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We know today that the traditions of tribal art are more complex and less "primitive" than

its discoverers believed; we have even seen that the imitation of nature is by no means excluded from its aims. But the style. of these ritualistic objects could still serve as a common focus for that search for expressiveness, structure, and simplicity that the new movements had inherited from the experiments of the three lonely rebels: Van Gogh, Cezanne, and Gauguin.

The experiments of Expressionism are, perhaps, the easiest to explain in words. The term itself may not be happily chosen, for we know that we are all expressing ourselves in everything we do or leave undone, but the word became a convenient label because of its easily remembered contrast to Impressionism, and as a label it is quite useful. In one of his letters, Van Gogh had explained how he set about painting the portrait of a friend who was very dear to him. The conventional likeness was only the first stage. Having painted a "correct" portrait, he proceeded to change the colors and the setting.

Van Gogh was right in saying that the method he had chosen could be compared to that of the cartoonist. Cartoon had always been "expressionist", for the cartoonist plays with the likeness of his victim, and distorts it to express just what he feels about his fellow man. As long as these distortions of nature sailed under the flag of humor nobody seemed to find them difficult to understand. Humorous art was a field in which everything was permitted, because people did not approach it with prejudices. Yet there is nothing inconsistent about it. It is true that our feelings about things do color the way in which we see them and, even more, the forms which we remember. Everyone must have experienced how different the same place may look when we are happy and when we are sad.

What upset the public about the Expressionist art was, perhaps, not so much the fact that nature had been distorted as that the result led away from beauty. For the Expressionists felt so strongly about human suffering, poverty, violence and passion, that they were inclined to think that the insistence on harmony and beauty were only born out of a refusal to be honest. The art of the classical masters, of a Raphael or Correggio, seemed to them insincere and hypocritical. They wanted to face the bare facts of our existence, and to express their compassion for the disinherited and the ugly.

Expressionism is a(n)

A.artistic style. expressing the artist's inner experiences objectively.

B.marked trend characteristic of insisting on harmony and beauty.

C.new movement based on expressive style.

D.fundamental revolution in arts.

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更多“We know today that the traditi…”相关的问题
第1题

Today we know more about (). We’re better at preventing illness.

A.medicine

B.pollution

C.environment

D.population

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第2题
All that we really need to plot out the future of our universe are a few good measurements
. This does not mean that we can sit down today and outline the future course of the universe with anything like certainty. There are still too many things we don't know about the way the universe is put together. But we do know exacdy what information we need to fill in our knowledge, and we have a pretty good idea of how to go about getting it. Perhaps the best way to think of our present situation is to imagine a train coming into a switchyard(调车场). All of the switches(转辙器) are set before the train arrives, so that its path is completely determined. Some switches we can see, others we cannot. There is no ambiguity if we can see the setting of a switch; we can say with confidence that some possible futures will not materialize and others will. At the unseen switches, however, there is no such certainty. We know the train will take one of the tracks leading out, but we have no idea which one. The unseen switches are the true decision points in the future, and what happens when we arrive at them determines the entire subsequent course of events.

When we think about the future of the universe, we can see our "track" many billions of years into the future, but after that there are decision points to be dealt with and possible fates to consider. The goal of science is to reduce the ambiguity at the decision points and find the true road that will be followed.

According to the passage, it is difficult to be certain about the distant future of the universe because we______.

A.have too many conflicting theories

B.do not have enough funding to continue our research

C.are not sure how the universe is put together

D.have focused our investigations on the moon and planets

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第3题
Crocodiles only live where it is hot. They are found in India, Australia, Africa and Ameri
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The long-nosed crocodile is shy and timid and because of this, the people of West Africa sometimes catch it for food.

Many, many centuries ago, there were crocodiles in England. We know this because we have found their bones buried far down in the earth on which London is built. But the Britain of today is too cold for them to live in.

The female crocodile______.

A.buries her eggs

B.sits on her eggs

C.carries her eggs

D.looks after her eggs

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第4题
On a clear night you can see many stars in the sky. These stars are millions of miles away
. Are there living things on any of the stars? People have always thought about this question. They could not find the answer before now. Today scientists know more about space than ever before. Some machines can help them look for the answer.

How will scientists do this? People can' t go to the stars. The stars are far away. A person would take hundreds of years to the next star in a spaceship. So scientists are sending out radio signals. These signals travel in space at the speed of light. At that speed, radio signals will take 25 years to reach the next star. The signals ask "Is there anyone out here?". Living things in space must have machines to hear the signals. We will not get an answer to our signals for more than 50 years. However, scientists are already listening. Someone from space may be trying to send signals to us, too.

Scientists also have sent large telescopes into space. A telescope can make things look larger. The telescopes are going around the earth. They are looking for life on other worlds. In the next few years we may get an answer to the question, "Is there life in space.

People always thought about the question, ______.

A.How can scientists use machines to look for a star?

B.How far away are the stars?

C.How many years a person would take to go to the next star in a spaceship?

D.Is there life in space?

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第5题
Lily说今天她和父母都很忙,用英语怎么说()

A.We are all very busy today

B.We are all very careful today

C.We aren’t very busy today

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第6题
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A.Yes, they are

B.No, they are not

C.We don't know

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第7题
We usually walk______the river bank, but today I feel tired and won't walk______far.A.as l

We usually walk______the river bank, but today I feel tired and won't walk______far.

