【正文】 nor, except in the early and worst days of the Industrial Revolution, did that normally happen. Similarly in the society of the future the power of direction should be regarded not so much as an instrument of daily use but rather as an ultimate sanction held in reserve where voluntary methods fail. It is inconceivable that, in any period or in any conditions that can now be foreseen, any an of state in Great Britain would be in a position, even if it had the will, to marshal and deploy the labour force over the whole economy by military discipline like an army in the field. This, like other nightmares of a totally planned economy, can be left to those who like to frighten themselves and others with scarecrows. 1. The word “sanction”(Line 2, Paragraph 1) is closest in meaning to______. ［ A］ corrective measures ［ B］ encouraging methods ［ C］ preventive efforts ［ D］ revolutionary actions 2. Which of the following is implied in the first paragraph? ［ A］ People used to be forced to work under whips. ［ B］ The author dislikes the function of politics in economy. ［ C］ Incentives are always less available than regulations. ［ D］ People have an instinct of working less and getting more. 滬江考研 34 3. The author’s attitudes towards future, as is indicated in the beginning of the second paragraph, is one of______. ［ A］ reluctant acceptan。因此，我借此機會想說的是，以上這種推理方式同樣也可以證明，地球是扁的，噩夢是惡魔的來訪并且可以爭得許多民族堅決而廣泛的認(rèn)同。現(xiàn)今，民俗學(xué)證據(jù)的收集使眾多的人在某些傳統(tǒng)、信仰和習(xí)慣上的一致看法突顯出來，這些證據(jù)很容易被 不適當(dāng)?shù)赜脕碇苯泳S護這些傳統(tǒng)本身，甚至一些古老的野蠻民族也用投票方式來維護他們自己的觀點，反對所謂的現(xiàn)代觀點。通常情況下，大家都說的話肯定是真的，大家都做的事肯定是對的。 許多的人類社會相信惡毒眼光的影響和蒼天的存在，祭祀死去的魂靈并為其奉獻奴隸和祭品，將巨人殺死猛獸以及人變成怪獸的傳統(tǒng)滬江考研 31 流傳下來，這些都使人們有理由相信這些想法在人腦中產(chǎn)生有其有效的根源，但卻不能 以此為依據(jù)認(rèn)為我們所提及的習(xí)俗是有益的，這些信仰是合理的，歷史是真實的。但是，在充分強調(diào)這些和社會標(biāo)準(zhǔn)條件相關(guān)的證據(jù)的同時，我們必須小心謹(jǐn)慎，避免陷入粗心大意的學(xué)生常常掉進的陷井。在文章的開始部分作者承認(rèn)觀點的部分合理性，轉(zhuǎn)而批駁其錯誤性，最后得出其錯誤結(jié)論，貫穿全文的寫作方法是講道理。 ［ D］ 引證。 ［ B］ 舉例子。［ A］、［ B］和［ C］項屬于較偏狹的觀點，不入選。由此可以看出，作者是在批駁人們思維方式 上走入的誤區(qū)，建議人們用一種更批判更睿智的態(tài)度看待那些已經(jīng)習(xí)以為常的觀點和做法。第一段作者提到，大多數(shù)人所共滬江考研 29 有的觀念和習(xí)慣不一定是合理的判斷和實踐智慧的結(jié)果；第二至三段又提出，認(rèn)為“大家都說的話肯定是真的，大家都做的事肯定是對的”是一種謬論。 ［ D］ 時刻保持注意。 ［ B］ 否定他人相信的任何事情。［ B］項與文章內(nèi)容無關(guān)。［ D］項為正確答案。既然是謬論，當(dāng)然是不合理的。再看該句的上文，即第二段末句提到，有一種謬論深深植根于人類的頭腦中，認(rèn)為大家都說的話肯定是真的，大家都做的事肯定是對的。整個句子的大意是：對于很多話題，尤其是涉及到歷史，法律和哲學(xué)方面的話題，即使是我們中間受過教育的人也很難認(rèn)識到人們持有某種觀念或形成某種習(xí)俗的緣由決不一定是他們這樣做的理由。 See后是 that引導(dǎo)的賓語從句，其主干結(jié)構(gòu)是 the cause why... is by no means necessarily a reason why...，意為“．．．的原因 決不一定非是．．．的理由”。 Where even the educated people...to do so 部分做定語修飾 various topics。這是第三段的第一句話，其結(jié)構(gòu)頗為復(fù)雜，主干成分是 There are various topics。 ［ D］ 每個人都做同一件事并不證明大家都是對的。 ［ B］ 人們喜歡看其他人為他們自己的模范都做了些什么。［ A］項與文章內(nèi)容無關(guān)；［ B］項和［ D］項是對文意的曲解。所以考生應(yīng)該重點閱讀理解它前面那句話，即：誠然，屬于人類共有的觀念和習(xí)慣在很大程度上是合理的判斷和和實踐智慧的結(jié)果。其中， but 是轉(zhuǎn)折連詞，滬江考研 27 因此這句話的內(nèi)容應(yīng)該與前面所述內(nèi)容意思相反。 ［ A］ 絕大多數(shù)的人都只是一些新觀點的追隨者 ［ B］ 即使是明智的頭腦也會犯愚蠢的錯誤 ［ C］ 得到廣泛支持的也可能是錯誤的 ［ D］ 沒有人能免受錯誤影響 ［精解］ 本題考查考生的推理引申能力。［ A］項為正確答案。