考研英語(yǔ)閱讀理解C節(jié)(英譯漢)分類精講文化教育類分類模擬(一)

1、考研英語(yǔ)閱讀理解C節(jié)（英譯漢）分類精講文化教育類分類模擬（一）Reading ComprehensionAmericans today dont place a very high value on intellect. Our heroes are athletes, entertainers, and entrepreneurs, not scholars. 1 Even our schools are where we send our children to get a practical education一not to pursue knowledge for the sake o

2、f knowledge. Symptoms of pervasive anti-intellectualism in our schools arent difficult to find. Schools have always been in a society where practical is more important than intellectual, says education writer Diane Ravitch. Schools could be a counterbalance. Ravitchs latest book, Left Back: A Centur

3、y of Failed School Reforms, traces the roots of anti-intellectualism in our schools, concluding they are anything but a counterbalance to the American distaste for intellectual pursuits. But they could and should be. Encouraging kids to reject the life of the mind leaves them vulnerable to exploitat

4、ion and control. 2 Without the ability to think critically, to defend their ideas and understand the ideas of others, they cannot fully participate in our democracy. Continuing along this path, says writer Earl Shorris, We will become a second-rate country. We will have a less civil society.Intellec

5、t is resented as a form of power or privilege, writes historian and professor Richard Hofstadter in Anti-Intellectualism in American Life, a Pulitzer-Prize winning book on the roots of anti-intellectualism in US politics, religion, and education. From the beginning of our history, says Hofstadter, o

6、ur democratic and populist urges have driven us to reject anything that smells of elitism. 3 Practicality, common sense, and native intelligence have been considered more noble qualities than anything you could learn from a book. Ralph Waldo Emerson and other Transcendentalist philosophers thought s

7、chooling and rigorous book learning put unnatural restraints on children, 4 We are shut up in schools and college recitation rooms for 10 or 15 years and come out at last with a bellyful of words and do not know a thing. Mark Twains Huckleberry Finn exemplified American anti-intellectualism. Its her

8、o avoids being civilizedgoing to school and learning to readso he can preserve his innate goodness.Intellect, according to Hofstadter, is different from native intelligence, a quality we reluctantly admire. Intellect is the critical, creative, and contemplative side of the mind. 5 Intelligence seeks

9、 to grasp, manipulate, re-order, and adjust, while intellect examines, ponders, wonders, theorizes,criticizes and imagines.School remains a place where intellect is mistrusted. Hofstadter says our countrys educational system is in the grips of people who joyfully and militantly proclaim their hostil

10、ity to intellect and their eagerness to identify with children who show the least intellectual promise.1.答案：即使學(xué)校也只是我們送孩子去接受實(shí)用教育的地方,而不是讓他們?yōu)榱酥R(shí)而去追求知識(shí)的地 方。2.答案：如果不能批判地思考、不能捍衛(wèi)自己的思想、不能理解他人的思想,他們就不能充分地參與我 們的民主。3.答案：實(shí)用性、常識(shí)以及與生俱有的智力這些素質(zhì)一直被認(rèn)為比書本里學(xué)到的任何東西都高貴。4.答案：我們被關(guān)在中小學(xué)和大學(xué)的朗誦室里十年或十五年,最后出來(lái)滿肚子墨水,卻什么都不懂。5.答案：智力

11、尋求的是理解、運(yùn)用、整合和調(diào)節(jié),而才智是審視、思考、探究、形成理論、批判和想象。6 With the extension of democratic rights in the first half of the nineteenth century and the ensuing decline of the Federalist establishment, a new conception of education began to emerge. Education was no longer a confirmation of a pre-existing status, but a

12、n instrument in the acquisition of higher status. For a new generation of upwardly mobile students, the goal of education was not to prepare them to live comfortably in the world into which they had been born, but to teach new virtues and skills that would propel them into a different and better wor

13、ld. 7 Education became training; and the student was no longer the gentleman-in-waiting, but the .journeyman apprentice for upward mobility.In the nineteenth century a college education began to be seen as a way to get ahead in the world. The founding of the land-grant colleges opened the doors of h

14、igher education to poor but aspiring boys from non-Anglo-Saxon, working-class and lower-middle-class backgrounds. 8 The myth of the poor boy who worked his way through college to success drew millions of poor boys to the new campuses. And with this shift, education became more vocational: its object

15、 was the acquisition of practical skills and useful information.9 For the gentleman-in-waiting, virtue consisted above all in grace and style, in doing well what was appropriate to his position; education was merely a way of acquiring polish. And vice was manifested in gracelessness, awkwardness, in

16、 behaving inappropriately, discourteously, or ostentatiously. For the apprentice, however, virtue was evidenced in success through hard work. The requisite qualities of character were not grace or style, but drive, determination, and a sharp eye for opportunity. While casual liberality and even prod

