2018届常州武进区高三英语期中试卷（配答案） - 图文

C

The Bible begins with the creation of the world. As a consequence, in traditional Western thought the world is assumed to have been created by God. The Earth is associated with whatever is impermanent, imperfect, bodily and sinful. Heaven is the sphere of the permanent, perfect, spiritual and holy.

Traditional Chinese thought has no place for the idea of a creation. What exists has always existed and shall always do so. Accordingly there is no concept of necessary “improvement” or “correction” of the creation through such means as a Last Judgment.

Things are as they are simply because that is the way they are. The natural principle of order, common to all that exists, is called the Way (dao). The Way is not some sort of law or pattern that God or prophets (先知) forced on what exists. It reveals itself in the ongoing process of historical existence.

The Way is present not only in the physical world of nature --- where it expresses itself in the alternation of the seasons and in the growth cycle of plants and animals --- but also in the life of human society: a normal system of mutual (相互的) relations between humans. It implies loyalty of the subject to the ruler, obedience (顺从) of children to their parents, mutual reliability between friends, and so on. The norms of morality are thought to be in all persons from birth.

There is no such thing as an anti-Way, tempting(引诱) mankind into error. There is no such thing as a struggle between Light and Darkness, or between God and Evil. Crimes and misdeeds are seen as the result of an evil arising from stupidity, caused by the confusing influence of desires. Desires are normal, but must be kept under control.

____①____ As long as all people conduct themselves according to the one correct and normal Way, order (zhi) will be popular in society. Otherwise disorder (luan) will result. ____②____ People easily let themselves be tempted into forgetting morality in search of their own private aims, thus ignoring the “difference between human beings and wild beasts”. ____③____ Chinese thinkers were strongly worried about the horrors of misused and arbitrary power, of violence and of war. For them these things were Hell enough. ____④____ Blessedness, for Chinese thinkers, is not a condition to be hoped for after death, but in life on Earth in a well-ordered society. There is no Paradise other than what is brought about here and now by man on Earth.

61. In the Chinese view, the Way (dao) is a thought that _____. A. only exists in the life of human society B. has a link with creation of everything C. attaches importance to individual rights D. suggests everything obeys natural laws

62. Which of the following statements are less likely to fit into the Chinese frameworks of thinking? A. The Earth can be holy Heaven if it achieves order. B. Desires are what tempts people into Darkness and Evil. C. Paradise can be now and here in a well-ordered society. D. People behave according to the natural principle of order.

63. Where would the sentence “Traditional Chinese thought is acutely aware of how fragile a thing an orderly

society is.” best fit? A. ① B. ② C. ③ D. ④ 64. How does the author develop the passage? A. By comparing traditional western and Chinese thoughts B. By explaining principles behind people’s misbehaviors C. By distinguishing order (zhi) and disorder (luan) D. By describing a historical process of the Way

高三英语 第5页 （共10页）

D

Although Bertha Young was thirty she still had moments like this when she wanted to run instead of walk, to take dancing steps on and off the pavement, to throw something up in the air and catch it again, or to stand still and laugh at --- nothing --- at nothing, simply.

What can you do if you are thirty and, turning the corner of your own street, you are overcome, suddenly by a feeling of happiness --- absolute happiness!

Oh, is there no way you can express it without being “drunk and disorderly”? How stupid civilisation is! Why be given a body if you have to keep it shut up in a case like a rare, rare fiddle (小提琴)?

“No, that about the fiddle is not quite what I mean,” she thought, running up the steps and feeling in her bag for the key --- she’d forgotten it, as usual --- and rattling the letter-box. “It’s not what I mean, because --- Thank you, Mary” --- she went into the hall. “Is nurse back?”

“Yes, M’m.”

I’ll go upstairs.” And she ran upstairs to the nursery.

Nurse sat at a low table giving Little B her supper after her bath. The baby looked up when she saw her mother and began to jump.

“Now, my lovey, eat it up like a good girl,” said nurse, setting her lips in a way that Bertha knew, and that meant she had come into the nursery at another wrong moment.

“Has she been good, Nanny?”

“She’s been a little sweet all the afternoon,” whispered Nanny. “We went to the park and I sat down on a chair and took her out of the pram (婴儿车) and a big dog came along and she pulled its ear. Oh, you should have seen her.”

Bertha wanted to ask if it wasn’t rather dangerous to let her pull a strange dog’s ear. But she did not dare to. She stood watching them, her hands by her side, like the poor little girl in front of the rich girl with the doll. The baby looked up at her again, stared, and then smiled so charmingly that Bertha couldn’t help crying: “Oh, Nanny, do let me finish giving her her supper while you put the bath things away.

“Well, M’m, she oughtn’t to be changed hands while she’s eating,” said Nanny, still whispering. “It unsettles her; it’s very likely to upset her.”

How absurd it was. Why have a baby if it has to be kept --- not in a case like a rare, rare fiddle --- but in another woman’s arms?

“Oh, I must!” said she.

Very offended, Nanny handed her over.

“Now, don’t excite her after her supper. You know you do, M’m. And I have such a time with her after!” Thank heaven! Nanny went out of the room with the bath towels.

“Now I’ve got you to myself, my little precious,” said Bertha, as the baby leaned against her.

She ate delightfully, holding up her lips for the spoon and then waving her hands. Sometimes she wouldn’t let the spoon go; and sometimes, just as Bertha had filled it, she waved it away to the four winds.

