重慶合川區(qū)2024高考英語閱讀理解九月指導(dǎo)題：9（含解析）

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　　重慶合川區(qū)2024高考英語閱讀理解九月指導(dǎo)題（九）及答案

　　2024高考訓(xùn)練題。閱讀理解閱讀下列短文，從每題所給的四個選項（A、B、C和D）中，選出最佳選項。

　　We offer five kinds of courses. Each course has been designed to help students according to their needs.

　　Course 1: General English

　　General English is designed to develop students' basic communication skills in speaking and pronunciation, reading, listening, writing, grammar and vocabulary. Tuesday to Friday: 9 : 00 am to 11 : 00 am, $ 288 per week.

　　Course 2 : Academic English

　　Academic English is for students who want to take the IELTS exam or for those who need to use English in a professional area. Monday to Friday: 4 :00 pm to 5: 00 pm, $ 320 per week.

　　Course 3: High School ESL

　　Why not make the most of your time studying in Australia with the help from TIES? We have High School ESL classes each week specifically designed for international students. Tuesday to Friday: 8 : 00 am to 11 : 00 am, $ 25 per hour.

　　Course 4 : Night Classes

　　Do you want to improve your English and get the best possible results in your GRE test? We have two night classes each week designed to meet your needs. Tuesday to Thursday evenings:

　　8 : 30 pm to 10 : 30 pm. $ 60 per day.

　　Course 5: One on One

　　If you are interested in some One on One lessons with TIES teachers, we can design a course to meet your needs. One on One lessons can improve your English 1anguage skills more quickly and help students who want to take TOEFL. Tuesday and Friday : 2 : 00 pm to 5: 00 pm, $ 80 per hour.

　　Please click here to learn more about the courses!

