2012高考英语：阅读理解课堂练学案（17）

2012高考英语：阅读理解课堂练学案（17）

‎2012高考英语：阅读理解课堂练学案（17） ‎ Passage Twelve (Religion and Rationality)‎ ‎   Yet the difference in tome and language must strike us, so soon as it is philosophy that speaks: that change should remind us that even if the function of religion and that of reason coincide, this function is performed in the two cases by very different organs. Religions are many, reason one. Religion consists of conscious ideas, hopes, enthusiasms, and objects of worship; it operates by grace and flourishes by prayer. Reason, on the other hand, is a mere principle or potential order, on which indeed we may come to reflect but which exists in us ideally only, without variation or stress of any kind. We conform or do not conform to it; it does not urge or chide us, not call for any emotions on our part other than those naturally aroused by the various objects which it unfolds in their true nature and proportion. Religion brings some order into life by weighting it with new materials. Reason adds to the natural materials only the perfect order which it introduces into them. Rationality is nothing but a form, an ideal constitution which experience may more or less embody. Religion is a part of experience itself, a mass of sentiments and ideas. The one is an inviolate principle, the other a changing and struggling force. And yet this struggling and changing force of religion seems to direct man toward something eternal. It seems to make for an ultimate harmony within the soul and for an ultimate harmony between the soul and all that the soul depends upon. Religion, in its intent, is a more conscious and direct pursuit of the Life of Reason than is society, science, or art, for these approach and fill out the ideal life tentatively and piecemeal, hardly regarding the foal or caring for the ultimate justification of the instinctive aims. Religion also has an instinctive and blind side and bubbles up in all manner of chance practices and intuitions; soon, however, it feels its way toward the heart of things, and from whatever quarter it may come, veers in the direction of the ultimate. ‎ ‎   Nevertheless, we must confess that this religious pursuit of the Life of Reason has been singularly abortive. Those within the pale of each religion may prevail upon themselves, to express satisfaction with its results, thanks to a fond partiality in reading the past and generous draughts of hope for the future; but any one regarding the various religions at once and comparing their achievements with what reason requires, must feel how terrible is the disappointment which they have one and all prepared for mankind. Their chief anxiety has been to offer imaginary ‎ remedies for mortal ills, some of which are incurable essentially, while others might have been really cured by well-directed effort. The Greed oracles, for instance, pretended to heal out natural ignorance, which has its appropriate though difficult cure, while the Christian vision of heaven pretended to be an antidote to our natural death—the inevitable correlate of birth and of a changing and conditioned existence. By methods of this sort little can be done for the real betterment of life. To confuse intelligence and dislocate sentiment by gratuitous fictions is a short-sighted way of pursuing happiness. Nature is soon avenged. An unhealthy exaltation and a one-sided morality have to be followed by regrettable reactions. When these come. The real rewards of life may seem vain to a relaxed vitality, and the very name of virtue may irritate young spirits untrained in and natural excellence. Thus religion too often debauches the morality it comes to sanction and impedes the science it ought to fulfill.