题目内容
（请给出正确答案）
We human beings usually express our thoughts ______ words.
A．through means of
B．by means of
C．through means of
D．by mean of
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更多“We human beings usually expres…”相关的问题
From what is said in the passage we can conclude that______.
A．some animals do have intelligence to some extent
B．chimps can be taught to use human language if enough time is given
C．chimps can even give some particular signs to express what they want
D．chimps can be as creative as human beings
Part A
Directions: Read the following four texts. Answer the questions below each text by choosing A, B, C or D. (40 points)
Whether or not animals feel is not altogether an easy question to answer. A human being has direct awareness only of the pains which he himself suffers. Our knowledge of the pains even of other human beings is only an inference from their words, and to a lesser extent their behaviors. Animals cannot tell us what they feel. We can, of course, study their bodily reactions to the kind of stimuli which would be painful to human beings and this has often been done. When such stimuli are applied to animals, their pupils dilate, their pulse rate and blood pressure rise, they may withdraw the stimulated limb and they may make struggling movements. Nevertheless it has been pointed out that none of these reactions can safely be taken as indications that the animal experiences pain because they can all be evoked when the parts of the body stimulated have been isolated from the higher nervous centres. Furthermore, when disease produces such an isolation in human beings the corresponding stimuli are painless. We must therefore look for other evidence as the capacity of animals to experience pain.
Basically, all the nervous elements which underlie the experience of pain by human beings are to be found in all mammalian vertebrates at least; this is hardly surprising as pain is a response to a potentially harmful stimulus and is therefore of great biological importance for survival. Is there any reason, then, for supposing that animals, though equipped with all the necessary neurological structures, do not experience pain？ Such a view would seem to presuppose a profound qualitative difference in the mental life of animals and men. The difference between the human and subhuman nervous system lies chiefly in the much greater development of the human forebrain. This would be significant in the present context only if there were reason to believe that it alone was correlated with the occurrence of conscious experiences. But much of our knowledge of the nervous regulation of consciousness is derived from experiments on animals.
In everyday life we take it for granted that animals see and hear, and there seems no reason to suppose that they do not feel pain. So, while the reactions of the pupils, pulse rate and blood pressure mentioned above can in exceptional circumstances occur without the conscious experience of pain, it seems likely that in the intact animal they are indications that pain is being experienced.
Our knowledge of the pains animals feel can be obtained through
A．an inference from their words.
B．study of their direct awareness of the pains.
C．study of their reaction to pain causing stimuli.
D．an inference from their behavior.
All human societies
A．celebrate the three main events in life, but in different ways
B．are not affected by these three events
C．Celebrate these three events in exactly the same way
D．are the same
Our culture lets us make up for having lost our strength, claws, long teeth, and other defenses. Instead, We use tools, cooperate with one another, and communicate in language. But these aspects of human behavior, or "culture", can also be found in the lives of certain animals.
We used to think that the ability to use tools was the dividing line between human beings and other animals. Lately, however, we have found that this is not the case. Chimpanzees can not only use tools but actually make tools themselves. This is a major step up from simply picking up a handy object and using it. For example, chimps have been seen stripping the leaves and twigs off a branch, then putting it into a termite nest. When the termites bite at the stick, the chimp removes it and eats them off the end—not unlike our use of a fork!
For some time we thought that although human beings learned their culture, animals couldn't be taught such behavior. Or even if they could learn, they would not teach one another in the way people do. This too has proven to be untrue. A group of Japanese monkeys was studied at the Kyoto University Monkey Centre in Japan. They were given sweet potatoes by scientists who wanted to attract them to the shore of an island. One day a young female began to wash her sweet potato to get rid of the sand. This practice soon spread through out the group. It became, learned behavior, not 'from humans but from other monkeys. Now almost all monkeys who have not come into contact with this group do not. Thus we have a "cultural" difference among animals.
We have ruled out tool use and invention as ways of telling animal behavior. from human behavior. We have also ruled out learning and sharing of behavior. Yet we still have held out the last feature—language. But even the use of language can no longer separate human culture from animal culture. Attempts to teach apes to speak have failed. However, this is because apes do not have the proper vocal organs. But teaching them language has been very successful if we are willing to accept another forms rather than just the spoken word. Two psychologists trained a chimpanzee named Washoe to use Standard American Sign Language. This is the same language used by deaf people. In this language, "talk" is made through gestures, and not by spelling out words with individual letters. By the time she was five years old, Washoe had a vocabulary of 130 signs. Also, she could put them together in new ways that had not been taught her originally. This means she could create language and not just copy it. She creates her own sentences that have real meaning. This has allowed two-way talk. It permits more than one-way command and response.
