【考研类试卷】考研英语698及答案解析.doc

1、考研英语 698及答案解析(总分：36.00，做题时间：180 分钟)一、Section Use of (总题数：1，分数：1.00)The human nose is an underrated tool. Humans are often thought to be insensitive smellers compared with animals, -|_|- this is largely because, -|_|- animals, we stand upright. This means that our noses are -|_|- to perceiving those

2、smells which float through the air, -|_|- the majority of smells which stick to surfaces. In fact, -|_|- , we are extremely sensitive to smells, -|_|- we do not generally realize it. Our noses are capable of -|_|- human smells even these are -|_|-to far below one part in one million. Strangely, some

3、 people find that they can smell one type of flower but not another, -|_|- others are sensitive to the smells of both flowers. This may be because some people do not have the genes necessary to generate -|_|- smell receptors in the nose. These receptors are the cells which sense smells and send -|_|

4、 to the brain. However, it has been found that even people insensitive to a certain smell -|_|- can suddenly become sensitive to it -|_|- to it often enough. The explanation for insensitivity to smell seems to be that the brain finds it -|_|- to keep all smell receptors working all the time but can

5、 -|_|- new receptors if necessary. This may -|_|- explain why we are not usually sensitive to our own smellswe simply do not need to be. We are not -|_|- of the usual smell of our own house, but we -|_|- new smells we visit someone else s. The brain finds it best to keep smell receptors -|_|- for un

6、familiar and emergency signals -|_|- the smell of smoke, which might indicate the danger of fire. The human nose is an underrated tool. Humans are often thought to be insensitive smellers compared with animals, -|_|- this is largely because, -|_|- animals, we stand upright. This means that our noses

7、 are -|_|- to perceiving those smells which float through the air, -|_|- the majority of smells which stick to surfaces. In fact, -|_|- , we are extremely sensitive to smells, -|_|- we do not generally realize it. Our noses are capable of -|_|- human smells even these are -|_|-to far below one part

8、in one million. Strangely, some people find that they can smell one type of flower but not another, -|_|- others are sensitive to the smells of both flowers. This may be because some people do not have the genes necessary to generate -|_|- smell receptors in the nose. These receptors are the cells w

9、hich sense smells and send -|_|- to the brain. However, it has been found that even people insensitive to a certain smell -|_|- can suddenly become sensitive to it -|_|- to it often enough. The explanation for insensitivity to smell seems to be that the brain finds it -|_|- to keep all smell recepto

10、rs working all the time but can -|_|- new receptors if necessary. This may -|_|- explain why we are not usually sensitive to our own smellswe simply do not need to be. We are not -|_|- of the usual smell of our own house, but we -|_|- new smells we visit someone else s. The brain finds it best to ke

11、ep smell receptors -|_|- for unfamiliar and emergency signals -|_|- the smell of smoke, which might indicate the danger of fire. （分数：1.00）A.althoughB.asC.butD.while二、Section Writing(总题数：1，分数：1.00)2. 1 ) describe the drawing, 2 ) interpret its meaning, and 3 ) support your view with examples. You sho

12、uld write about 200 words neatly on ANSWER SHEET 2. (20 points)1 ) describe the drawing, 2 ) interpret its meaning, and 3 ) support your view with examples. You should write about 200 words neatly on ANSWER SHEET 2. (20 points)* （分数：1.00）_三、Section Reading(总题数：4，分数：4.00)The phrase “progressive educa

13、tion“ is one, if not of protest, at least of contrast, of contrast with an education which was predominantly static in subject-matter, authoritarian in methods, and mainly passive and receptive from the side of the young. But the philosophy of education must go beyond any idea of education that is f

14、ormed by way of contrast, reaction and protest. For it is an attempt to discover what education is and how it takes place. Only when we identify education with schooling does it seem to be a simple thing to tell what education actually is, and yet a clear idea of what it is gives us our only criteri

15、on for judging and directing what goes on in schools. It is sometimes supposed that it is the business of the philosophy of education to tell what education should be. But the only way of deciding what education should be, at least, the only way which does not lead us into the clouds, is discovery o

16、f what actually takes place when education really occurs. And before we can formulate a philosophy of education we must know how human nature is constituted in the concrete; we must know about the working of actual social forces; we must know about the operations through which basic raw materials ar

17、e modified into something of greater value. The need for a philosophy of education is thus fundamentally the need for finding out what education really is. We have to take those cases in which we find there is a real development of desirable powers, and then find out how this development took place.

18、 Then we can project what has taken place in these instances as a guide for directing our other efforts. The need for this discovery and this projection is the need for a philosophy of education. What then is education when we find actual satisfactory specimens of it in existence? In the first place

19、 it is a process of development, of growth. And it is the process and not merely the result that is important. A truly healthy person is not something fixed and completed. He is a person whose processes and activities go on in such a way that he will continue to be healthy. Similarly, an educated p

20、erson is the person who has the power to go on and get more education. In any case, development, growth, involve change, modification, and modification in definite directions. It is quite possible for a teacher, under the supposed sanction of the idea of cultivating individuality, to fixate a pupil

21、more or less at his existing level. Respect for individuality is primarily intellectual. It signifies studying the individual to see what is there to work with. Having this sympathetic understanding, the practical work then begins, for the practical work is one of modification, of changing, of recon

22、struction continued without end. The change must at least be towards more effective techniques, towards greater self-reliance, towards a more thoughtful and inquiring disposition, one more capable of persistent effort in meeting obstacles. （分数：1.00）(1).In the authors view, the philosophy of educatio