‎ ‎   What is the secret of this ineptitude? Why does religion, so near to rationality in its purpose, fall so short of it in its results? The answer is easy; religion pursues rationality through the imagination. When it explains events or assigns causes, it is an imaginative substitute for science. When it gives precepts, insinuates ideals, or remoulds aspiration, it is an imaginative substitute for wisdom—I mean for the deliberate and impartial pursuit of all food. The condition and the aims of life are both represented in religion poetically, but this poetry tends to arrogate to itself literal truth and moral authority, neither of which it possesses. Hence the depth and importance of religion becomes intelligible no less than its contradictions and practical disasters. Its object is the same as that of reason, but its method is to proceed by intuition and by unchecked poetical conceits.‎ ‎1.      As used in the passage, the author would define “wisdom” as ‎[A]. the pursuit of rationality through imagination.‎ ‎. an unemotional search for the truth.‎ ‎[C]. a purposeful and unbiased quest for what is best.‎ ‎[D]. a short-sighted way of pursuing happiness ‎2.      Which of the following statements is NOT TRUE?‎ ‎[A]. Religion seeks the truth through imagination, reason, in its search, utilizes the emotions.‎ ‎. Religion has proved an ineffective tool in solving man’s problems.‎ ‎[C]. Science seeks a piece meal solution to man’s questions.‎ ‎[D]. The functions of philosophy and reason are the same.‎ ‎3.      According to the author, science differs from religion in that ‎[A]. it is unaware of ultimate goals.              . it is unimaginative.‎ ‎[C]. its findings are exact and final.              [D]. it resembles society and art.‎ ‎4.      The author states that religion differs from rationality in that ‎ ‎[A]. it relies on intuition rather than reasoning .‎ ‎. it is not concerned with the ultimate justification of its instinctive aims.‎ ‎[C]. it has disappointed mankind.‎ ‎[D]. it has inspired mankind.‎ ‎5.      According to the author, the pursuit of religion has proved to be ‎[A]. imaginative.                      . a provider of hope for the future.‎ ‎[C]. a highly intellectual activity         [D]. ineffectual.‎ Vocabulary ‎1.  grace                  恩赐，仁慈，感化，感思祷告 ‎2.  chide                  责备 ‎3.  sentiment               情感 ‎4.  inviolate                不受侵犯的，纯洁的 ‎5.  intent                  意义，含义 ‎6.  piecemeal               一件件，逐渐的，零碎的 ‎7.  bubble up               起泡，沸腾，兴奋 ‎8.  veer                    改变方向，转向 ‎9.  abortive                 夭折的，失败的，中断的，流产的。‎ ‎10.  pale                   范围，界限 ‎11.  draught                 要求 ‎12.  oracle                  神谕宣誓，预言，圣言 ‎13.  antidote                解毒药，矫正方法 ‎14.  correlate                相互关系 ‎15.  dislocate                使离开原来位置，打乱正常秩序 ‎16.  gratuitous               无偿的，没有理由的。‎ ‎17.  debauch                 使失落，放荡 ‎18.  sanction                 支持，鼓励，认可 ‎19.  impede                  妨碍，制止 ‎20.  ineptitude                不恰当，无能，愚蠢 ‎21.  insinuate                 暗示 ‎22.  remould                  重塑，重铸 ‎23.  aspiration                抱负，壮志 ‎24.  arrogate                  没来由反把……归于（to ）‎ ‎25.  literal                    朴实的，字面的 ‎26.  intelligible                可以理解的。‎ ‎27.  conceit                   幻想，奇想 难句译注 ‎1.      