1、中国传媒大学考博英语模拟试卷 4及答案与解析 一、 Reading Comprehension 0 In a purely biological sense, fear begins with the bodys system for reacting to things that can harm us the so-called fight-or-flight response. “An animal that cant detect danger cant stay alive, “says Joseph Le-Doux. Like animals, humans evolved wit
2、h an elaborate mechanism for processing information about potential threats. At its core is a cluster of neurons(神经元 ) deep in the brain known as the amygdala(扁桃棱 ). LeDoux studies the way animals and humans respond to threats to understand how we form memories of significant events in our lives. Th
3、e amygdala receives input from many parts of the brain, including regions responsible for retrieving memories. Using this information, the amygdala appraises a situation I think this charging dog wants to bite me and triggers a response by radiating nerve signals throughout the body. These signals p
4、roduce the familiar signs of distress; trembling, perspiration and fast moving feet Just to name three. This fear mechanism is critical to the survival of all animals, but no one can say for sure whether beasts other than humans know theyre afraid. That is all LeDoux says, “if you put that system in
5、to a brain that has consciousness, then you get the feeling of fear. “ Humans, says Edward M. Hallowell, have the ability to call up images of bad things that happened in the past and to anticipate future events. Combine these higher thought processes with our hardwired danger-detection systems, and
6、 you get a near-universal human phenomenon:worry. Thats not necessarily a bad thing, says Hallowell. “When used properly, worry is an incredible device, “he says. After all, a little healthy worrying is okay if it leads to constructive action like having a doctor look at that weird spot on your back
7、. Hallowell insists, though, that theres a right way to worry. “Never do it alone, get the facts and then make a plan. “ he says. Most of us have survived a recession, so were familiar with the belt-tightening strategies needed to survive a slump. Unfortunately, few of us have much experience dealin
8、g with the threat of terrorism, so its been difficult to get facts about how we should respond. Thats why Hallowell believes it was okay for people to indulge some extreme worries last fall by asking doctors for Cipro(抗炭疽茵的药物 )and buying gas masks. 1 The “so-called fight-or-flight response“ (Line 2,
9、 Para 1) refers to “_“. （ A） the biological process in which human beings sense of self-defense evolves （ B） the instinctive fear human beings feel when faced with potential danger （ C） the act of evaluating a dangerous situation and making a quick decision （ D） the elaborate mechanism in the human
10、brain for retrieving information 2 From the studies conducted by LeDoux we learn that_. （ A） reactions of humans and animals to dangerous situations are often unpredictable （ B） memories of significant events enable people to control fear and distress （ C） peoples unpleasant memories are derived fro
11、m their feelings of fear （ D） the amygdala plays a vital part in human and animal responses to potential danger 3 From the passage we know that_. （ A） a little worry will do us good if handled properly （ B） a little worry will enable us to survive a recession （ C） fear strengthens the human desire t
12、o survive danger （ D） fear helps people to anticipate certain future events 4 Which of the following is the best way to deal with your worries according to Hallowell （ A） Ask for help from the people around you. （ B） Use the belt tightening strategies for survival. （ C） Seek professional advice and
13、take action. （ D） Understand the situation and be fully prepared. 5 In Hallowells view, peoples reaction to the terrorist threat last fall was_. （ A） ridiculous （ B） over-cautious （ C） understandable （ D） sensible 5 Amitai Etzioni is not surprised by the latest headings about scheming corporate croo
14、ks(骗子 ) . As a visiting professor at the Harvard Business School in 1989, he ended his work there disgusted with his students overwhelming lust for money. “Theyre taught that profit is all that matters, “he says. “Many schools dont even offer ethics (伦理学 ) courses at all. “ Etzioni expressed his fru
15、stration about the interests of his graduate students. “By and large. I clearly had not found a way to help classes full of MB AS see that there is more to life than money, power, fame and self-interest, “he wrote at the time. Today he still takes the blame for not educating these “ business-leaders
16、-to-he“. “I really feel like I failed them, “he says. “If I was a better teacher maybe I could have reached them. “ Etzioni was a respected ethics expert when he arrived at Harvard. He hoped his work at the university would give him insight into how questions of morality could he applied to places w
17、here serf-interest flourished. What he found washt encouraging. Those would-be executives had, says Etzioni, little interest in concepts of ethics and morality in the boardroom and their professor was met with blank stares when he urged his students to see business in new and different ways. Etzioni
18、 sees the experience at Harvard as an eye-opening one and says theres much about business schools that hed like to change. “ A lot of the faculty teaching business tire bad news themselves. “ Etzioni says. From offering classes that teach students how to legally manipulate contracts, to reinforcing