23、n（分数：0.20）A.is identical to the conception of progressive education.B.studies the essence of education and the way it emerges.C.conforms to any idea of education that is unconventional.D.deals with the judgement and direction of schooling.(2). The philosophy of education is supposed（分数：0.20）A.to res

24、ult from real understanding of actual schooling.B.to lead to overall prescription of practical education.C.to have happened when education came into existence.D.to be the basis on which practical education is formulated.(3). The author argues that respect for individuality means（分数：0.20）A.to treat i

25、ndividuals as objects of sincere sympathy.B.to train individuals to develop in planned directions.C.to discover an individuals qualifications for education.D.to cultivate an individual in light of his/her natural talent.(4).The chief task of the philosophy of education is（分数：0.20）A.to analyse the co

26、nstitution of human nature in great detail.B.to clarify the practical effects of social forces on education.C.to explore how to convert raw materials into valuable goods.D.to find out ways to bring out the best human faculties.(5).The significance of desirable education lies（分数：0.20）A.more in its op

27、eration than in its alteration.B.less in its modification than in its operation.C.not only in its result but also in its process.D.rather in its procedure than in its outcome.No one can be a great thinker who does not realize that as a thinker it is his first duty to follow his intellect to whatever

28、 conclusions it may lead. Truth gains more even by the errors of one who, with due study and preparation, thinks for himself, than by the true opinions of those who only hold them because they do not suffer themselves to think. Not that it is solely, or chiefly, to form great thinkers that freedom o

29、f thinking is required. On the contrary, it is as much or even more indispensable to enable average human beings to attain the mental quality which they are capable of. There have been, and may again be, great individual thinkers in a general atmosphere of mental slavery. But there never has been, n

30、or ever will be, in that atmosphere an intellectually active people. While any people has made a temporary approach to such a character, it has been because the dread of heterodox(非正统的) thinking was for a time suspended. Where there is an unspoken convention that principles are not to be disputed; w

31、here the discussion of the greatest questions which can occupy humanity is considered to be closed, we cannot hope to find that generally high scale of mental activity which has made some periods of history so remarkable. Never when prolonged arguments avoided the subjects which are large and import

32、ant enough to rouse enthusiasm was the mind of a people stirred up from its foundations and the impulse given which raised even persons of the most ordinary intellect to something of thinking beings. He who knows only his own side of the case knows little of that. His reasons may be good, and no one

33、 may have been able to refute them. But if he is equally unable to refute the reasons on the opposite side, and if he does not so much as know what they are, he has no ground for preferring either opinion. The rational position for him would be suspension of judgment, and unless he contents himself

34、with that, he is either led by authority, or adopts, like the generality of the world, the side to which he feels the most inclination. Nor is it enough that he should hear the arguments of opponents from his own teachers ,presented as they state them, and accompanied by what they offer as refutatio

35、ns. That is not the way to do justice to the arguments, or bring them into real contact with his own mind. He must be able to hear them from persons who actually believe them; who defend them in earnest, and do their very utmost for them. He must know them in their seemingly reasonable and persuasiv

36、e form: he must feel the whole force of the difficulty which the true view of the subject has to encounter and dispose of; otherwise he will never really possess himself of the portion of truth which meets and removes that difficulty. Ninety-nine in a hundred of what are called educated men are in t

37、his condition, and even of those who can argue fluently for their opinions. Their conclusion may be true, but it might be false for anything they know. They have never thrown themselves into the mental position of those who think differently from them and considered what such persons may have to say

38、 （分数：1.00）(1).The fundamental criterion for a great thinker consists in his（分数：0.20）A.sound argument and judgement on prime events.B.keen insights into the major issues of his time.C.devotion to independent thinking and reasoning.D.remarkable intellectual faculties for seeking truth.(2). According

39、to the author, it is always advisable to（分数：0.20）A.have opinions acceptable to either side in an argument.B.adopt the point of view one feels most inclinable to.C.get aware of with the arguments incompatible with ones ownD.analyse and refute heterodox thought presented by opponents.(3). The thinking

40、 of a nation can be excited only when（分数：0.20）A.even persons are promoted to thinking beings.B.big and vital issues are freely and widely discussed.C.great thinkers have emerged from the ordinary intellects.D.people become enthusiastic about thinking independently.(4).The author is of the opinion th

41、at in a great period we may expect to find（分数：0.20）A.acceptance of ultimate truths.B.enthusiasm for prolonged arguments.C.debates about heterodox thinking.D.arguments over important principles.(5).According to the text ,which of the following statements is true?（分数：0.20）A.Most eloquent arguers fail

42、to escape one-sidedness.B.Heterodox principles will lead to fatal errors in thinking.C.Most educated debaters have overall knowledge of the subject.D.The generality of people take a neutral position in debates.Americans today don t place a very high value on intellect. Our heroes are athletes, enter

43、tainers, and entrepreneurs, not scholars. Even our schools are where we send our children to get a practical educationnot to pursue knowledge for the sake of knowledge. Symptoms of pervasive anti- intellectualism in our schools arent difficult to find. “Schools have always been in a society where pr

44、actical is more important than intellectual,“ says education writer Diane Ravitch. “Schools could be a counterbalance.“ Ravitch s latest book, Left Back: A Century of Failed School Reforms, traces the roots of anti-intellectualism in our schools, concluding they are anything but a counterbalance to

45、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 exploitation and control. Without the ability to think critically, to defend their ideas and understand the ideas of others, they cannot fully part

46、icipate 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.“ “Intellect is resented as a form of power or privilege,“ writes historian and professor Richard Hofstadter in Anti-Intellectualism in American Li

47、fe, 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, our democratic and populist urges have driven us to reject anything that smells of elitism. 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 school