　　1. Which course would be helpful for an English beginner?

　　A. High School ESL

　　B. General English

　　C. Night Classes

　　D. Academic English

　　2. How much will you pay if you spend two weeks taking the Night Classes?

　　A. $ 360

　　B. $ 300.

　　C. $600. D. $240.

　　3. If you want to learn more about the courses mentioned in the text，you can

　　A. make a call B. write an email

　　C. visit the website D. submit an application

　　參考答案1—3、BAC

　　閱讀下列短文，從每題所給的四個選項（A、B、C和D）中，選出最佳選項。

　　(Religion and Rationality) ? ?Yet the difference in tome and language must strike us, so soon as it is philosophy that speaks: that change should remind us that even if the function of religion and that of reason coincide, this function is performed in the two cases by very different organs. Religions are many, reason one. Religion consists of conscious ideas, hopes, enthusiasms, and objects of worship; it operates by grace and flourishes by prayer. Reason, on the other hand, is a mere principle or potential order, on which indeed we may come to reflect but which exists in us ideally only, without variation or stress of any kind. We conform or do not conform to it; it does not urge or chide us, not call for any emotions on our part other than those naturally aroused by the various objects which it unfolds in their true nature and proportion. Religion brings some order into life by weighting it with new materials. Reason adds to the natural materials only the perfect order which it introduces into them. Rationality is nothing but a form, an ideal constitution which experience may more or less embody. Religion is a part of experience itself, a mass of sentiments and ideas. The one is an inviolate principle, the other a changing and struggling force. And yet this struggling and changing force of religion seems to direct man toward something eternal. It seems to make for an ultimate harmony within the soul and for an ultimate harmony between the soul and all that the soul depends upon. Religion, in its intent, is a more conscious and direct pursuit of the Life of Reason than is society, science, or art, for these approach and fill out the ideal life tentatively and piecemeal, hardly regarding the foal or caring for the ultimate justification of the instinctive aims. Religion also has an instinctive and blind side and bubbles up in all manner of chance practices and intuitions; soon, however, it feels its way toward the heart of things, and from whatever quarter it may come, veers in the direction of the ultimate. ? ?Nevertheless, we must confess that this religious pursuit of the Life of Reason has been singularly abortive. Those within the pale of each religion may prevail upon themselves, to express satisfaction with its results, thanks to a fond partiality in reading the past and generous draughts of hope for the future; but any one regarding the various religions at once and comparing their achievements with what reason requires, must feel how terrible is the disappointment which they have one and all prepared for mankind. Their chief anxiety has been to offer imaginary remedies for mortal ills, some of which are incurable essentially, while others might have been really cured by well-directed effort. The Greed oracles, for instance, pretended to heal out natural ignorance, which has its appropriate though difficult cure, while the Christian vision of heaven pretended to be an antidote to our natural death—the inevitable correlate of birth and of a changing and conditioned existence. By methods of this sort little can be done for the real betterment of life. To confuse intelligence and dislocate sentiment by gratuitous fictions is a short-sighted way of pursuing happiness. Nature is soon avenged. An unhealthy exaltation and a one-sided morality have to be followed by regrettable reactions. When these come. The real rewards of life may seem vain to a relaxed vitality, and the very name of virtue may irritate young spirits untrained in and natural excellence. Thus religion too often debauches the morality it comes to sanction and impedes the science it ought to fulfill. ? ?What is the secret of this ineptitude? Why does religion, so near to rationality in its purpose, fall so short of it in its results? The answer is easy; religion pursues rationality through the imagination. When it explains events or assigns causes, it is an imaginative substitute for science. When it gives precepts, insinuates ideals, or remoulds aspiration, it is an imaginative substitute for wisdom—I mean for the deliberate and impartial pursuit of all food. The condition and the aims of life are both represented in religion poetically, but this poetry tends to arrogate to itself literal truth and moral authority, neither of which it possesses. Hence the depth and importance of religion becomes intelligible no less than its contradictions and practical disasters. Its object is the same as that of reason, but its method is to proceed by intuition and by unchecked poetical conceits. 