17、igality characterized the gentleman, frugality, thrift and self-control came to distinguish the new apprentice. 10 And while the gentleman did not aspire to a higher station because his station was already high, the apprentice was continually becoming, striving, struggling upward. Failure for the ap

18、prentice meant standing still, not rising.6.答案：隨著19世紀(jì)上半葉民主權(quán)利的擴(kuò)展和接踵而至的聯(lián)邦體制的衰退,出現(xiàn)了一種新的教育觀念。7.答案：教育變成了訓(xùn)練,學(xué)生也不再是“準(zhǔn)紳士,而成了一些尋求更高社會(huì)地位的職業(yè)學(xué)徒。8.答案：那些完成大學(xué)學(xué)業(yè)而獲得成功的窮孩子的神話驅(qū)使數(shù)百萬(wàn)的窮孩子們涌入新的大學(xué)校園。9.答案：對(duì)于那些準(zhǔn)紳士來(lái)說(shuō),美德首先包括高雅的風(fēng)度和作風(fēng),及符合自己身份地位的表現(xiàn)；教育僅 僅是達(dá)到優(yōu)雅的一種方式。10.答案：紳士的社會(huì)地位已經(jīng)很高,因此不再渴望更高的社會(huì)地位,而學(xué)徒卻一直奮斗努力向上攀登。The mythology of a

19、 culture can provide some vital insights into the beliefs and values of that culture. 11 By using fantastic and sometimes incredible stories to create an oral tradition by which to explain the wonders of the natural world and teach lessons to younger generations, a society exposes those ideas and co

20、ncepts held most important. 12 Just as important as the final lesson to be gathered from the stories, however, are the characters and the roles they play in conveying that message.13 Perhaps the epitome of mythology and its use as a tool to pass on cultural values can be found in Aesops Fables, told

21、 and retold during the era of the Greek Empire. Aesop, a slave who won the favor of the court through his imaginative and descriptive tales, almost exclusively used animals to fill the roles in his short stories. Humans, when at all present, almost always played the part of bumbling fools struggling

22、 to learn the lesson being presented. This choice of characterization allows us to see that the Greeks placed wisdom on a level slightly beyond humans, implying that deep wisdom and understanding is a universal quality sought by, rather than steanning from, human beings.Aesops fables illustrated the

23、 central themes of humility and self-reliance, reflecting the importance of those traits in early Greek society. The folly of humans was used to contrast against the ultimate goal of attaining a higher level of understanding and awareness of truths about nature and humanity. For example, one notable

24、 fable features a fox repeatedly trying to reach a bunch of grapes on a very high vine. After failing at several attempts, the fox gives up, making up its mind that the grapes were probably sour anyway. 14 The fables lesson, that we often play down that which we cant achieve so as to make ourselves

25、feel better, teaches the reader or listener in an entertaining way about one of the weaknesses of the human psyche.15 The mythology of other cultures and societies reveal the underlying traits of their respective cultures just as Aesops fables did. The stories of Roman gods, Aztec ghosts and Europea

26、n elves allserved to train ancient generations those lessons considered most important to their community, andtoday they offer a powerful looking glass by which to evaluate and consider the contextual environment in which those culture existed.11.答案：通過(guò)異想天開(kāi)一一有時(shí)甚至是不可思議的故事來(lái)創(chuàng)造一種口頭傳誦的傳統(tǒng),以此來(lái)解釋自然世 界中的種種奇觀,

27、警戒后世的年輕人要吸取前人的教訓(xùn),一個(gè)社會(huì)就用這種方式將其最為珍視的觀點(diǎn)、 理念都表露出來(lái)。12.答案：然而,與人們從故事中所得到的教訓(xùn)一樣重要的是這些故事中的人物在傳遞這個(gè)信息的過(guò)程中 所扮演的角色,也就是所起的作用。13.答案：或許我們可以從希臘帝國(guó)時(shí)期被人們不斷重復(fù)傳誦的【伊索寓言】中找到神話的縮影并了解它 是如何被當(dāng)成一種工具來(lái)傳遞文化價(jià)值觀的。14.答案：我們常常貶低那些自己做不到的事情,以此尋求心理安慰。這個(gè)故事以輕松的形式告訴讀者或 聽(tīng)眾人心靈中的一個(gè)弱點(diǎn),讓人們以此為戒。15.答案：正如【伊索寓言】揭示出希臘社會(huì)里的一些特點(diǎn)一樣,其他文化或其他社會(huì)中的神話也展現(xiàn)出 這些文化各自

28、的內(nèi)在特征。Scholastic thinkers held a wide variety of doctrines in both philosophy and theology, the study of religion. 16 What gives unity to the whole Scholastic movement, the academic practice in Europe from the 9th to the 17th centuries, are the common aims, attitudes, and methods generally accepted