依據(jù)該段中的邏輯標(biāo)志詞，可判斷出作者對此現(xiàn)象并不持完全贊同的觀點，排除［ B］項。接下來出現(xiàn)了以 of course 為標(biāo)志的讓步表達：誠然，屬于大多數(shù)人所共有的觀念和習(xí)慣在很大程度上是合理的判斷和實踐智慧的結(jié)果。一般情況下，如果首段出現(xiàn)轉(zhuǎn)折性連詞，那么轉(zhuǎn)折連詞后面的內(nèi)容才是作者強調(diào)的部分。可先將［ C］項排除，因為既然作者用大量筆墨和精力來描寫說明此現(xiàn)象，就證明了作者對于這一現(xiàn)象持的基本態(tài)度是關(guān)注而不是漠不關(guān)心。 試題精解 _____。 第三段：在很多領(lǐng)域即使是受過教育的人也無法 清楚地理解這一事實，即人們持有的共同觀點、形成的共同習(xí)俗等不一定正確。 第二段：許多傳統(tǒng)和習(xí)俗的盛行，不足以說明它們的合理性和真實性。 第一段：作者指出，在研究中發(fā)現(xiàn)特殊的習(xí)慣和觀念一定程度上反映了人類社會的某些規(guī)律，但它們并非一定是合理的判斷和智慧的結(jié)果。 Text 2 In studying both the recurrence of special habits or ideas in several districts, and their prevalence within each district, there e before us everreiterated proofs of regular causation producing the phenomena of human life, and of laws of maintenance and diffusion conditions of society, at definite stages of culture. But, while giving full importance to the evidence bearing on these standard conditions of society, let us be careful to avoid a pitfall which may entrap the unwary student. Of course, the opinions and habits belonging in mon to masses of mankind are to a great extent the results of sound judgment and practical wisdom. But to a great extent it is not so. That many numerous societies of men should have believed in the influence of the evil eye and the existence of a firmament, should have sacrificed slaves and goods to the ghosts of the departed, should have handed down traditions of giants slaying monsters and men turning into beasts— all this is ground for holding that such ideas were indeed produced in men’s minds by efficient causes, but it is not ground for holding that the rites in question are profitable, the beliefs sound, and the 滬江考研 23 history authentic. This may seem at the first glance a truism, but, in fact, it is the denial of a fallacy which deeply affects the minds of all but a small critical minority of mankind. Popularly, what everybody says must be true, what everybody does must be right. There are various topics, especially in history, law, philosophy, and theology, where even the educated people we live among can hardly be brought to see that the cause why men do hold an opinion, or practise a custom, is by no means necessarily a reason why they ought to do so. Now collections of ethnographic evidence, bringing so prominently into view the agreement of immense multitudes of men as to certain traditions, beliefs, and usages, are peculiarly liable to be thus improperly used in direct defense of these institutions themselves, even old barbaric nations being polled to maintain their opinions against what are called modern ideas. As it has more than once happened to myself to find my collections of traditions and beliefs thus set up to prove their own objective truth, without proper examination of the grounds on which they were actually received, I take this occasion of remarking that the same line of argument will serve equally well to demonstrate, by the strong and wide consent of nations, that the earth is flat, and nightmare the visit of a demon. 1. The author’s attitude towar