【導(dǎo)讀】limitless,”hesays.(41)_____________.(42)_____________.(43)_____________.(44)_____________.(45)_____________.worldwide.

　　

【正文】 展示信息。雖然度量是網(wǎng)絡(luò)平衡至關(guān) 重要的一部分，但是我們并沒有時(shí)間去鉆研大量的數(shù)據(jù)。 有了這些簡單的經(jīng)驗(yàn)做裝備，我相信您的網(wǎng)上商務(wù)一定有一個(gè)很好的前景。 多余選項(xiàng)翻譯 僅有網(wǎng)絡(luò)還不能保證在線銷售的成功。你的網(wǎng)絡(luò)投資需要以新的顧客和銷售額的增加作為回報(bào)。找一位可信賴的合伙人，幫助你駕御現(xiàn)在和未來的技術(shù)并了解你生意的底線。 Directions: You are going to read a list of headings and a text about preparing in the academic munity. Choose the most suitable heading from the list AF for each numbered paragraph (4145). The first and last paragraphs of the text are not numbered. There is one extra heading which you do not need to use. Mark your answers on ANSWER SHEET 1. (10 points) As more and more material from other cultures became available, European scholars came to recognize even greater plexity in mythological traditions. Especially valuable was the evidence provided by ancient Indian and Iranian texts such as the BhagavadGita and the ZendAvesta. From these sources it became apparent that the character of myths varied widely, not only by geographical region but also by historical period. （ 41） __________ He argued that the relatively simple Greek myth of Persephone reflects the concerns of a basic agricultural munity, whereas the more involved and plex myths found later in Homer are the product of a more developed society. Scholars also attempted to tie various myths of the world together in some way. From the late 18th century through the early 19th century, the parative study of languages had led to the reconstruction of a hypothetical parent language to account for striking similarities among the various languages of Europe and the Near East. These languages, scholars concluded, belonged to an IndoEuropean language family. Experts on mythology likewise searched for a parent mythology that presumably stood behind the mythologies of all the European peoples. （ 42） __________ For example, an expression like “maiden dawn” for “sunrise” resulted first in personification of the dawn, and then in myths about her. Later in the 19th century the theory of evolution put forward by English naturalist Charles Darwin heavily influenced the study of mythology. Scholars researched on the history of mythology, much as they would dig fossilbearing geological formations, for remains from the distant past. （ 43） __________ Similarly, British anthropologist Sir James Gee Frazer proposed a threestage evolutionary scheme in The Golden Bough. According to Frazer’s scheme, human beings first attributed natural phenomena to arbitrary supernatural forces (magic), later explaining them as the will of the gods (religion), and finally subjecting them to rational investigation (science). The research of British scholar William Robertson Smith, published in Lectures on the Religion of the Semites (1889), also influenced Frazer. Through Smith’s work, Frazer came to believe that many myths had their origin in the ritual practices of ancient agricultural peoples, for whom the annual cycles of vegetation were of central importance. （ 44） __________ This approach reached its most extreme form in the socalled functionalism of British anthropologist A. R. RadcliffeBrown, who held that every myth implies a ritual, and every ritual implies a myth. Most analyses of myths in the 18th and 19th centuries showed a tendency to reduce myths to some essential core—whether the seasonal cycles of nature, historical circumstances, or ritual. That core supposedly remained once the fanciful elements of the narratives had been stripped away. In the 20th century, investigators began to pay closer attention to the content of the narratives themselves. （ 45） __________ [A] Germanborn British scholar Max M252。ller concluded that the RigVeda of ancient Indiathe oldest preserved body of literature written in an IndoEuropean languagereflected the earliest stages of an IndoEuropean mythology. M ller attributed all later myths to misunderstandings that arose from the picturesque terms in which early peoples described natural phenomena. [B] The myth and ritual theory, as this approach came to be called, was developed most fully by British scholar Jane Ellen Harrison. Using insight gained from the work of French sociologist Emile Durkheim, Harrison argued that all myths have their origin in collective rituals of a society. [C] Austrian psychoanalyst Sigmund Freud held that myths—like dreams—condense the material of experience and represent it in symbols. [D] This approach can be seen in the work of British anthropologist Edward Burt Tylor. In Primitive Culture (1871), Tylor anized the religious and philosophical development of humanity into separate and distinct evolutionary stages. [E] The studies made in this period were consolidated in the work of German scholar Christian Gottolob Heyne, who was the first scholar to use the Latin term myths (instead of fibula, meaning “fable”) to refer to the tales of heroes and gods. [F] German scholar Karl Otfried M ller followed this line of inquiry in his Prolegomena to a Scientific Mythology, 1825). 答案 總體分析 本文是一篇介紹 19世紀(jì)神話研究發(fā)展的文學(xué)藝術(shù)理論型文章。 第一至六段：歐洲學(xué)者研究發(fā)現(xiàn)神話的復(fù)雜多樣性不僅是地域差異也是不同歷史時(shí)期造成的，于是他們試圖尋找世界上神話的共性：所有歐洲神話共同的母神話，并提出此后的神話都是關(guān)于早期人類對自然現(xiàn)象生動(dòng)形象的敘述的曲 解。 第七至十二段：在進(jìn)化論的影響下，神話研究中不同時(shí)期的神話被看作是反映了人類社會(huì)宗教、哲學(xué)發(fā)展的不同階段。其中一種觀點(diǎn)認(rèn)為神話來源于農(nóng)耕民族的祭祀活動(dòng)。 第十三至十四段：從 18世紀(jì)到 20世紀(jì)，神話研究者從注重神話的本質(zhì)，轉(zhuǎn)向關(guān)注神話敘述形式本身。 試題精解 41.[精解 ] 本題考核的知識點(diǎn)是：上下文內(nèi)容的銜接。 本題空格出現(xiàn)在第二段。上文提到一種結(jié)論：神話人物變化多樣，不僅隨地理區(qū)域也隨歷史時(shí)期而變化。下文則通過引用專家觀點(diǎn)給出了論據(jù)，即他提出相對簡單的希臘神話反映了初級農(nóng)耕社會(huì)所關(guān)注的問題， 而更為錯(cuò)綜復(fù)雜的神話則是較發(fā)達(dá)社會(huì)的產(chǎn)物。因此上下文的主題都是關(guān)于歷史時(shí)期對神話的影響，即不同的時(shí)期有不同的神話。由于下文中出現(xiàn)了特征詞——人稱代詞 he，因此空格處應(yīng)出現(xiàn)專有人名，但所有的選項(xiàng)都符合這個(gè)條件，因此關(guān)鍵是內(nèi)容上的銜接。［ A］項(xiàng)提到，神話是曲解了早期人類對自然現(xiàn)象生動(dòng)形象的敘述而產(chǎn)生的。［ B］項(xiàng)指出所有神話源自于社會(huì)的集體宗教儀式。［ C］項(xiàng)提到，神話像夢一樣，把經(jīng)歷濃縮并用象征的方式表達(dá)出來。［ D］項(xiàng)指出，人類宗教和哲學(xué)發(fā)展可以分成不同的進(jìn)化階段。［ E］項(xiàng)談到第一位用拉丁詞 myths 來指英雄和神 的故事的學(xué)者。顯然，以上選項(xiàng)都超出了上下文的主題，含有新信息。而［ F］項(xiàng)只提到一個(gè)專有人名和他的代表作，沒有給出新信息。其中 this line of inquiry（這種研究思路）指上文的 “神話隨歷史時(shí)