車道、滑雪載車和路直通山頂。所有的風(fēng)景旅游區(qū)都有大型的汽車停車場(chǎng)。
B 人們喜歡汽車、公交車、火車等。 C 電梯、自動(dòng)扶梯制止人們走路。 D 有許多交通運(yùn)輸工具。 2.A 人們的注意力在未來(lái)。見最后一段第一句話：當(dāng)你高速旅行，現(xiàn)在等于零，你主要生活在未來(lái)，因?yàn)槟愦蟛糠謺r(shí)間盯在前面到達(dá)的某個(gè)地方。真到了，又沒有意義了，你還要再向前進(jìn)。
B 是一種歡樂。 C 滿足司機(jī)強(qiáng)烈的渴望。第二段中提及死機(jī)醉心于開車、不停車但不是快速前進(jìn)著眼于未來(lái)。 D 生活的需要。這一條在第一段中提及這種情況是因?yàn)樗麄兡钱惓５纳罘椒◤?qiáng)加給時(shí)代的居民。這是指不用腳走路，而用一切代步器――交通運(yùn)輸工具，不是開快車。
3.C 人們?cè)诼眯型局惺裁炊家姴坏?。答案在第二段，由一地轉(zhuǎn)向另一地，路上你什么都沒有見到。乘飛機(jī)你只能俯視世界，火車，汽車，只見外界朦朧景象掠過窗子。海上旅游，只見到海?！拔业竭^那里”此話含義就是“我以一小時(shí)一百英里在去某某地方時(shí)經(jīng)過那里”。正因?yàn)槿绱耍髡咧赋鰧?lái)的歷史書上會(huì)記錄下：我們被剝奪了眼睛的應(yīng)用。
A 人們不愿用眼睛。 B 在高速旅行中，眼睛沒有用了。 D 旅行中，人們想睡覺。< 4.D 旅行的方式是走路。文章第一段、第二段分別講述了旅行可不用腳、不用眼等情況。第三段，在講述了人們只知向前向前，一切經(jīng)歷都停滯，現(xiàn)實(shí)不再是現(xiàn)實(shí)，還不如死的好。而用腳走路的旅行者總是生活再現(xiàn)實(shí)，對(duì)他來(lái)說旅行和到達(dá)是一回事，他一步一步走到某地，他用眼睛、耳朵，以至整個(gè)身體去體驗(yàn)現(xiàn)在時(shí)刻、旅行終點(diǎn)，他感到全身舒坦愉悅的疲勞，美美享受滿足的酣睡;一切真正旅行者的真實(shí)報(bào)償。這一段就是作者寫文章的目的――走路是旅行的方式。
A 腳變得軟弱無(wú)力。 B 現(xiàn)代交通工具把世界變小。 C 沒有必要用眼睛。
5.C 從高出向下看的景致：俯視。A 用鳥的眼睛看景點(diǎn)。 B 鳥在看美景。 D 風(fēng)景點(diǎn)。