1. ? ? ?As used in the passage, the author would define “wisdom” as [A]. the pursuit of rationality through imagination. . an unemotional search for the truth. [C]. a purposeful and unbiased quest for what is best. [D]. a short-sighted way of pursuing happiness 2. ? ? ?Which of the following statements is NOT TRUE? [A]. Religion seeks the truth through imagination, reason, in its search, utilizes the emotions. . Religion has proved an ineffective tool in solving man’s problems. [C]. Science seeks a piece meal solution to man’s questions. [D]. The functions of philosophy and reason are the same. 3. ? ? ?According to the author, science differs from religion in that [A]. it is unaware of ultimate goals. ? ?? ?? ?? ? . it is unimaginative. [C]. its findings are exact and final. ? ?? ?? ?? ? [D]. it resembles society and art. 4. ? ? ?The author states that religion differs from rationality in that [A]. it relies on intuition rather than reasoning . . it is not concerned with the ultimate justification of its instinctive aims. [C]. it has disappointed mankind. [D]. it has inspired mankind. 5. ? ? ?According to the author, the pursuit of religion has proved to be [A]. imaginative. ? ?? ?? ?? ?? ?? ?? ?. a provider of hope for the future. [C]. a highly intellectual activity ? ?? ?? [D]. ineffectual. Vocabulary 1. ?grace ? ?? ?? ?? ?? ?? 恩賜，仁慈，感化，感思禱告 2. ?chide ? ?? ?? ?? ?? ?? 責(zé)備 3. ?sentiment ? ?? ?? ?? ?? 情感 4. ?inviolate ? ?? ?? ?? ?? ?不受侵犯的，純潔的 5. ?intent ? ?? ?? ?? ?? ?? 意義，含義 6. ?piecemeal ? ?? ?? ?? ?? 一件件，逐漸的，零碎的 7. ?bubble up ? ?? ?? ?? ?? 起泡，沸騰，興奮 8. ?veer ? ?? ?? ?? ?? ?? ? 改變方向，轉(zhuǎn)向 9. ?abortive ? ?? ?? ?? ?? ? 夭折的，失敗的，中斷的，流產(chǎn)的。 10. ?pale ? ?? ?? ?? ?? ?? ?范圍，界限 11. ?draught ? ?? ?? ?? ?? ? 要求 12. ?oracle ? ?? ?? ?? ?? ?? 神諭宣誓，預(yù)言，圣言 13. ?antidote ? ?? ?? ?? ?? ?解毒藥，矯正方法 14. ?correlate ? ?? ?? ?? ?? ?相互關(guān)系 15. ?dislocate ? ?? ?? ?? ?? ?使離開原來位置，打亂正常秩序 16. ?gratuitous ? ?? ?? ?? ?? 無償?shù)?，沒有理由的。 17. ?debauch ? ?? ?? ?? ?? ? 使失落，放蕩 18. ?sanction ? ?? ?? ?? ?? ? 支持，鼓勵，認可 19. ?impede ? ?? ?? ?? ?? ?? 妨礙，制止 20. ?ineptitude ? ?? ?? ?? ?? ?不恰當(dāng)，無能，愚蠢 21. ?insinuate ? ?? ?? ?? ?? ? 暗示 22. ?remould ? ?? ?? ?? ?? ?? 重塑，重鑄 23. ?aspiration ? ?? ?? ?? ?? ?抱負，壯志 24. ?arrogate ? ?? ?? ?? ?? ?? 沒來由反把……歸于（to ） 25. ?literal ? ?? ?? ?? ?? ?? ? 樸實的，字面的 26. ?intelligible ? ?? ?? ?? ?? ?可以理解的。 27. ?conceit ? ?? ?? ?? ?? ?? ?幻想，奇想難句譯注 1. ? ? ?Yet the difference in tome and language must strike us, so soon as it is philosophy that speaks: that change should remind us that even if the function of religion and that of reason coincide, this function is performed in the two cases by very different organs. [參考譯文] ?可是音調(diào)和語言的差異必然很快的給我們深刻的印象，就象哲學(xué)所說的那樣：那種差異應(yīng)提鄉(xiāng)我們，即使宗教的功能和理性的功能恰好相符的話，其功能也是通過不同的器官在兩種不同的情況下完成的。 2. ? ? ?Reason, on the other hand, is a mere principle or potential order, on which indeed we may come to reflect but which exists in us ideally only, without variation or stress of any kind. [參考譯文] ?另一方面，理性知識一種原則或者是潛在的秩序，我們確實可以在此基礎(chǔ)上存在于我們心中，沒有種種變化，或任何壓力。 3. ? ? ?We conform or do not conform to it; it does not urge or chide us, not call for any emotions on our part other than those naturally aroused by the various objects which it unfolds in their true nature and proportion. [參考譯文] ?不論我們是否遵循理性，它不會極力或責(zé)備我們，除了以事物的本來面目和比例揭示各種事物而自然而然的激起我們的感情，它并不需要我們付出任何感情。 4. ? ? ?Religion, in its intent, is a more conscious and direct pursuit of the Life of Reason than is society, science, or art, for these approach and fill out the ideal life tentatively and piecemeal, hardly regarding the foal or caring for the ultimate justification of the instinctive aims. [參考譯文] ?宗教在其意義上，比社會，科學(xué)，藝術(shù)更自覺，更直接的追求“理性生活”，因為這些東西（社會，科學(xué)，藝術(shù)）暫時而又零星的接近和填補理想的生活，無視目的，也不管其本能的目標(biāo)是否最終證明正確。 5. ?one and all ? ?各個都，全部 6. ? ? ?Those within the pale of each religion may prevail upon themselves, to express satisfaction with its results, thanks to a fond partiality in reading the past and generous draughts of hope for the future; but any one regarding the various religions at once and comparing their achievements with what reason requires, must feel how terrible is the disappointment which they have one and all prepared for mankind. [參考譯文] ?處于宗教領(lǐng)域范圍之內(nèi)的人民也許會說服自己對其結(jié)果表示滿意，這要感謝他們在結(jié)實過去和對未來希望寬宏要切上的一種偏愛?？墒侨魏窝杆訇P(guān)注宗教的人，把其成就和理性所要求的一切做一比較，必然感到這種種宗教為全人類作好的失望是實在太可怕了。 7. ? ? ?To confuse intelligence and dislocate sentiment by gratuitous fictions is a short-sighted way of pursuing happiness. [參考譯文] ?以無理的幻想混淆智力，弄亂正常的情感是一種短視的追求幸福的方法。 8. ? ? ?Thus religion too often debauches the morality it comes to sanction and impedes the science it ought to fulfill. [參考譯文] ?因此，宗教常常會使它要支持的道德墮落淪喪，并妨礙它應(yīng)該執(zhí)行的科學(xué)任務(wù)。 9. ? ? ?The condition and the aims of life are both represented in religion poetically, but this poetry tends to arrogate to itself literal truth and moral authority, neither of which it possesses. [參考譯文] ?生活的目標(biāo)和條件在宗教中詩一般的呈現(xiàn)，但這種詩意往往把宗教所并不具有的樸實真理和道德威力沒有來由的歸于宗教。寫作方法與文章大意這是一篇用對比手法寫出宗教和理性之差異并著重描述宗教的文章。有各種中焦，理性只有一個，縱然兩者在功能和目的上有不相同之處，但由于宗教以直覺，想象力，情感為主，無視目的，雖比科學(xué)，社會或藝術(shù)更自覺，更直接追求理性生活，結(jié)果卻是失敗和失望，而理性則相反。答案祥解 1. ? ? ?C. ?一種有目的而又不帶偏見對最佳事物的探索。答案在最后一段，這種愚蠢的秘密是什么？為什么宗教在目的上那么接近真理，在其結(jié)構(gòu)和結(jié)果上，卻沒有理性的一切？答案很簡單：宗教是通過想象來追逐理性，當(dāng)它解釋事件或闡明原因時，以虛構(gòu)的想象來取代科學(xué)，當(dāng)它訓(xùn)誡，暗示理想或者重塑抱負時，以想象代替智慧——智慧的意思是指有意識而又公正的追求一切好東西。 A. 通過想象力追求理性。 ? ?B. 不帶感情的探詢真理。 ? C. 追求幸福的短視的方法。 2. ? ? ?A. ?宗教通過想象力尋求真理，而理性的探索卻運用感情。見難句譯注3，理性（智）是非感情的。 B. 在解決人類問題上的宗教是一種無效的工具。 ? C. 科學(xué)尋求逐步解決對人類的問題。 ? ?D. 哲學(xué)和理性的功能是一樣的。 3. ? ? ?A. ?宗教沒有意識（不知道）其最終目的的。見難句譯注4，說明宗教不管（幾乎不關(guān)注）其目的，或不關(guān)心其本能的目標(biāo)最終真確與否。 B. 宗教沒有想象力。 ? C. 其成果是確切的，最終的。 ? D. 宗教很象科學(xué)和藝術(shù)。 4. ? ? ?D. ?它激起人類情感。第一段中說“宗教的掙扎與不斷變化的力量似乎促使人追求某種永恒的東西，它似乎追求靈魂的最終和諧以及靈魂與靈魂所依賴的一起事物之間的永恒的和諧?！?A. 宗教依賴于直覺而不是推理。第一段最后一句：宗教也有本能和盲目的一面，在各種各樣的偶然實踐和直覺中沸騰?？刹痪盟窒蚴挛飪?nèi)心摸索前進，然而不論從哪個方向來，都轉(zhuǎn)想最終方向（最終多轉(zhuǎn)想這個方向——直覺），文章的最后一句：宗教的目的和理想的目的一樣，而其實現(xiàn)目的方法是通過直覺和無限止的詩一般的幻想來進行的。 ? B. 它不關(guān)心其本能的目標(biāo)最終是否真確。 ?C. 它使人類很失望。 5. ? ? ?D. ?無效。第二段開始就點出：我們得承認宗教追求理性生活一直是很失敗（流產(chǎn)了）。 A. 有想象力的。 ? ?B. 為未來提供希望的。 ? C. 是一個高度的智力活動。

