[考研类试卷]2016年南京师范大学翻译硕士英语真题试卷及答案与解析.doc

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1、2016 年南京师范大学翻译硕士英语真题试卷及答案与解析一、Vocabulary1 I cant decide what to do. Ill _it and let you know tomorrow.（A）sleep for（B） sleep off（C） sleep on（D）sleep out of2 In the _of the hurricane, many peoples homes were destroyed.（A）result（B） aftermath（C） consequence（D）upshot3 In the light from the hall, her hair

2、 had a golden_.（A）gleam（B） glisten（C） glimmer（D）glare4 To my mind, Mark Twain was _the large man of his time.（A）beyond the question（B） beyond question（C） beyond the doubt（D）out of the question5 The _that democracies do not fight each other is based on a tiny historical sample.（A）propagation（B） prepo

3、sition（C） proposal（D）proposition6 The roof _under the weight of the snow.（A）fell（B） submerged（C） collapsed（D）descended7 Which of the following words can NOT be used to complete “With urbanization the _between rich and poor sharpened“?（A）grudge（B） antagonism（C） detestation（D）hatred8 The moon was cast

4、ing a rainbow through the _from the waterfall.（A）spread（B） spray（C） scatter（D）strew9 His family was subjected to a (n) _attack by the gang.（A）tedious（B） hideous（C） evil（D）notorious10 The country was on the _of becoming prosperous and successful.（A）brim（B） rim（C） edge（D）verge11 Which of the following

5、 sentences is INCORRECT?（A）All his lectures are very interesting.（B） Half their savings were gone.（C） Many his friends came to the party.（D）Both his sisters are nurses.12 Which of the following words can NOT be used to complete “Weve seen the film_“?（A）before（B） recently（C） lately（D）yet13 _should no

6、t become a serious disadvantage in life and work.（A）To be not tall（B） Not being tall（C） Being not tall（D）Not to be tall14 They stood chatting together as easily and naturally as_.（A）it could be（B） could be（C） it was（D）was15 The following are all correct responses to “Who told the news to the teacher

7、?“ EXCEPT_.（A）Jim did this（B） Jim did so（C） Jim did that（D）Jim did16 In his plays, Shakespeare _his characters live through their language.（A）would make（B） had made（C） has made（D）makes17 The square itself is five hundred yards wide, five times _the size of St. Peters in Rome.（A）/（B） that of（C） which

8、 is（D）of18 _dull he may be, he is certainly a very successful top executive.（A）Although（B） Whatever（C） As（D）However19 If only I _play the guitar as well as you!（A）would（B） could（C） should（D）might20 The party, _I was the guest of honor, was extremely enjoyable.（A）by which（B） for which（C） to which（D）a

9、t which二、Reading Comprehension20 Yet the difference in tone 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. Reli

10、gions 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,

11、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 wei

12、ghting 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

13、 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 depe

14、nds 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 goal or caring for the ultimate justification of the instinctive aims. Reli

15、gion 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 pur

16、suit 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 relig

17、ions 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 migh

18、t have been really cured by well-directed effort. The Greek 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

19、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 moral

20、ity 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

21、 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 imaginat

22、ive 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 good. The condition and the aims of life are both represented in religion poetically, but this poetry tends

23、 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

24、 unchecked poetical conceits.21 As used in the passage, the author would define “wisdom“ as_.（A）the pursuit of rationality through imagination（B） an unemotional search for the truth（C） a purposeful and unbiased quest for what is best（D）a short-sighted way of pursuing happiness22 Which of the followi

25、ng statements is NOT TRUE?（A）Religion seeks the truth through imagination, reason, in its search, utilizes the emotions.（B） Religion has proved an ineffective tool in solving mans problems.（C） Science seeks a piecemeal solution to mans questions.（D）The functions of philosophy and reason are the same

26、.23 According to the author, science differs from religion in that_.（A）it is unaware of ultimate goals（B） it is unimaginative（C） its findings are exact and final（D）it resembles society and art24 The author states that religion differs from rationality in that_.（A）it relies on intuition rather than r

27、easoning（B） it is not concerned with the ultimate justification of its instinctive aims（C） it has disappointed mankind（D）it has inspired mankind25 According to the author, the pursuit of religion has proved to be_.（A）imaginative（B） a provider of hope for the future（C） a highly intellectual activity（

28、D）ineffectual25 In some countries where racial prejudice is acute, violence has so come to be taken for granted as a means of solving differences, that it is not even questioned. There are countries where the white man imposes his rule by brute force; there are countries where the black man protests

29、 by setting fire to cities and by looting and pillaging. Important people on both sides, who would in other respects appear to be reasonable men, get up and calmly argue in favor of violence as if it were a legitimate solution, like any other. What is really frightening, what really fills you with d