Yet the difference in tome and language must strike us, so soon as it is philosophy that speaks: that change should remind us that even if the function of religion and that of reason coincide, this function is performed in the two cases by very different organs.‎ ‎[参考译文]  可是音调和语言的差异必然很快的给我们深刻的印象，就象哲学所说的那样：那种差异应提乡我们，即使宗教的功能和理性的功能恰好相符的话，其功能也是通过不同的器官在两种不同的情况下完成的。‎ ‎2.      Reason, on the other hand, is a mere principle or potential order, on which indeed we may come to reflect but which exists in us ideally only, without variation or stress of any kind.‎ ‎[参考译文]  另一方面，理性知识一种原则或者是潜在的秩序，我们确实可以在此基础上存在于我们心中，没有种种变化，或任何压力。‎ ‎3.      We conform or do not conform to it; it does not urge or chide us, not call for any emotions on our part other than those naturally aroused by the various objects which it unfolds in their true nature and proportion.‎ ‎[参考译文]  不论我们是否遵循理性，它不会极力或责备我们，除了以事物的本来面目和比例揭示各种事物而自然而然的激起我们的感情，它并不需要我们付出任何感情。‎ ‎4.      Religion, in its intent, is a more conscious and direct pursuit of the Life of Reason than is society, science, or art, for these approach and fill out the ideal life tentatively and piecemeal,‎ ‎ hardly regarding the foal or caring for the ultimate justification of the instinctive aims.‎ ‎[参考译文]  宗教在其意义上，比社会，科学，艺术更自觉，更直接的追求“理性生活”，因为这些东西（社会，科学，艺术）暂时而又零星的接近和填补理想的生活，无视目的，也不管其本能的目标是否最终证明正确。‎ ‎5.  one and all    各个都，全部 ‎6.      Those within the pale of each religion may prevail upon themselves, to express satisfaction with its results, thanks to a fond partiality in reading the past and generous draughts of hope for the future; but any one regarding the various religions at once and comparing their achievements with what reason requires, must feel how terrible is the disappointment which they have one and all prepared for mankind.‎ ‎[参考译文]  处于宗教领域范围之内的人民也许会说服自己对其结果表示满意，这要感谢他们在结实过去和对未来希望宽宏要切上的一种偏爱。可是任何迅速关注宗教的人，把其成就和理性所要求的一切做一比较，必然感到这种种宗教为全人类作好的失望是实在太可怕了。‎ ‎7.      To confuse intelligence and dislocate sentiment by gratuitous fictions is a short-sighted way of pursuing happiness.‎ ‎[参考译文]  以无理的幻想混淆智力，弄乱正常的情感是一种短视的追求幸福的方法。‎ ‎8.      Thus religion too often debauches the morality it comes to sanction and impedes the science it ought to fulfill.‎ ‎[参考译文]  因此，宗教常常会使它要支持的道德堕落沦丧，并妨碍它应该执行的科学任务。‎ ‎9.      The condition and the aims of life are both represented in religion poetically, but this poetry tends to arrogate to itself literal truth and moral authority, neither of which it possesses.‎ ‎[参考译文]  生活的目标和条件在宗教中诗一般的呈现，但这种诗意往往把宗教所并不具有的朴实真理和道德威力没有来由的归于宗教。‎ 写作方法与文章大意 这是一篇用对比手法写出宗教和理性之差异并着重描述宗教的文章。有各种中焦，理性只有一个，纵然两者在功能和目的上有不相同之处，但由于宗教以直觉，想象力，情感为主，无视目的，虽比科学，社会或艺术更自觉，更直接追求理性生活，结果却是失败和失望，而理性则相反。‎ 答案祥解 ‎1.      C.  一种有目的而又不带偏见对最佳事物的探索。答案在最后一段，这种愚蠢的秘密是什么？为什么宗教在目的上那么接近真理，在其结构和结果上，却没有理性的一切？答案很简单：宗教是通过想象来追逐理性，当它解释事件或阐明原因时，以虚构的想象来取代科学，当它训诫，暗示理想或者重塑抱负时，以想象代替智慧——智慧的意思是指有意识而又公正的追求一切好东西。‎ A. 通过想象力追求理性。    B. 不带感情的探询真理。   C. 追求幸福的短视的方法。‎ ‎2.      A.  宗教通过想象力寻求真理，而理性的探索却运用感情。见难句译注3，理性（智）是非感情的。‎ B. 在解决人类问题上的宗教是一种无效的工具。   C. 科学寻求逐步解决对人类的问题。    D. 哲学和理性的功能是一样的。‎ ‎3.      A.  宗教没有意识（不知道）其最终目的的。见难句译注4，说明宗教不管（几乎不关注）其目的，或不关心其本能的目标最终真确与否。‎ B. 宗教没有想象力。   C. 其成果是确切的，最终的。   D. 宗教很象科学和艺术。‎ ‎4.      D.  它激起人类情感。第一段中说“宗教的挣扎与不断变化的力量似乎促使人追求某种永恒的东西，它似乎追求灵魂的最终和谐以及灵魂与灵魂所依赖的一起事物之间的永恒的和谐。”‎ A. 宗教依赖于直觉而不是推理。第一段最后一句：宗教也有本能和盲目的一面，在各种各样的偶然实践和直觉中沸腾。可不久它又向事物内心摸索前进，然而不论从哪个方向来，都转想最终方向（最终多转想这个方向——直觉），文章的最后一句：宗教的目的和理想的目的一样，而其实现目的方法是通过直觉和无限止的诗一般的幻想来进行的。   B. 它不关心其本能的目标最终是否真确。  C. 它使人类很失望。‎ ‎5.      D.  无效。第二段开始就点出：我们得承认宗教追求理性生活一直是很失败（流产了）。‎ A. 有想象力的。    B. 为未来提供希望的。   C. 是一个高度的智力活动。