　　閱讀下列短文，從每題所給的A.B.C和D項中，選出最佳選項。

　　Growing up, I remember my father as a silent, serious man—not the sort of person around whom one could laugh. As a teenager arriving in America, knowing nothing, I wanted a father who could explain the human journey. In college, when friends called home for advice, I would sink into deep depression for what I did not have.

　　Today, at twenty-seven, I have come to rediscover them in ways that my teenage mind would not allow—as adults and as friends with their own faults and weaknesses.

　　One night after my move back home, I overheard my father on the telephone. There was some trouble. Later, Dad shared the problem with me. Apparently my legal training had earned me some privileges in his eyes. I talked through the problem with Dad, analyzing the purposes of the people involved and offering several negotiation strategies(策略).He listened patiently before finally admitting, “I can’t think like that. I am a simple man.”

　　Dad is a brilliant scientist who can deconstruct the building blocks of nature. Yet human nature is a mystery to him. That night I realized that he was simply not skilled at dealing with people, much less the trouble of a conflicted teenager. It’s not in his nature to understand human desires.

　　And so, there it was—it was no one’s fault that my father held no interest in human lives while I placed great importance in them. We are at times born more sensitive, wide-eyed, and dreamy than our parents and become more curious and idealistic than them. Dad perhaps never expected me for a child. And I, who knew Dad as an intelligent man, had never understood that his intelligence did not cover all of my feelings.