19、the notion of profit over community interests, Etzioni has seen a lot thats left him shaking his head. And because of what hes seen taught in business schools, hes not surprised by the latest rash of corporate scandals. “In man-y ways things have got a lot worse at business schools. I suspect. “ say
20、s Etzioni. Etzioni is still teaching the sociology of right and wrong and still calling for ethical business leadership. “People with poor motives will always exist, “he says. “Sometimes environments constrain those people and sometimes environments give those people opportunity. “Etzioni says the b
21、ooming economy of the last decade enabled those individuals with poor motives to get rich before getting in trouble. His hope now;that the cries for reform will provide more fertile soil for his longstanding messages about business ethics. 6 What impressed Amitai Etzioni most about Harvard MBA stude
22、nts? （ A） Their keen interest in business courses. （ B） Their intense desire for money. （ C） Their tactics for making profits. （ D） Their potential to become business leaders. 7 Why did Amitai Etzioni say “I really feel like I failed them“ (Line 4, Para. 2) ? （ A） He was unable to alert his students
23、 to corporate malpractice. （ B） He didnt teach his students to see business in new and different ways. （ C） He could not get his students to understand the importance of ethics in business. （ D） He didnt offer courses that would meet the expectations of the business-leaders-to-be. 8 Most would-be ex
24、ecutives at the Harvard Business School believed that_. （ A） questions of morality were of utmost importance in business affairs （ B） self-interest should not be the top priority in business dealings （ C） new and different principles should be taught at business schools （ D） there was no place for e
25、thics and morality in business dealings 9 In Etzionis view, the latest rash of corporate scandals could be attributed to_. （ A） the tendency in business schools to stress self-interest over business ethics （ B） the executives lack of knowledge in legally manipulating contracts （ C） the increasingly
26、fierce competition in the modem business world （ D） the moral corruption of business school graduates 10 We learn from the last paragraph that_. （ A） the calls for reform will help promote business ethics （ B） businessmen with poor motives will gain the upper hand （ C） business ethics courses should
27、 be taught in all business schools （ D） reform in business management contributes to economic growth 10 You hear the refrain all the time: the U. S. economy looks good statistically, but it doesnt fed good. Why doesnt ever-greater wealth promote ever-greater happiness? It is a quest ion that dates a
28、t least to the appearance in 1958 of The affluent (富裕的 ) Society by John Kenneth Galbraith, who died recently at 97. The Affluent Society is a modem classic because it helped define a new moment in the human condition. For most of history, “hunger, sickness, and cold“ threatened nearly everyone, Gal
29、braith wrote. “Poverty was found everywhere in that world. Obviously it is not of ours. “After World War n, the dread of another Great Depression gave way to an economic boom. In the 1930s unemployment had averaged 18.2 percent;in the 1950s it was 4. 5 percent To Galbraith, materialism had gone mad
30、and would breed discontent Through advertising, companies conditioned consumers to buy things they didnt really want or need. Because so much spending was artificial, it would be unfulfilling. Meanwhile, government spending that would make everyone better off was being cut down because people instin
31、ctively-and wrongly-labeled government only as “a necessary evil“. Its often said that only the rich are getting ahead;everyone else is standing still or falling behind. Well, there are many undeserving rich overpaid chief executives, for instance. But over any meaningful period, most peoples income
32、s are increasing. From 1995 to 2004, inflation-adjusted average family income rose 14. 3 percent, to $ 43, 200. People feel, “squeezed“ because their rising incomes often dont satisfy their rising wants for bigger homes, more health care, more education, faster Internet connections. The other great
33、frustration is that it has not eliminated insecurity. People regard job stability as part of their standard of living. As corporate layoffs increased, that part has eroded. More workers fear theyve become “the disposable American“ , as Louis Uchitelle puts it in his book by the same name. Because so
34、 much previous suffering and social conflict stemmed from poverty, the arrival of widespread affluence suggested Utopian(乌托邦式的 )possibilities. Up to a point, affluence succeeds. There is much less physical misery than before. People are better off. Unfortunately, affluence also creates new complaint
35、s and contradictions. Advanced societies need economic growth to satisfy the multiplying wants of their citizens. But the quest for growth lets loose new anxieties and economic conflicts that disturb the social order. Affluence liberates the indi-vidual .promising that everyone can choose a unique w
36、ay to self-fulfillment But the promise is so extravagant that it predestines many disappointments and sometimes inspires choices that have anti-social consequences, including family breakdown and obesity (肥胖症 ). Statistical indicators of happiness have not risen with incomes. Should we be surprised?
