1、英语专业（基础英语）模拟试卷 3 及答案与解析一、名词解释1 We should improve techniques of raising animals and reward the development of better breeds. In order to prevent and cure animal diseases and improve animal breeds, we should set up disease-prevention organizations and breeding stations in a planned way.2 The studies i
2、ndicate dolphins as capable of recognizing themselves in mirrorsan ability that is often considered a sign of self-awarenessand to grasp spontaneously the mood or intention of humans.3 Supreme Court has ruled that public universities can collect student activity fees even with students objections to
3、 particular activities, so long as the groups they give money to will be chosen without regard to their views.4 Critics contend that the new missile is a weapon whose importance is largely symbolic, more a tool for manipulating peoples perceptions than to fulfill a real military need.5 As an actress
4、 and, more importantly, as a teacher of acting, Stella Adler was one of the most influential artists in the American theater, who trained several generations of actors including Marlon Brando and Robert De Niro.6 Whereas a ramjet generally cannot achieve high speeds without the initial assistance of
5、 a rocket, high speeds can be attained by scramjets, or supersonic combustion ramjets, in that they reduce airflow compression at the entrance of the engine and letting air pass through at supersonic speeds.7 Unlike the United States, Japanese unions appear, reluctant to organize lower-paid workers.
6、8 Of all the possible disasters that threaten American agriculture, the possibility of an adverse change in climate is maybe the more difficult for analysis.9 The direction in which the Earth and the other solid planetsMercury, Venus, and Mars spins were determined from collisions with giant celesti
7、al bodies in the early history of the solar system.10 Spanning more than 50 years, Friedrich Muller began his career in an unpromising apprenticeship as a Sanskrit scholar and culminated in virtually every honor that European governments and learned societies could bestow.11 John Darwin is right ins
8、ide.12 Mike went to the United States in 1992.13 Since I was born in 1964, my life has been connected with education.14 I didnt come because of you.15 He said she would tell us when she is ready to leave.16 Marriage has many pains, but celibacy is no joy.17 You manage a business, stocks, bonds, peop
9、le. And now you can manage you hair.18 Ignoring, Want, Despair and Madness have, collectively or separately, been the attendants of my career.19 Great minds think otherwise.20 Teach the unforgetful to forget.二、短文改错20 In the following passage, there is a grammatical error in each line. You are requir
10、ed to correct each error by putting an appropriate form, supplying a missing word or crossing out an unnecessary word so that the passage is grammatically and logically appropriate.American English came out of age in the nineteenth century when it accomplished 【M1】_naming of places and naming of per
11、sons. For while the name for a native【M2】_American plant or animal may be distinct, it is usually no more so than its【M3】_referent, and often rather few. 【M4】_The change of meaning for a ancient English word such as robin, for example, 【M5】_adds nothing the resources of the vocabulary, although it d
12、oes adjust them the 【M6】_trifle. Even the outright borrowing of a word【M7】_as boss from a foreign language is only a minuscule addition. Most important of 【M8】_all, such adjustment or addition takes place systematically and anonymously. 【M9】_But when a whole new nation, and a huge one at this, is co
13、mposed 【M10】_with literally millions of placesstates, counties, cities and towns, rivers, 【M11】_mountains, even swampsall waiting new names from 【M12 】_their new inhabitants, then the consequence, whatever else it is, will be of equally 【M13】_huge importance in giving the linguistic character of the
14、 nation. 【M14 】_But the study of toponymicsplace namesis essential to a grasp of American 【M15】_English.When, furthermore, the nations new inhabitants arrive by their millions from 【M16】_hundreds of nations, and become parents in their new country to hundreds of 【M17】_millions many new inhabitants,
15、then the patterns of personal name 【M18】_lending that they develop here are hundreds of millions of times 【M19 】_significant than the designation of an unfamiliar bird as a robin. So the study 【M20】_of onomasticepersonal nameslike the study of toponymies assumes an importance to be measured by nothi
16、ng less than the nation into which America grew during the nineteenth century.21 【M1】22 【M2】23 【M3】24 【M4】25 【M5】26 【M6】27 【M7】28 【M8】29 【M9】30 【M10】31 【M11】32 【M12】33 【M13】34 【M14】35 【M15】36 【M16】37 【M17】38 【M18】39 【M19】40 【M20】三、简答题40 Read the excerpts from a prose passage and answer the questions
17、 that follow.Virtues are in the popular estimate rather the exception than the rule. There is the man and his virtues. Men do what is called a good action, as some piece of courage or charity, much as they would pay a fine in expiation of daily non-appearance on parade. Their works are done as an ap