‎ Passage Thirteen (Cryptic Coloring)‎ ‎   Cryptic coloring is by far the commonest use of color in the struggle for existence. It is employed for the purpose of attack (aggressive resemblance or anticryptic coloring ) as well as of defense (protective resemblance or procryptic coloring ). The fact that the same method concealment, may be used both for attack and defense has been well explained by T.Belt who ‎ suggests as an illustration the rapidity of movement which is also made use of by both pursuer and pursued, which is similarly raised to a maximum in both by the gradual dying out of the slowest through a series of generations. Cryptic coloring is commonly associated with other aids in the struggle for life. Thus well-concealed mammals and birds, when discovered, will generally endeavor to escape by speed and will often attempt to defend themselves actively. On the other hand, small animals which have no means of active defense, such as large, numbers of insects, frequently depend upon concealment alone. Protective resemblance is far commoner among animals than aggressive resemblance, in correspondence with the fact that predaceous forms are as a rule much larger and much less numerous than their prey. In the case of insectivorous Vertebrata and their prey such differences exist in an exaggerated form. Cryptic coloring, whether used for defense of attack, may be either general or special. In general resemblance the animal, in consequence of its coloring, produces the same effect as its environment, but the conditions do not require any special adaptation of shape and outline. General resemblance is especially common among the animal inhabiting some uniformly colored expanse of the earth’s surface, such as an ocean or a desert. In the former, animals of all shapes are frequently protected by their transparent blue color, on the latter, equally diverse forms are defended by their sandy appearance. The effect of a uniform appearance may be produced by a combination of tints in startling contrast. Thus the black and white stripes of the zebra blend together at a little distance, and “their proportion is such as exactly to match the pale tint which arid ground possesses when seen by moonlight.” Special resemblance is far commoner than general and is the form which is usually met with on the diversified surface of the earth, on the shores, and in shallow water, as well as on the floating masses of algae on the surface of the ocean, such as the Sargasso Sea. In these environments the cryptic coloring of animals is usually aided by special modifications of shape, and by the instinct which leads them to assume particular attitudes. Complete stillness and the assumption of a certain attitude play an essential part in general resemblance on land; but in special resemblance the attitude is often highly specialized, and perhaps more important than any other element in the complex method by which concealment is effected. In special resemblance the combination of coloring, shape, and attitude is such as to produce a more or less exact resemblance to some one of the objects in the environment, such as a leaf of twig, a patch of lichen, a flake of bark. In all cases the resemblance is to some object which is of no interest to the enemy or prey respectively. The ‎ animal is not hidden from view by becoming indistinguishable from its background as in the case of general resemblance, but it is mistaken for some well-know object.