　　It has saved me years of questioning and confusion. I now see my parents as people who have other relationships than just Father and Mother. I now overlook their many faults and weaknesses, which once annoyed me.

　　I now know my parents as friends: people who ask me for advice; people who need my support and understanding. And I’ve come to see my past clearer.

　　6. What was the author’s impression of her father when she was a teenager?

　　A. Friendly but irresponsible.

　　B. Intelligent but severe.

　　C. Cold and aggressive.

　　D. Caring and communicative.

　　7. Why did the author feel depressed when her friends called home?

　　A. She did not have a phone to call home.

　　B. Her father did not care about her human journey.

　　C. Her father was too busy to answer her phone.

　　D. Her father couldn’t give her appropriate advice.

　　8. After the author overheard her father on the telephone, _________ .

　　A. he blamed her for impoliteness.

　　B. he rediscovered human nature.

　　C. he consulted with her about his problem.

　　D. he changed his attitude towards the author.

　　9. The author realized that _________ .

　　A. her father had too many faults and weaknesses

　　B. her father was not as intelligent as she had thought.

　　C. her father was not good at interpersonal relationships.

　　D. her father placed too much importance in social activities.

　　10. Which of the following is the best title of this passage?

　　A. My Parents as Friends.

　　B. My Parents as advisors.

　　C. My father—a serious man.

　　D. My father—an intelligent scientist.

　　【參考答案】6—10、BDCCA

　　重慶合川區(qū)2024高考英語閱讀理解九月指導(dǎo)題（九）及答案

　　2024高考訓(xùn)練題。閱讀理解閱讀下列短文，從每題所給的四個選項（A、B、C和D）中，選出最佳選項。

　　We offer five kinds of courses. Each course has been designed to help students according to their needs.

　　Course 1: General English

　　Course 2 : Academic English

　　Academic English is for students who want to take the IELTS exam or for those who need to use English in a professional area. Monday to Friday: 4 :00 pm to 5: 00 pm, $ 320 per week.

　　Course 3: High School ESL

　　Course 4 : Night Classes

　　Do you want to improve your English and get the best possible results in your GRE test? We have two night classes each week designed to meet your needs. Tuesday to Thursday evenings:

　　8 : 30 pm to 10 : 30 pm. $ 60 per day.

　　Course 5: One on One

　　Please click here to learn more about the courses!