18、ology or extenuation of their living in the world,as invalids and the insane pay a high board. Their virtues are penances. I do not wish to expiate, but to live. My life is for itself and not for a spectacle. I much prefer that it should be of a lower strain, so it be genuine and equal, than that it
19、 should be glittering and unsteady. I wish it to be sound and sweet, and not to need diet and bleeding. I ask primary evidence that you are a man, and refuse this appeal from the man to his actions. I know that for myself it makes no difference whether I do or forbear those actions which are reckone
20、d excellent. I cannot consent to pay for a privilege where I have intrinsic right. Few and mean as my gifts may be, I actually am, and do not need for my own assurance or the assurance of my fellows any secondary testimony.What I must do, is all that concerns me, not what the people think. This rule
21、, equally arduous in actual and in intellectual life, may serve for the whole distinction between greatness and meanness. It is the harder, because you will always find those who think they know what is your duty better than you know it. It is easy in the world to live after the worlds opinion; it i
22、s easy in solitude to live after our own; but the great man is he who in the midst of the crowd keeps with perfect sweetness the independence of solitude.The objection to conforming to usages that have become dead to you, is, that it scatters your force. It loses your time and blurs the impression o
23、f your character. If you maintain a dead church, contribute to a dead Bible-Society, vote with a great party either for the Government or against it, spread your table like base housekeepers,under all these screens, I have difficulty to detect the precise man you are. And, of course, so much force i
24、s withdrawn from your proper life. But do your work, and I shall know you. Do your work, and you shall reinforce yourself. A man must consider what a blindmans-buff is this game of conformity. If I know your sect, I anticipate your argument. I hear a preacher announce for his text and topic the expe
25、diency of one of the institutions of his church. Do I not know beforehand that not possibly can he say a new and spontaneous word? Do I not know that with all this ostentation of examining the grounds of the institution, he will do no such thing? Do I not know that he is pledged to himself not to lo
26、ok but at one side,the permitted side, not as a man, but as a parish minister? He is a retained attorney, and these airs of the bench are the emptiest affectation. Well, most men have bound their eyes with one or another handkerchief, and attached themselves to some one of these communities of opini
27、on. This conformity makes them not false in a few particulars, authors of a few lies, but false in all particulars. Their every truth is not quite true. Their two is not the real two, their four not the real four: so that every word they say chagrins us, and we know not where to begin to set them ri
28、ght. Meantime nature is not slow to equip us in the prison-uniform of the party to which we adhere. We come to wear one cut of face and figure, and acquire by degrees the gentlest asinine expression. There is a mortifying experience in particular which does not fail to wreak itself also in the gener
29、al history; I mean “the foolish face of praise,“ the forced smile which we put on in company where we do not feel at ease in answer to conversation which does not interest us. The muscles, not spontaneously moved, but moved by a low usurping willfulness, grow tight about the outline of the face with
30、 the most disagreeable sensation.For nonconformity the world whips you with its displeasure. And therefore a man must know how to estimate a sour face. The bystanders look askance on him in the public street or in the friends parlor. If this aversation had its origin in contempt and resistance like
31、his own, he might well go home with a sad countenance; but the sour faces of the multitude, like their sweet faces, have no deep cause, but are put on and off as the wind blows, and a newspaper directs. Yet is the discontent of the multitude more formidable than that of the senate and the college. I
32、t is easy enough for a firm man who knows the world to brook the rage of the cultivated classes. Their rage is decorous and prudent, for they are timid as being very vulnerable themselves. But when to their feminine rage the indignation of the people is added, when the ignorant and the poor are arou
33、sed, when the unintelligent brute force that lies at the bottom of society is made to growl and mow, it needs the habit of magnanimity and religion to treat it godlike as a trifle of no concernment.The other terror that scares us from self-trust is our consistency: a reverence for our past act or wo