30、espair, is the realization that when it comes to the crunch, we have made no actual progress at all. We may wear collars and ties instead of war-paint, but our instincts remain basically unchanged. The whole of the recorded history of the human race, that tedious documentation of violence, has taugh

31、t us absolutely nothing. We have still not learnt that violence never solves a problem but makes it more acute. The sheer horror, the bloodshed, the suffering mean nothing. No solution ever comes to light the morning after when we dismally contemplate the smoking ruins and wonder what hit us.The tru

32、ly reasonable men who know where the solutions lie are finding it harder and harder to get a hearing. They are despised, mistrusted and even persecuted by their own kind because they advocate such apparently outrageous things as law enforcement. If half the energy that goes into violent acts were pu

33、t to good use, if our efforts were directed at cleaning up the slums and ghettos, at improving living-standards and providing education and employment for all, we would have gone a long way to arriving at a solution. Our strength is sapped by having to mop up the mess that violence leaves in its wak

34、e. In a well-directed effort, it would not be impossible to fulfill the ideals of a stable social program. The benefits that can be derived from constructive solutions are everywhere apparent in the world around us. Genuine and lasting solutions are always possible, providing we work within the fram

35、ework of the law.Before we can even begin to contemplate peaceful co-existence between the races, we must appreciate each others problems. And to do this, we must learn about them: it is a simple exercise in communication, in exchanging information. “Talk, talk, talk,“ the advocates of violence say,

36、 “all you ever do is talk, and we are none the wiser.“ Its rather like the story of the famous barrister who painstakingly explained his case to the judge. After listening to a lengthy argument the judge complained that after all this talk, he was none the wiser. “Possible, my lord,“ the barrister r

37、eplied, “none the wiser, but surely far better informed.“ Knowledge is the necessary prerequisite to wisdom: the knowledge that violence creates the evils it pretends to solve.26 What is the best title for this passage?（A）Advocating Violence.（B） Violence Can Do Nothing to Diminish Race Prejudice.（C）

38、 Important People on Both Sides See Violence As a Legitimate Solution.（D）The Instincts of Human Race Are Thirsty for Violence.27 Recorded history has taught us_.（A）violence never solves anything（B） nothing（C） the bloodshed means nothing（D）everything28 It can be inferred that truly reasonable men_.（A

39、）cant get a hearing（B） are looked down upon（C） are persecuted（D）have difficulty in advocating law enforcement29 “ He was none the wiser“ means_.（A）he was not at all wise in listening（B） he was not at all wiser than nothing before（C） he gains nothing after listening（D）he makes no sense of the argumen

40、t30 According the author the best way to solve race prejudice is_.（A）law enforcement（B） knowledge（C） nonviolence（D）mopping up the violent mess30 A bilingual person is someone who speaks two languages. A person who speaks more than two languages is called “multilingual“ (although the term “bilinguali

41、sm“ can be used for both situations). Multilingualism isnt unusual; in fact, its the norm for most of the worlds societies. Its possible for a person to know and use three, four, or even more languages fluently.People may become bilingual either by acquiring two languages at the same time in childho

42、od or by learning a second language sometime after acquiring their first language. Many bilingual people grow up speaking two languages. Often in America such people are the children of immigrants; these children grow up speaking their parents native language in their childhood home while speaking E

43、nglish at school. Many bilinguals, however, are not immigrants; it is not uncommon for people born in the U. S. to speak English at school or work and another language at home. Children can also become bilingual if their parents speak more than one language to them, or if some other significant pers

44、on in their life (such as a grandparent or caretaker) speaks to them consistently in another language. Sometimes a child will grow up in a household in which each parent speaks a different language; in that case, the child may learn to speak to each parent in that parents language. In short, a young

45、 child who is regularly exposed to two languages from an early age will most likely become a fluent native speaker of both languages. The exposure must involve interaction; a child growing up in an English-speaking household who is exposed to Spanish only through Spanish-language television wont bec

46、ome a Spanish-English bilingual, but a child who is regularly spoken to in both English and Spanish will.It is also possible to learn a second language sometime after early childhood, but the older you get, the harder it is to learn to speak a new language as well as a native speaker. Many linguists

47、 believe there is a “critical period“ (lasting roughly from birth until puberty) during which a child can easily acquire any language that he or she is regularly exposed to. Under this view, the structure of the brain changes at puberty, and after that it becomes harder to learn a new language. This

48、 means that it is much easier to learn a second language during childhood than as an adult.In some countries, nearly everybody is bilingual or multilingual. In parts of India, for example, a small child usually knows several languages. In many European countries, children are encouraged to learn a s

49、econd language typically English. In fact, the U. S. is quite unusual among the countries of the world in that many of its citizens speak only English, and they are rarely encouraged to become fluent in any other language.There is no evidence to suggest that its any harder for a child to acquire two languages than it is for the child to acquire one language. As long as people are regularly speaking with the child in both language