29、by all its members. The chief concern of the Scholastics was not to discover new facts but to integrate the knowledge already acquired separately by Greek reasoning and Christian revelation. This concern is one of the most characteristic differences between Scholasticism and modem thought since the

30、Renaissance.The basic aim of the Scholastics determined certain common attitudes, the most important of which was their conviction of the fundamental harmony between reason and revelation. 17 The Scholastics maintained that because the same God was the source of both types of knowledge and truth was

31、 one of his chief attributes, he could not contradict himself in these two ways of speaking. Any apparent opposition between revelation and reason could be traced either to an incorrect use of reason or to an inaccurate interpretation of the words of revelation. Because the Scholastics believed that

32、 revelation was the direct teaching of God, it possessed for them a higher degree of truth and certainty than did natural reason. In apparent conflicts between religious faith and philosophic reasoning, faith was thus always the supreme arbiter; the theologians decision overruled that of the philoso

33、pher. After the early 13th century, Scholastic thought emphasized more the independence of philosophy within its own domain. 18 Nonetheless, throughout the Scholastic period, philosophy was called the servant of theology, not only because the truth of philosophy was subordinated to that of theology,

34、 but also because the theologian used philosophy to understand and explain revelation.This attitude of Scholasticism stands in sharp contrast to the so-called double-truth theory of the Spanish-Arab philosopher and physician Averros. His theory assumed that truth was accessible to both philosophy an

35、d Islamic theology but that only philosophy could attain it perfectly. The so-called truths of theology served, hence, as imperfect imaginative expressions for the common people of the authentic truth accessible only to philosophy. Averros maintained that philosophic truth could even contradict, at

36、least verbally, the teachings of Islamic theology.19 As a result of their belief in the harmony between faith and reason, the Scholastics attempted to determine the precise scope and competence of each of these faculties. Many early Scholastics, such as the Italian ecclesiastic and philosopher St. A

37、nselm, did not clearly distinguish the two and were overconfident that reason could prove certain doctrines of revelation. 20 Later, at the height of the mature period of Scholasticism, the Italian theologian and philosopher Thomas Aquinas worked out a balance between16.答案:在歐洲從9世紀(jì)到17世紀(jì)的學(xué)術(shù)實(shí)踐中,賦予整個(gè)經(jīng)院運(yùn)

38、動(dòng)統(tǒng)一性的是其所有成員共同的目標(biāo)、 態(tài)度以及共同接受的方法。17.答案：經(jīng)院學(xué)者認(rèn)為上帝是這兩種知識(shí)的源泉,真理是他的主要屬性,因此他不可能在兩種表達(dá)方式 上自相矛盾。18.答案：盡管如此,在整個(gè)經(jīng)院哲學(xué)階段,哲學(xué)一直被稱作神學(xué)的仆人,這不僅是因?yàn)檎軐W(xué)的真理性居 于神學(xué)真理性之下,還因?yàn)樯駥W(xué)家將哲學(xué)運(yùn)用到了對(duì)啟示的理解和解釋之中。19.答案：因?yàn)橄嘈判叛龊屠硇蚤g的和諧關(guān)系,經(jīng)院派學(xué)者試圖裁決它們各自精確的范圍和能力。20.答案：后來(lái),在經(jīng)院哲學(xué)的成熟階段,意大利神職人員及哲學(xué)家托馬斯阿奎納在理性和啟示之間找 到了一種平衡。No company likes to be told it is co

39、ntributing to the moral decline of a nation. Is this what you intended to accomplish with your careers? Senator Robert Dole asked Time Warner executives last week. You have sold your souls, but must you corrupt our nation and threaten our children as well? At Time Warner, however, such questions are

40、 simply the latest manifestation of the soul-searching thathas involved the company ever since the company was born in 1990.21 Its a self-examinationthat has, at various times, involved issues of responsibility, creative freedom and the corporate bottom line.At the core of this debate is chairman Ge

41、rald Levin, 56, who took over for the late Steve Ross in 1992.22 On the financial front, Levin is under pressure to raise the stock price and reduce thecompanys mountainous debt, which will increase to $17.3 billion after two new cable deals close. He has promised to sell off some of the property an

42、d restructure the company, but investors are waiting impatiently.23 The flap over rap is not making life any easier for him, Levin has consistently defended the companys rap music on the grounds of expression. In 1992, when Time Warner was under fire for releasing Ice-Ts violent rap song Cop Killer,

43、 Levin described rap as lawful expression of street culture, which deserves an outlet. 24 The test of any democratic society, he wrote in a Wall Street Journal column, lies not in how well it can control expression but in whether it gives freedom of thought and expression the widest possible latitude, however disputable or irritating the results