Of course, there are limits to the culture of animals. As far as we know, no ape has formed social institutions such as religion, law, or economics. Also, some chimps may be able to learn sign language; but this form. of language is limited in its ability to communicate abstract ideas. Yet with a spoken language we can communicate our entire culture to anyone else who knows that language. Perhaps the most important thing we have learned from studies of other animals is that the line dividing us from them is not as clear as we used to think.
The passage mainly tells us about______.
A．the history of animal learning
B．the difference between animals' culture and that of human beings
C．the various aspects of animals culture
D．the dividing line between animals and human beings
Text 4
Anthropology is the study of human beings as creatures of society. It fastens its attention upon those physical characteristics and industrial techniques, those conventions and values, which distinguish one community from all others that belong to a different tradition.
The distinguishing mark of anthropology among the social sciences is that it includes for serious study more other societies than our own. For its purposes any social regulation of mating and reproduction is as significant as our own, though it may be that of the Sea Dyaks, and have no possible historical relation to that of our civilization. To the anthropologist, our customs and those of a New Guinea tribe are two possible social schemes for dealing with a common problem, arid in so far as he remains an anthropologist he is bound to avoid any weighting of one in favor of the other, lie is interested in human behavior, not as it is shaped by one tradition, our own, but as it has been shaped by any tradition whatsoever. He is interested in a wide range of custom that is found in various cultures, and his object is to understand the way in which these cultures change and differentiated, the different forms through which they express themselves and the manner in which the customs of any peoples function in the lives of the individuals.
Now custom has not been commonly regarded as a subject of any great moment. The inner workings of our own brains we feel to be uniquely worthy of investigation, but custom, we have a way of thinking, is behavior. at its most commonplace. As a matter of fact, it is the other way round. Traditional custom is a mass of detailed behavior. more astonishing than what any one person can ever evolve in individual actions. Yet that is a rather trivial aspect of the matter. The fact of first rate importance is the predominant role that custom plays in experience and belief, and the very great varieties it may manifest.
36. According to the passage, we can say that anthropology ______.
A)can deal with human beings as one group of the creatures in the living world
B) can reveal an enormous diversity of traditions
C) can provide insights into the relationship between human beings and nature
D) can distinguish the human race from other creatures
If human cloning becomes possible—and since the birth of a sheep called Dolly, (3)_____ doubt that it will be feasible to clone a person by 2025—even the link between sex organs and reproduction (4)_____. You will then be able to take a cutting from your body and grow a new person, (5)_____ you were a willow tree.
(6)_____, we have already divorced sex from reproduction. In the 1960s, the contraceptive pill freed women to enjoy sex for its own sake. (7)_____, greater tolerance of homosexuality signaled society's acceptance of non-reproductive sex of another sort. These changes are only continuations of a (8)_____ that started perhaps a million years ago.
Human beings (9)_____ the interest in infertile, social sex with a few other species: dolphins, apes and some birds. But (10)_____ sex is too good for human beings to (11)_____, more and more people will abandon it as a (12)_____ of reproduction.
In the modern world, you can (13)_____ have sex and parenthood without suffering the bit (14)_____. Some Hollywood actresses (15)_____ the urge for mothering by electing to adopt children (16)_____ spoil their figures (as they see it) by childbearing. For people as beautiful as this, the temptation to (17)_____ a clone (reared in a surrogate womb) could one day be (18)_____.
However, human cloning and designer babies are probably not (19)_____. Even assuming that the procedures are judged safe and efficient in farm animals, still a long way off, they will be heavily (20)_____, if not banned, by many governments for human beings.
A．hundreds of thousands
B．hundred of thousands
C．hundreds of thousand
D．hundred of thousand
to each other.
1 was walking in the park with a friend recently, and his mobile phone rang, interrupting our conversation. There we were, walking and talking on a beautiful sunny day and - poof! -1 was cut off as if I had become absent from the conversation.
The park was filled with people talking on their cell phones. They were passing people without looking at them, saying hello, noticing their babies or stopping to pat their dogs. It seems that the limitless electronic voice is preferred to human contact.
The telephone is used to connect you to the absent. Now it makes people feel absent.
Recently l was in a car with three friends. The driver hushed the rest of us because he could not hear the person on the other end of his cell phone. There we were, four friends driving down the highway, unable to talk to each other because of the small thing designed to make communication easier.
Why is it that the more connected we get, the more disconnected I feel？ Every advance in communication technology is a setback(退步) to the closeness of human interaction.
With e-mail and instant message over the Internet, we can now communicate without seeing or talking to one another. With voice mail, you can make entire conversations without ever reaching anyone. If my mom has a question, Ijust leave the answer on her machine.