‎ In seeking the interpretation of these most interesting and elaborate adaptations, attempts have been made along two lines. The first seeks to explain the effect as a result of the direct influence of the environment upon the individual (G.L.L.Buffon), or by the inherited effects of efforts and the use and disuse of parts (J.B.P.Lamarck). The second believes that natural selection produced the result and afterwards maintained it by the survival of the best concealed in each generation. The former suggestion breaks down when the complex nature of numerous special resemblances is appreciated. Thus the arrangement of colors of many kinds into an appropriate pattern requires the cooperation of a suitable shape and the rigidly exact adoption of a certain elaborate attitude. The latter is instinctive and thus depends on the central nervous system. The cryptic effect is due to the exact cooperation of all these factors; and in the present state of science, the only possible hole of an interpretation lies in the theory of natural selection, which can accumulate any and every variation which tends toward survival. A few of the chief types of methods by which concealment is effected may be briefly described. The colors of large numbers of vertebrate animals are darkest on the back and become gradually lighter on the sides, passing into white on the belly. Abbot H. Thayer has suggested that this gradation obliterates the appearance of solidity, which is due to shadow. The color harmony, which is also essential to concealment, is produced because the back is of the same tint as the environment (e. g. earth), bathed in the cold blue-white of the sky, while the belly, being cold blue-white and bathed in shadow and yellow earth reflections produces the same effects. This method of neutralizing shadow for the purpose of concealment by increased lightness of tint was first suggested by E.B.Poulton in the case of a larva and a pupa, but he did not appreciate the great importance of the principle. In an analogous method an animal in front of a background of dark shadow may have part of its body obliterated by the existence of a dark tint, the remainder resembling, e.g., a part of a leaf. This method of rendering invisible any part which would interfere with the resemblance is well know in mimicry.‎ ‎1.      The black and white stripes of the zebra are most useful form ‎ ‎[A]. hunters.                        . nocturnal predators ‎[C]. lions and tigers.                  [C]. insectivorous  Vertrbrata ‎2.      Aggressive resemblance occurs when ‎[A]. a predaceous attitude is assumed.‎ ‎. special resemblance is utilized.‎ ‎[C]. an animal relies on speed.‎ ‎[D]. an animal blends in with its background.‎ ‎3.      Special resemblance differs from general resemblance in that the animal relies on ‎[A]. its ability to frighten its adversary.       . speed.‎ ‎[C]. its ability to assume an attitude.         [D]. mistaken identify ‎4.      The title below that best expresses the ides of this passage is ‎ ‎[A]. Cryptic coloration for Protection.         . How Animals Survive.‎ ‎[C]. The uses of Mimicry in Nature.           [D]. Resemblances of Animals.‎ ‎5.      Of the following which is the least common?‎ ‎[A]. protective resemblance.                 . General resemblance.‎ ‎[C]. Aggressive resemblance.                [D]. Special resemblance.‎ Vocabulary ‎1.  cryptic                   隐藏的，保护的 ‎          cryptic coloring     保护色，隐藏色 ‎2.  predaceous                食肉的，捕食其他动物的。‎ ‎3.  vertebrate                 脊椎动物门 ‎4.  tint                       色泽，色彩 ‎5.   