　　1. Which course would be helpful for an English beginner?

　　A. High School ESL

　　B. General English

　　C. Night Classes

　　D. Academic English

　　2. How much will you pay if you spend two weeks taking the Night Classes?

　　A. $ 360

　　B. $ 300.

　　C. $600. D. $240.

　　3. If you want to learn more about the courses mentioned in the text，you can

　　A. make a call B. write an email

　　C. visit the website D. submit an application

　　參考答案1—3、BAC

　　閱讀下列短文，從每題所給的四個選項（A、B、C和D）中，選出最佳選項。

　　(Religion and Rationality) ? ?Yet the difference in tome and language must strike us, so soon as it is philosophy that speaks: that change should remind us that even if the function of religion and that of reason coincide, this function is performed in the two cases by very different organs. Religions are many, reason one. Religion consists of conscious ideas, hopes, enthusiasms, and objects of worship; it operates by grace and flourishes by prayer. Reason, on the other hand, is a mere principle or potential order, on which indeed we may come to reflect but which exists in us ideally only, without variation or stress of any kind. We conform or do not conform to it; it does not urge or chide us, not call for any emotions on our part other than those naturally aroused by the various objects which it unfolds in their true nature and proportion. Religion brings some order into life by weighting it with new materials. Reason adds to the natural materials only the perfect order which it introduces into them. Rationality is nothing but a form, an ideal constitution which experience may more or less embody. Religion is a part of experience itself, a mass of sentiments and ideas. The one is an inviolate principle, the other a changing and struggling force. And yet this struggling and changing force of religion seems to direct man toward something eternal. It seems to make for an ultimate harmony within the soul and for an ultimate harmony between the soul and all that the soul depends upon. Religion, in its intent, is a more conscious and direct pursuit of the Life of Reason than is society, science, or art, for these approach and fill out the ideal life tentatively and piecemeal, hardly regarding the foal or caring for the ultimate justification of the instinctive aims. Religion also has an instinctive and blind side and bubbles up in all manner of chance practices and intuitions; soon, however, it feels its way toward the heart of things, and from whatever quarter it may come, veers in the direction of the ultimate. ? ?Nevertheless, we must confess that this religious pursuit of the Life of Reason has been singularly abortive. Those within the pale of each religion may prevail upon themselves, to express satisfaction with its results, thanks to a fond partiality in reading the past and generous draughts of hope for the future; but any one regarding the various religions at once and comparing their achievements with what reason requires, must feel how terrible is the disappointment which they have one and all prepared for mankind. Their chief anxiety has been to offer imaginary remedies for mortal ills, some of which are incurable essentially, while others might have been really cured by well-directed effort. The Greed oracles, for instance, pretended to heal out natural ignorance, which has its appropriate though difficult cure, while the Christian vision of heaven pretended to be an antidote to our natural death—the inevitable correlate of birth and of a changing and conditioned existence. By methods of this sort little can be done for the real betterment of life. To confuse intelligence and dislocate sentiment by gratuitous fictions is a short-sighted way of pursuing happiness. Nature is soon avenged. An unhealthy exaltation and a one-sided morality have to be followed by regrettable reactions. When these come. The real rewards of life may seem vain to a relaxed vitality, and the very name of virtue may irritate young spirits untrained in and natural