As almost every contact between human beings gets automatic, the emotional Distance index goes up. Pumping gas at the station？ Why say good-morning to the assistant when you can swipe you credit card at the pump and save yourself the bother of human contact？
Making a deposit at the bank？ Why talk to the clerk who lives in the neighborhood when you Ctin put your Ctird into the ATM l More and more, I find myself hiding behind e-mail to do a job meant for conversation orbeing relieved that voice mail picked up because I didn’t really have time to talk.
The technology devoted to helping me keep in touch is making me lonelier. I own a mobile phone, an ATM card, a voice-mail telephone, and an e-mail account.
Giving them up isn’t a choice. They are great for what they are intended to do. It’s their unintended results that make me upset. What good is all this gee-whiz technology if there isno one in the room to hear you crying out Gee whiz ？
26.The author’s experience of walking in a park with a friend recently made him feel ().
A.unhappy
B.funny
C.wonderful
27.According to the author, human contact in a park means ().
A.Iookmg at each other and saying hello when passing
B.noticing their babies and stopping to pat their dogs
C.both A and B
28.According to the author, the more connected we get in communication technology, the () we are.
A.more automatic
B.easier
C.more disconnected
29.What are the examples the author gives to explain his idea that every advance in communication technology is a setback to the closeness of human interaction？()
A.With e-mail and instant message over the Internet, we can now communicate without seeing or talking to one another
B.With voice mail, you can make entire conversations without ever reaching anyone
C.Both A and B
30.What is the unintended result of communication technology, according to the author？()
A.It makes communication easier and conversation possible everywhere
B.It actually creates a distance between people instead of bringing them together
C.It makes every contact between human beings automatic and makes people Feel connected
Despite its popularity, this view of human nature is wrong. While human beings may have a basic desire to strive towards something, there is nothing inevitable about material goods. There are numerous examples of societies in which things have played a highly restricted rule. In medieval Europe, the acquisition of goods was relatively unimportant. The common people, whose lives were surely poor by modern standards, showed strong preferences for leisure rather than money. In the nineteenth-and early twentieth-century United States, there is also considerable evidence that many working people also exhibited a restricted appetite for material goods.
Materialism is not a basic trait of human nature, but a specific product of capitalism. With the development of the market system, materialism "spilled over", for the first time, beyond the circles of the rich. The growth of the middle class created a large group of potential buyers and the possibility that mass culture could be oriented around material goods. This process can be seen not only in historical experiences but is now going on in some parts of the developing world, where the growth of a large middle class has contributed to extensive materialism and the breakdown of traditional values.
In the United States, the turning point was the 1920s—the point at which the "psychology of shortage" gave way to the "psychology of abundance". This was a crucial period for the development of modern materialism. Economy and discipline were out; waste and excess were in. Materialism flourished—both as a social ideology and in terms of high rates of real spending. In the midst of all this buying, we can detect the origins of modern consumer discontent.
This was the decade during which the American dream, or what was then called "the American standard of living", captured the nation's imagination. But it was always something of an illusion. Americans complained about items they could not afford—despite the fact that in the 1920s most families had telephones, virtually all had purchased life insurance, two-thirds owned their own homes and took vacations, and over half had motor cars.
The discontent expressed by many Americans was promoted—and to a certain extent even created—by manufacturers. The explosion of consumer credit made the task easier, as automobiles, radios, electric refrigerators, washing machines—even jewelry and foreign travel—could be paid for in installments. By the end of the 1920s, 60 percent of cars, radios, and furniture were being purchased this way. The ability to buy without actually having money helped encourage a climate of instant satisfaction, expanding expectations, and ultimately, materialism.
We can learn from the first 2 paragraphs that ______.
A．the quest for material goods is the basic character of human beings
B．there's little we can do about the quest for material goods
C．in many cases, the function of material goods is very limited in the society
D．the common people tend to prefer leisure to money
Secondly, it is said that computers "only do what they are told", that they have to be programmed for every computation they undertake. But I do not believe that I was born with an innate ability to solve quadratic equations or to identify common members of the Britain flora: I, too, had to be programmed for these activities, but I happened to call my programmers by different names, such as "schoolteacher", "lecture" or "professor".
Lastly, we are told that computers, unlike human beings, cannot interpret their own results. But interpretation is always of one set of information in the light of another set of information: it consists simply of finding the joint pattern in two sets of data. The mathematics of doing this is cumbersome but well known; the computer would be perfectly willing to do the job if asked.
What is the author's attitude towards "the recurrent theme of the omniscient computer" which will ultimately take over the ordering of human life and affairs？
A．He supports it.
B．He shows his objection.
C．Not definitely expressed.
D．He shows ambivalence.