zebra                    斑马 ‎6.   Sargasso                 果本马尾藻 ‎7.   twig                     嫩枝 ‎8.   lichen                   地衣 ‎9.   flake                    一片 ‎10.  gradation                等级，层次，分等 ‎11.  obliterate                涂抹，擦去，使消失 ‎12.  larva                    幼虫，幼体 ‎13.  pupa                    蛹 ‎14.  mimicry                 模仿，拟态 ‎15.  nocturnal                夜间发生的，夜出的 ‎16.  insectivorous             食虫的 ‎17.  procryptic                有保护色的，保护性的     ‎ 难句译注 ‎1.      …the rapidity of movement which is also made use of by both pursuer and pursued, which is similarly raised to a maximum in both by the gradual dying out of the slowest through a series of generations.‎ ‎[参考译文]  追捕动物和被追的动物也利用快速的动作。这种快速的运动同样是通过几代更迭，逐渐消除了慢速，而发展到快速顶峰。‎ ‎2.      Protective resemblance is far commoner among animals than aggressive resemblance, in correspondence with the fact that predaceous forms are as a rule much larger and much less numerous than their prey.‎ ‎[参考译文]  保护性模仿远比侵犯行模仿要普遍得多，这是和下述的情况想配合的：食肉的（形式）动物，按惯律总是比他们捕食的对象要大而且多得多。‎ ‎3.      The effect of a uniform appearance may be produced by a combination of tints in startling contrast.‎ ‎[参考译文]  在惊人的对比中，色泽的综合可能产生外形一致的效果。‎ ‎4.      …their proportion is such as exactly to match the pale tint which arid ground possesses when seen by moonlight.‎ ‎[参考译文]  （这里指斑马的黑白条）比例正好和在月光下观看贫瘠土地所具有的苍白色泽相吻合。‎ ‎5.      In these environments the cryptic coloring of animals is usually aided by special modifications of shape, and by the instinct which leads them to assume particular attitudes.‎ ‎[参考译文]  在这些环境中，动物的保护色常常得到特定的形状变化和本能的协作，这种本能会使动物采取特定的姿势。‎ ‎6.      Complete stillness and the assumption of a certain attitude play an essential part in general resemblance on land; but in special resemblance the attitude is often highly specialized…‎ ‎[参考译文]　绝对静态和采取一般姿势在陆地的一般模仿中起很大作用，而在专门模仿中，姿势常常是高度专门化的。‎ ‎7.      Thus the arrangement of colors of many kinds into an appropriate pattern requires the cooperation of a suitable shape and the rigidly exact adoption of a certain elaborate attitude.‎ ‎[参考译文]  因此许多类颜色排列成恰当的模式/形式，要求把合适的外形和严格的采用一定的精心设计的姿势相结合。‎ ‎8.      The cryptic effect is due to the exact cooperation of all these factors; and in the present state of science, the only possible hole of an interpretation lies in the theory of natural selection, which can accumulate any and every variation which tends toward survival.‎ ‎[参考译文]  保护效果是由于所以这些因素确切合作而形成。根据目前科学水平，唯一的解释（此种现象）就是自然选择理论，它可以累积要生存的各种变异/变种。‎ 写作方法与文章大意 文章以一般到具体的协作和分类方式写作，第一段点出生物界生存竞争中最常用的一种颜色是保护色，保护色可分为两类：进犯（进攻）型和防卫型。一般是防御性保护色多于进攻型。而两种类型都可归纳为一般性模仿和专门（特定）模仿。居住（栖息）在单一色泽的地方的动物，如海洋或沙漠，常采用模仿性保护色——如透明的绿色，土色等，而特定摸刚的动物则栖息在多样性的地方，如海岸，浅水，海洋表面等。特定模仿还需要有改变形状姿势之协作，使其看起来像客观环境中的某物，某种身份mistaken identify.‎ 第二段涉及有关模仿性的解释的探索，结果为二。一种观点是环境直接影响的结果。第二种是自然选择的结果。当人们理解了许多特定模仿的复杂特性时，第一种解释就不能成立了。这说明保护效果是一切因素——合适的外形和某种精心设计的姿势等——合作而成。按现在科学水平来解释，只能归之“自然选择”理论，然后是用具体例子来证实。‎ 答案祥解 ‎1.      B. 夜间活动的食肉动物。见难句译注4，斑马的黑白相间颜色的比例正好和月光下所见的贫瘠土地的苍白的色泽相吻合。当然能保护斑马夜间免遭这些食肉动物的袭击。‎ A. 捕获者。         C. 狮子和老虎。              D. 食虫的脊椎动物 ‎2.      A. 在装成捕食其他动物的姿势时。‎ B. 应该专门模仿。        C. 动物依赖速度。         D. 动物和背景混在一起。‎ ‎3.      D. 搞错/认错了动物（身份）（mistaken identify ‎ 认错了人之义）。见第一段最后一句话，它不像一般模仿那样，通过动物和背景难以辨别从而从视觉中隐藏起来，它是被误认为某种著名动物。‎ A. 用以吓走它的对手（敌人）的能力。   B. 速度。     C. 采用某种姿势的能力。‎ ‎4.      C. 自然界模拟的运动。文章一开始就点命保护色迄今为止生存斗争中最常用的一种颜色，常用于进攻和防卫。保护色常和其他措施相配合，首先提到速度，见难句译注1。然后讲到保护色分类，一般（普通）和特殊（专门）模拟/模仿。第二段解释或说明模拟适应性。第一种解释为环境使然/影响。第二种认为是自然界选择之结果。‎ A. 为了保卫的保护色。     B. 动物是如何存活下来。      D. 动物之模仿性。‎ ‎5.      C. 进攻性（侵犯性）模仿。见难句译注2。‎ A. 保护色模仿。        B. 一般性模仿。         D. 专项模仿。‎