37、 Not really. Weve simply reaffirmed an old truth:the pursuit of affluence does not always end with happiness. 11 What question does John Kenneth Galbraith raise in his book The Affluent Society? （ A） Why statistics dont tell the truth about the economy. （ B） Why affluence doesnt guarantee happiness.
38、 （ C） How happiness can be promoted today. （ D） What lies behind an economic boom. 12 According to Galbraith, people feel discontented because_. （ A） public spending hasnt been cut down as expected （ B） the government has proved to be a necessary evil （ C） they are in fear Of another Great Depressio
39、n （ D） materialism has run wild in modem society 13 Why do people feel squeezed when their average income rises considerably? （ A） Their material pursuits have gone far ahead of their earnings. （ B） Their purchasing power has dropped markedly with inflation. （ C） The distribution of wealth is uneven
40、 between the rich and the poor. （ D） Health care and educational costs have somehow gone out of control. 14 What does Louis Uchitelle mean by “the disposable American“(Line 3, Para. 5) ? （ A） Those who see job stability as part of their living standard. （ B） People full of Utopian ideas resulting fr
41、om affluence. （ C） People who have little say in American polities. （ D） Workers who no longer have secure jobs. 15 What has affluence brought to American society? （ A） Renewed economic security. （ B） New conflicts and complaints. （ C） Sense of self-fulfillment （ D） Misery and anti social behavior.
42、15 The use of deferential ( 敬重的 ) language is symbolic of the Confucian ideal of the woman, which dominates conservative gender norms in Japan. This ideal presents a woman who withdraws quietly to the background, subordinating her life and needs to those of her family and its male head. She is a dut
43、iful daughter, wife, and mother, master of the domestic arts. The typical refined Japanese woman excels in modesty and delicacy; she “treads softly(谨言慎行 )in the world“, elevating feminine beauty and grace to an art form. Nowadays, it is commonly observed that young women are not conforming to the fe
44、minine linguistic (语 言的 )ideal. They are using fewer of the very deferential “womens“ forms, and even using the few strong forms that are known as “mens“. This, of course, attracts considerable attention and has Led to an outcry in the Japanese media against the defeminization of womens language. In
45、deed, we didnt hear about “mens language“ until people began to respond to girls appropriation of forms normally reserved for boys and men. There is considerable sentiment about the “corruption“ of womens language-which of course is viewed as part of the loss of feminine ideals and morality and this
46、 sentiment is crystallized by nationwide opinion polls that are regularly carried out by the media. Yoshiko Matsumoto has argued that young women probably never used as many of the highly deferential forms as older women. This highly polite style is no doubt something that young women have been expe
47、cted to “ grow into“ after all, it is a sign simply of femininity, but of maturity and refit, and its use could be taken to indicate a change in the nature of ones social relations as well, one might well imagine little girls using exceedingly polite forms when playing house or imitating older women
48、 in a fashion analogous to little girls use of a high-pitched voice to do “teacher talk“ or “mother talk“ in rote play. The fact that young Japanese women are using less deferential language is a sure sign of change of social change and of linguistic change. But it is most certainly not a sign of th
49、e “masculinization“ of girls. In some instances, it may be a sign that girls are making the same claim to authority as boys and men, but that is very different from saying that they are trying to be “masculine“. Katsue Reynolds has argued that girls nowadays are using mole assertive language strategies in order to be able to compete with boys in schools and out. Social change also brings not simply different positions for women and girls, but different relations to life s
