ontinue to develop in spite of the changes of nature
Passage Two
Question 26 to 30 are based on the following passage
No woman can be too rich or too thin . This saying often attributed to the late Duchess 公爵夫人 of Windsor embodies much of the odd spirit of our times . Being thin is deemed as such a virtue . The problem with such a view is that some people actually attempt to live by it . I myself have fantasies of slipping into narrow designer clothes .Consequently I have been on a diet for the better -or worse -part of my life . Being rich wouldn’t be bad either but that won’t happen unless an unknown relative dies suddenly in some distant land leaving me millions of dollars. Where did we go off the track ﹖ When did eating butter become a sin and a little bit of extra flesh unappealing if not repellent ﹖ All religions have certain days when people refrain from eating and excessive eating is one of Christianity’s seven deadly sins . However until quite recently most people had a problem getting enough to eat . In some religious groups wealth was symbol of probable salvation and high morals and fatness a sign of wealth and well-being . Today the opposite is true . We have shifted to thinness as our new mark of virtue . The result is that being fat -or even only somewhat overweight - is bad because it implies a lack of moral strength . Our obsession 迷恋 with thinness is also fuelled by health concerns. It is true that in this country we have more overweight people than ever before and that in many cases being overweight correlates with an increased risk of heart and blood vessel disease . These diseases however may have as much to do with our way of life and our high-fat diets as with excess weight . And the associated risk of cancer in the digestive system may be more of a dietary problem - too much fat and a lack of fiber - than a weight problem . The real concern then is not that we weight too much but that we neither exercise enough nor eat well . Exercise is necessary for strong bones and both heart and lung health . A balance diet without a lot of fat can also help the body avoid many diseases. We should surely stop paying so much attention to weight .Simply being thin is not enough . It is actually hazardous if those who get or already are thin think they are automatically healthy and thus free from paying attention to their overall life-style . Thinness can be pure vainglory 虚荣.
26. In the eyes of the author an odd phenomenon nowadays is that . A the Duchess of Windsor is regarded as a woman of virtue B looking slim is a symbol of having a large fortune C being thin is viewed as a much desired quality D religious people are not necessarily virtuous
27. Swept by the prevailing trend the author . A had to go on a diet for the greater part of her life B could still prevent herself from going off the track C had to seek help from rich distant relatives D had to wear highly fashionable clothes
28. In human history people’s views on body weight . A were closely related to their religious beliefs B changed from time to time C varied between the poor and the rich D led to different moral standards
29. The author criticizes women’s obsession with thinness . A from an economic and educational perspective B from sociological and medical points of view C from a historical and religious standpoint D in the light of moral principles
30. What’s the author’s advice to women who are absorbed in the idea of thinness﹖ A They should be more concerned with their overall lifestyle. B They should be more watchful for fatal diseases. C They should gain weight to look healthy. D They should rid themselves of fantasies about designer clothes.
Passage Three
Question 31 to 35 are based on the following passage.
War may be a natural expression of biological instincts and drives toward aggression in the human species . Natural impulses of anger hostility and territoriality 守卫地盘的天性are expressed through acts of violence . These are all qualities that humans share with animals . Aggression is a kind of innate 天生的 survival mechanism an instinct for self-preservation that allows animals to defend themselves from threats to their existence . But on the other hand human violence shows evidence of being a learned behavior . In the case of human aggression violence cannot be simply reduced to an instance . The many expressions of human violence are always conditioned by social conventions that give shape to aggressive behavior . In human societies violence has a social function It is a strategy for creating or destroying forms of social order. Religious have taken a leading role in directing the powers of violence . We will look at the ritual and ethical 道德上的 patterns within which human violence has been directed . The violence within a society is controlled through institutions of law . The more developed a legal system becomes the more society takes responsibility for the discovery control and punishment of violent acts . In most tribal societies the only means to deal with an act of violence is revenge .Each family group may have the responsibility for personally carrying out judgment and punishment upon the person who committed the offense . But in legal systems the responsibility for revenge becomes depersonalized and diffused. The society assumes the responsibility for protecting individuals form violence . In cases where they cannot be protected the society is responsible for imposing punishment . In a state controlled legal system individuals are removed from the cycle of revenge motivated by motivated by acts of violence and the state assumes responsibility for their protection . The other side of a state legal apparatus is a state military apparatus . While the one protects the individual from violence the other sacrifices the individual to violence in the interests of the state . In war the state affirms its supreme power over the individuals within its own borders . War is not simply a trial by combat to settle disputes between states it is the moment when the state makes its most powerful demands upon its people for their commitment allegiance and supreme sacrifice . Times of war test a community’s deepest religious and ethical commitments.
31. Human violence shows evidence of being a learned behavior in that . A it threatens the existing social systems B it is influenced by society C it has roots in religious conflicts D it is directed against institutions of law
32. The function of legal systems according to the passage is . A to control violence within a society B to protect the world from chaos C to free society from the idea of revenge D to give the government absolute power
33. What does the author mean by saying “... in legal systems the responsibility for revenge becomes depersonalized and diffused”Lines 5-6Para.2﹖ A Legal systems greatly reduce the possibilities of physical violence . B Offenses against individuals are no longer judged on a personal basis . C Victims of violence find it more difficult to take revenge . D Punishment is not carried out directly by the individuals involved .
34. The word “allegiance”Line 5Para. 3 is closest in meaning to ____ A loyalty. C survival . B objective. D motive .
35. What can we learn from the last paragraph﹖ A Governments tend to abuse their supreme power in times of war. B In times of war governments may extend their power across national borders. C In times of war governments impose high religious and ethical standards on their people . D Governments may sacrifice individuals in the interests of the state in times of war.
Passage four
Question 36 to 40 are based on the following passage
Researches who are unfamiliar with the cultural and ethnic groups they are studying must take extra precautions to shed any biases the bring with them from their own culture. For example they must make sure they construct measures that are meaningful for each of the cultural or ethnic minority groups being studied. In conducting research on cultural and ethnic minority issues investigators distinguish between the emic approach and the etic approach. In the emic approach the goal is to describe behaviour in one culture or ethnic group in terms that are meaningful and important to the people in that culture or ethnic group without regard to other cultures or ethnic groups. In the etic approach the goal is to describe behaviour so that generalizations can be make across cultures . If researchers construct a questionnaire in an emic fashion their concern is only that the questions are meaningful to the particular culture or ethnic group being studied. If however the researchers construct a questionnaire in an etic fashion they want to include questions that reflect concepts familiar to all cultures involved . How might the emic and etic approaches be reflected in the study of family processes ﹖ In the emic approach the researchers might choose to focus only on middle-class White families without regard for whether the information obtained in the study can be generalized or is appropriate for ethnic minority groups. In a subsequent study the researchers may decide to adopt an etic approach by studying not only middle-class White families but also lower-income White families Black American families Spanish American families and Asian American families . In studying ethnic minority families minority families than in White American families. If so the emic approach would reveal a different the researchers would likely discover that the extended family is more frequently a support system in ethnic pattern of family interaction than would the
上一页 [1] [2] [3] 下一页
责任编辑：sealion1986
您现在的位置：