34、rd, because the eyes of others have no other data for computing our orbit than our past acts, and we are loath to disappoint them.But why should you keep your head over your shoulder? Why drag about this corpse of your memory, lest you contradict somewhat you have stated in this or that public place
35、? Suppose you should contradict yourself; what then? It seems to be a rule of wisdom never to rely on your memory alone, scarcely even in acts of pure memory, but to bring the past for judgment into the thousand-eyed present, and live ever in a new day. In your metaphysics you have denied personalit
36、y to the Deity; yet when the devout motions of the soul come, yield to them heart and life, though they should clothe God with shape and color. Leave your theory as Joseph his coat in the hand of the harlot, and flee.A foolish consistency is the hobgoblin of little minds, adored by little statesmen
37、and philosophers and divines. With consistency a great soul has simply nothing to do. He may as well concern himself with his shadow on the wall. Speak what you think now in hard words, and to-morrow speak what to-morrow thinks in hard words again, though it contradict every thing you said to-day.Ah
38、, so you shall be sure to be misunderstood.Is it so bad then to be misunderstood? Pythagoras was misunderstood, and Socrates, and Jesus, and Luther, and Copernicus, and Galileo, and Newton, and every pure and wise spirit that ever took flesh. To be great is to be misunderstood.I suppose no man can v
39、iolate his nature. All the sallies of his will are rounded in by the law of his being as the inequalities of Andes and Himmaleh are insignificant in the curve of the sphere. Nor does it matter how you gauge and try him. A character is like an acrostic or Alexandrian stanza; read it forward, backward
40、, or across, it still spells the same thing. In this pleasing contrite wood-life which God allows me, let me record day by day my honest thought without prospect or retrospect, and, I cannot doubt, it will be found symmetrical, though I mean it not, and see it not. My book should smell of pines and
41、resound with the hum of insects. The swallow over my window should interweave that thread or straw he carries in his bill into my web also. We pass for what we are. Character teaches above our wills. Men imagine that they communicate their virtue or vice only by overt actions and do not see that vir
42、tue or vice emit a breath every moment.There will be an agreement in whatever variety of actions, so they be each honest and natural in their hour. For of one will, the actions will be harmonious, however unlike they seem. These varieties are lost sight of at a little distance, at a little height of
43、 thought. One tendency unites them all. The voyage of the best ship is a zigzag line of a hundred tacks. See the line from a sufficient distance, and it straightens itself to the average tendency. Your genuine action will explain itself and will explain your other genuine actions. Your conformity ex
44、plains nothing. Act singly, and what you have already done singly, will justify you now. Greatness appeals to the future. If I can be firm enough to-day to do right and scorn eyes, I must have done so much right before, as to defend me now. Be it how it will, do right now. Always scorn appearances,
45、and you always may. The force of character is cumulative.All the foregone days of virtue work their health into this. What makes the majesty of the heroes of the senate and the field, which so fills the imagination? The consciousness of a train of great days and victories behind. They shed an united
46、 light on the advancing actor. He is attended as by a visible escort of angels. That is it which throws thunder into Chathams voice, and dignity into Washingtons port, and America into Adamss eye. Honor is venerable to us because it is no ephemeris. It is always ancient virtue. We worship it to-day,
47、 because it is not of to-day. We love it and pay it homage, because it is not a trap for our love and homage, but is self-dependent, self-derived, and therefore of an old immaculate pedigree, even if shown in a young person.I hope in these days we have heard the last of conformity and consistency. L
48、et the words be gazetted and ridiculous henceforward. Instead of the gong for dinner, let us hear a whistle from the Spartan fife. Let us never bow and apologize more. A great man is coming to eat at my house. I do not wish to please him: I wish that he should wish to please me. I will stand here fo
49、r humanity, and though I would make it kind, I would make it true. Let us affront and reprimand the smooth mediocrity and squalid contentment of the times, and hurl in the face of custom, and trade, and office, the fact which is the upshot of all history, that there is a great responsible Thinker and Actor working wherever a man works; that a true man belongs to no other time or place, but is the centre of things. Where he is, there is nature. He measures you, and all