excellence. Thus religion too often debauches the morality it comes to sanction and impedes the science it ought to fulfill. ? ?What is the secret of this ineptitude? Why does religion, so near to rationality in its purpose, fall so short of it in its results? The answer is easy; religion pursues rationality through the imagination. When it explains events or assigns causes, it is an imaginative substitute for science. When it gives precepts, insinuates ideals, or remoulds aspiration, it is an imaginative substitute for wisdom—I mean for the deliberate and impartial pursuit of all food. The condition and the aims of life are both represented in religion poetically, but this poetry tends to arrogate to itself literal truth and moral authority, neither of which it possesses. Hence the depth and importance of religion becomes intelligible no less than its contradictions and practical disasters. Its object is the same as that of reason, but its method is to proceed by intuition and by unchecked poetical conceits. 1. ? ? ?As used in the passage, the author would define “wisdom” as [A]. the pursuit of rationality through imagination. . an unemotional search for the truth. [C]. a purposeful and unbiased quest for what is best. [D]. a short-sighted way of pursuing happiness 2. ? ? ?Which of the following statements is NOT TRUE? [A]. Religion seeks the truth through imagination, reason, in its search, utilizes the emotions. . Religion has proved an ineffective tool in solving man’s problems. [C]. Science seeks a piece meal solution to man’s questions. [D]. The functions of philosophy and reason are the same. 3. ? ? ?According to the author, science differs from religion in that [A]. it is unaware of ultimate goals. ? ?? ?? ?? ? . it is unimaginative. [C]. its findings are exact and final. ? ?? ?? ?? ? [D]. it resembles society and art. 4. ? ? ?The author states that religion differs from rationality in that [A]. it relies on intuition rather than reasoning . . it is not concerned with the ultimate justification of its instinctive aims. [C]. it has disappointed mankind. [D]. it has inspired mankind. 5. ? ? ?According to the author, the pursuit of religion has proved to be [A]. imaginative. ? ?? ?? ?? ?? ?? ?? ?. a provider of hope for the future. [C]. a highly intellectual activity ? ?? ?? [D]. ineffectual. Vocabulary 1. ?grace ? ?? ?? ?? ?? ?? 恩賜，仁慈，感化，感思禱告 2. ?chide ? ?? ?? ?? ?? ?? 責(zé)備 3. ?sentiment ? ?? ?? ?? ?? 情感 4. ?inviolate ? ?? ?? ?? ?? ?不受侵犯的，純潔的 5. ?intent ? ?? ?? ?? ?? ?? 意義，含義 6. ?piecemeal ? ?? ?? ?? ?? 一件件，逐漸的，零碎的 7. ?bubble up ? ?? ?? ?? ?? 起泡，沸騰，興奮 8. ?veer ? ?? ?? ?? ?? ?? ? 改變方向，轉(zhuǎn)向 9. ?abortive ? ?? ?? ?? ?? ? 夭折的，失敗的，中斷的，流產(chǎn)的。 10. ?pale ? ?? ?? ?? ?? ?? ?范圍，界限 11. ?draught ? ?? ?? ?? ?? ? 要求 12. ?oracle ? ?? ?? ?? ?? ?? 神諭宣誓，預(yù)言，圣言 13. ?antidote ? ?? ?? ?? ?? ?解毒藥，矯正方法 14. ?correlate ? ?? ?? ?? ?? ?相互關(guān)系 15. ?dislocate ? ?? ?? ?? ?? ?使離開原來位置，打亂正常秩序 16. ?gratuitous ? ?? ?? ?? ?? 無償?shù)?，沒有理由的。 17. ?debauch ? ?? ?? ?? ?? ? 使失落，放蕩 18. ?sanction ? ?? ?? ?? ?? ? 支持，鼓勵，認可 19. ?impede ? ?? ?? ?? ?? ?? 妨礙，制止 20. ?ineptitude ? ?? ?? ?? ?? ?不恰當(dāng)，無能，愚蠢 21. ?insinuate ? ?? ?? ?? ?? ? 暗示 22. ?remould ? ?? ?? ?? ?? ?? 重塑，重鑄 23. ?aspiration ? ?? ?? ?? ?? ?抱負，壯志 24. ?arrogate ? ?? ?? ?? ?? ?? 沒來由反把……歸于（to ） 25. ?literal ? ?? ?? ?? ?? ?? ? 樸實的，字面的 26. ?intelligible ? ?? ?? ?? ?? ?可以理解的。 27. ?conceit ? ?? ?? ?? ?? ?? ?幻想，奇想難句譯注 1. ? ? ?Yet the difference in tome and language must strike us, so soon as it is philosophy that speaks: that change should remind us that even if the function of religion and that of reason coincide, this function is performed in the two cases by very different organs. [參考譯文] ?可是音調(diào)和語言的差異必然很快的給我們深刻的印象，就象哲學(xué)所說的那樣：那種差異應(yīng)提鄉(xiāng)我們，即使宗教的功能和理性的功能恰好相符的話，其功能也是通過不同的器官在兩種不同的情況下完成的。 2. ? ? ?Reason, on the other hand, is a mere principle or potential order, on which indeed we may come to reflect but which exists in us ideally only, without variation or stress of any kind. [參考譯文] ?