A.as long as; so

B.as far as; that

C.as often as; such

D.as soon as; very

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第8题
Many things make people think artists are weird and the weirdest may be this: artists' onl
y job is to explore emotions, and yet they choose to focus on the ones that feel bad.

This wasn't always so. The earliest forms of art, like painting and music, are those best suited for expressing joy. But somewhere in the 19th century, more artists began seeing happiness as insipid, phony or, worst of all, boring as we went from Wordsworth's daffodils to Baudelaire's flowers of evil.

You could argue that art became more skeptical of happiness because modern times have seen such misery. But it's not as if earlier times didn't know perpetual war, disaster and the massacre of innocents. The reason, in fact, may be just the opposite: there is too much damn happiness in the world today.

After all, what is the one modern form. of expression almost completely dedicated to depicting happiness? Advertising. The rise of anti-happy art almost exactly tracks the emergence of mass media, and with it, a commercial culture in which happiness is not just an ideal but an ideology.

People in earlier eras were surrounded by reminders of misery. They worked until exhausted, lived with few protections and died young. In the West, before mass communication and literacy, the most powerful mass medium was the church, which reminded worshippers that their souls were in peril and that they would someday be meat for worms. Given all this, they did not exactly need their art to be a bummer too.

Today the messages your average Westerner is bombarded with are not religious but commercial, and forever happy. Fast-food eaters, news anchors, text messengers, all smiling, smiling. Our magazines feature beaming celebrities and happy families in perfect homes. And since these messages have an agenda—to lure us to open our wallets to make the very idea of happiness seem unreliable. "Celebrate"! commanded the ads for the arthritis drug, before we found out it could in crease the risk of heart attacks.

What we forget—what our economy depends on is forgetting—is that happiness is more than pleasure without pain. The things that bring the greatest joy carry the greatest potential for loss and disappointment. Today, surrounded by promises of easy happiness, we need someone to tell us as religion once did, memento mori: remember that you will die, that everything ends, and that happiness comes not in denying this but in living with it. It's a message even more bitter than a clove cigarette, yet, somehow, a breath of fresh air.

By citing the example of poets Wordsworth and Baudelaire, the author intends to show that ______.

A.poetry is not as expressive of joy as painting or music

B.art grow out of both positive and negative feeling

C.poets today are less skeptical of happiness

D.artist have changed their focus of interest

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第9题
We didn't know his telephone number, otherwise we ______ him.A.had telephonedB.must have t

We didn't know his telephone number, otherwise we ______ him.

A.had telephoned

B.must have telephoned

C.would telephone

D.would have telephoned

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第10题
The first great cliché of the Internet was "Information wants to be free." The notion was
that no one should have to pay for "content" words and pictures and stuff like that and, in the friction-free world of cyberspace, no one would have to.

The reigning notion today is that the laws of economics are not, after all, suspended in cyberspace like the laws of gravity in outer space. Content needs to be paid for on the Web just as in any other medium. And it probably has to be paid for the same way most other things are paid for. by the people who use it. We tried charging the customers at Slate. It didn't work. Future experiments may be more successful. But meanwhile, let's look again at this notion that in every medium except the Internet, people pay for the content they consume. It's not really true.

TV is the most obvious case. A few weeks ago a producer from "Nightline" contacted Slate while researching a possible show on the crisis of content on the Internet. He wanted to know how on earth we could ever be a going business if we gave away our content for free. I asked how many people pay to watch "Nightline". Answer none. People pay for their cable or satellite transmission, and they pay for content on HBO, but "Nightline" and other broadcast programs thrive without a penny directly from viewers. There are plenty of differences, of course, and the ability of Web sites to support themselves on advertising is unproven. But "Nightline" itself disproves the notion that giving away content is suicidal.

Now, look at magazines. The money that magazine subscribers pay often doesn't even cover the cost of persuading them to subscribe. A glossy monthly will happily send out $20 of junk mail—sometimes far more to find one subscriber who will pay $12 or $15 for a yearly subscription. Why? Partly in the hope that she or he will renew again and again until these costs are covered. But for many magazines including profitable ones—the average subscriber never pays back the cost of finding, signing and keeping him or her. The magazines need these subscribers in order to sell advertising.

Most leading print magazines would happily send you their product for free, if they had any way of knowing (and proving to advertisers) that you read it. Advertisers figure, reasonably, that folks who pay for a magazine are more likely to read it, and maybe see their ad, than those who don't. So magazines make you pay, even if it costs them more than they get from you.

This madcap logic doesn't apply on the Internet, where advertisers pay only for ads that have definitely appeared in front of someone's "eyeballs". They can even know exactly how many people have clicked on their ads. So far advertisers have been insufficiently grateful for this advantage. But whether they come around or not, there will never be a need on the Internet to make you pay just to prove that you're willing. So maybe the Internet's first great cliché had it exactly backward: Information has been free all along. It's the Internet that wants to enslave it.

The predominant idea of today is that

A.information should be free in cyberspace.

B.content on the Web should be paid for.

C.the laws of economics are not applicable to cyberspace.

D.the laws of economics are as outdated as the laws of gravity.

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第11题
We didn't know his telephone number, otherwise we______him.A.would telephoneB.would have t

We didn't know his telephone number, otherwise we______him.

A.would telephone

B.would have telephoned

C.had telephoned

D.must have telephoned

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