另一方面，理性知識一種原則或者是潛在的秩序，我們確實可以在此基礎(chǔ)上存在于我們心中，沒有種種變化，或任何壓力。 3. ? ? ?We conform or do not conform to it; it does not urge or chide us, not call for any emotions on our part other than those naturally aroused by the various objects which it unfolds in their true nature and proportion. [參考譯文] ?不論我們是否遵循理性，它不會極力或責(zé)備我們，除了以事物的本來面目和比例揭示各種事物而自然而然的激起我們的感情，它并不需要我們付出任何感情。 4. ? ? ?Religion, in its intent, is a more conscious and direct pursuit of the Life of Reason than is society, science, or art, for these approach and fill out the ideal life tentatively and piecemeal, hardly regarding the foal or caring for the ultimate justification of the instinctive aims. [參考譯文] ?宗教在其意義上，比社會，科學(xué)，藝術(shù)更自覺，更直接的追求“理性生活”，因為這些東西（社會，科學(xué)，藝術(shù)）暫時而又零星的接近和填補理想的生活，無視目的，也不管其本能的目標(biāo)是否最終證明正確。 5. ?one and all ? ?各個都，全部 6. ? ? ?Those within the pale of each religion may prevail upon themselves, to express satisfaction with its results, thanks to a fond partiality in reading the past and generous draughts of hope for the future; but any one regarding the various religions at once and comparing their achievements with what reason requires, must feel how terrible is the disappointment which they have one and all prepared for mankind. [參考譯文] ?處于宗教領(lǐng)域范圍之內(nèi)的人民也許會說服自己對其結(jié)果表示滿意，這要感謝他們在結(jié)實過去和對未來希望寬宏要切上的一種偏愛。可是任何迅速關(guān)注宗教的人，把其成就和理性所要求的一切做一比較，必然感到這種種宗教為全人類作好的失望是實在太可怕了。 7. ? ? ?To confuse intelligence and dislocate sentiment by gratuitous fictions is a short-sighted way of pursuing happiness. [參考譯文] ?以無理的幻想混淆智力，弄亂正常的情感是一種短視的追求幸福的方法。 8. ? ? ?Thus religion too often debauches the morality it comes to sanction and impedes the science it ought to fulfill. [參考譯文] ?因此，宗教常常會使它要支持的道德墮落淪喪，并妨礙它應(yīng)該執(zhí)行的科學(xué)任務(wù)。 9. ? ? ?The condition and the aims of life are both represented in religion poetically, but this poetry tends to arrogate to itself literal truth and moral authority, neither of which it possesses. [參考譯文] ?生活的目標(biāo)和條件在宗教中詩一般的呈現(xiàn)，但這種詩意往往把宗教所并不具有的樸實真理和道德威力沒有來由的歸于宗教。寫作方法與文章大意這是一篇用對比手法寫出宗教和理性之差異并著重描述宗教的文章。有各種中焦，理性只有一個，縱然兩者在功能和目的上有不相同之處，但由于宗教以直覺，想象力，情感為主，無視目的，雖比科學(xué)，社會或藝術(shù)更自覺，更直接追求理性生活，結(jié)果卻是失敗和失望，而理性則相反。答案祥解 1. ? ? ?C. ?一種有目的而又不帶偏見對最佳事物的探索。答案在最后一段，這種愚蠢的秘密是什么？為什么宗教在目的上那么接近真理，在其結(jié)構(gòu)和結(jié)果上，卻沒有理性的一切？答案很簡單：宗教是通過想象來追逐理性，當(dāng)它解釋事件或闡明原因時，以虛構(gòu)的想象來取代科學(xué)，當(dāng)它訓(xùn)誡，暗示理想或者重塑抱負時，以想象代替智慧——智慧的意思是指有意識而又公正的追求一切好東西。 A. 通過想象力追求理性。 ? ?B. 不帶感情的探詢真理。 ? C. 追求幸福的短視的方法。 2. ? ? ?A. ?宗教通過想象力尋求真理，而理性的探索卻運用感情。見難句譯注3，理性（智）是非感情的。 B. 在解決人類問題上的宗教是一種無效的工具。 ? C. 科學(xué)尋求逐步解決對人類的問題。 ? ?D. 哲學(xué)和理性的功能是一樣的。 3. ? ? ?A. ?宗教沒有意識（不知道）其最終目的的。見難句譯注4，說明宗教不管（幾乎不關(guān)注）其目的，或不關(guān)心其本能的目標(biāo)最終真確與否。 B. 宗教沒有想象力。 ? C. 其成果是確切的，最終的。 ? D. 宗教很象科學(xué)和藝術(shù)。 4. ? ? ?D. ?它激起人類情感。第一段中說“宗教的掙扎與不斷變化的力量似乎促使人追求某種永恒的東西，它似乎追求靈魂的最終和諧以及靈魂與靈魂所依賴的一起事物之間的永恒的和諧?！?A. 宗教依賴于直覺而不是推理。第一段最后一句：宗教也有本能和盲目的一面，在各種各樣的偶然實踐和直覺中沸騰?？刹痪盟窒蚴挛飪?nèi)心摸索前進，然而不論從哪個方向來，都轉(zhuǎn)想最終方向（最終多轉(zhuǎn)想這個方向——直覺），文章的最后一句：宗教的目的和理想的目的一樣，而其實現(xiàn)目的方法是通過直覺和無限止的詩一般的幻想來進行的。 ? B. 它不關(guān)心其本能的目標(biāo)最終是否真確。 ?C. 它使人類很失望。 5. ? ? ?D. ?無效。第二段開始就點出：我們得承認宗教追求理性生活一直是很失?。鳟a(chǎn)了）。 A. 有想象力的。 ? ?B. 為未來提供希望的。 ? C. 是一個高度的智力活動。

　　閱讀下列短文，從每題所給的A.B.C和D項中，選出最佳選項。

　　Today, at twenty-seven, I have come to rediscover them in ways that my teenage mind would not allow—as adults and as friends with their own faults and weaknesses.

　　I now know my parents as friends: people who ask me for advice; people who need my support and understanding. And I’ve come to see my past clearer.

　　6. What was the author’s impression of her father when she was a teenager?

　　A. Friendly but irresponsible.

　　B. Intelligent but severe.

　　C. Cold and aggressive.

　　D. Caring and communicative.

　　7. Why did the author feel depressed when her friends called home?

　　A. She did not have a phone to call home.

　　B. Her father did not care about her human journey.

　　C. Her father was too busy to answer her phone.

　　D. Her father couldn’t give her appropriate advice.

　　8. After the author overheard her father on the telephone, _________ .