When the soup was finished Bertha turned round to the fire. “You’re nice --- you’re very nice!” said she, kissing her warm baby. “I’m fond of you. I like you.”

And indeed, she loved Little B so much --- her neck as she bent forward, her pretty toes as they shone transparent in the firelight --- that all her feeling of happiness came back again, and again she didn’t know how to express it --- what to do with it.

“You’re wanted on the telephone,” said Nanny, coming back in victory and seizing her Little B.

65. In paragraph 3 and 15, a “rare, rare fiddle” is used to show that _____. A. Bertha is frustrated by not feeling free to express her musical talents B. wealthy mothers are not allowed to look after their children C. Bertha considers her baby girl an extraordinary child D. people of a certain age are expected to follow a certain code of behavior

高三英语 第6页 （共10页）

66. Nanny’s facial expression on seeing Bertha’s arrival in the nursery suggests _____ A. a vain attempt to hide her joy at seeing Bertha B. fear of dismissal from her job for untidy nursery C. dislike for Bertha’s ill-timed visits to the nursery D. a relief as she can at last eat her supper

67. What does the underlined sentence in Paragraph 11 imply? A. Bertha wishes to have care-giving time with her baby B. Bertha lacks emotional and psychological strength C. Bertha desires a closer relationship with Nanny D. Bertha suffers from an unrealistic hope of having more babies

68. Which of the following best describes the relationship between Bertha and Nanny? A. Bertha feels that Nanny is a competent nurse and will do anything to liberate her from chores. B. Nanny considers herself the baby’s primary caregiver and Bertha just an occasional visitor.

C. Bertha prefers to leave the child in Nanny’s care so that she can fulfill her inappropriate fantasies. D. Nanny is tired of working hard for Bertha and would like to find other pleasant employment. 69. In Nanny’s eyes, what was Bertha like? A. She is a kind employer but a strict mother. B. She is a thoughtless person and inexperienced mother. C. She is excited and is always lost in her overactive imagination. D. She is forgetful and has no sense of class distinctions in society.

70. Which of the following sentences best describes Nanny’s possessiveness (占有欲)?

A. “She’s been a little sweet all the afternoon,” whispered Nanny. “.... Oh, you should have seen her.” B. “Now, my lovey, eat it up like a good girl,” said nurse, setting her lips in a way that Bertha knew ...

C. “Now, don’t excite her after her supper. You know you do, M’m. And I have such a time with her after!” D. “You’re wanted on the telephone,” said Nanny, coming back in victory and seizing her Little B.

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There’s a contradiction in the way many of us behave online: we know we’re being watched all the time, and disapprove of the monitor by Google and the government. But the bounds of what’s considered too personal to be uploaded or shared online seems to shrink by the day.

I complain about the lack of privacy, for example, and yet I willingly and routinely trade it for convenience. I no longer run the risk of unforeseen delays on public transport; Google Maps will inform me of the fastest route to my destination; I no longer need to remember my friends’ birthdays; Facebook will urge me, and invariably appeal to me to post an update to remind people I exist. All I have to do is make my location, habits and beliefs transparent to their parent companies whenever they choose to check in on me.

So what’s going on? “Visibility is a trap,” explained the French philosopher Michel Foucault in Discipline and Punish: the Birth of the Prison (1975). Allowing oneself to be watched, and learning to watch others, is both attractive and dangerous. He took for example “Panopticon”, a prison where prisoners were observed from a tower manned by an invisible occupant. The prisoners would believe in the presence of the mysterious watchman, whether or not anyone was actually inside, and behave themselves.

According to Foucault, the dynamics of the Panopticon are similar to how generally people self-monitor in society. In the presence of ever-watching witness, people police themselves. They don’t know what the observers are looking for, or what the punishments are for disobedience (不顺从). But they willingly accept and follow this invisible discipline.

Foucault claimed that such monitoring is worrisome, not just because of what companies and states might do with our data, but because the act of watching is itself a terrible exercise of power, which may influence behavior without our fully realizing it.

高三英语 第7页 （共10页）

But something’s not right here. Why does the self-display continue when we are sure that we are watched from everywhere and nowhere?

Social media provides a public space that often operates more like a private one, where many people hold the belief that there they won’t suffer the consequences of what they say online, as if protected by technology.

Plato would be alarmed by the lack of shame online. His point about moral knowledge is this: we already know the right way to live a just and fulfilling life, but are constantly distracted(转移) from that noble aim. For him, then, shame helps us be true to ourselves and to pay attention to the moral knowledge within. A man without shame, Plato says, is a slave to desire — for material goods, power, fame, respect. Such desire, by its nature, cannot be satisfied. Phenomenon While people hate being monitored, the 71 of privacy is gradually becoming a more serious problem. I complain about the lack of privacy but still exchange it for convenience. * I 72 on Google maps for the fastest route to avoid delays on public transport. My experience convenience * Facebook will remind me of my friends’ birthdays, and appeal to me to be updated. I must make my 73 information available to relevant companies. cost Idea: Visibility is a trap. An analogy: * In the Panopticon, prisoners behave themselves just because they believed they were watched by an 74 watchman. * In real life, the way people self-monitor 75 the dynamics of the Panopticon. They willingly follow the invisible discipline. Worries: Our data may be 76 and monitoring may influence us to change our behavior 77 . Reasons for contraction Conclusion

Though being watched, self-display continues because some netizens think that they don’t need to take 78 for what they say online. *Shame is essential in leading a just and fulfilling life. *Shame helps us stay true to ourselves and focus on our 79 . *Shame can 80 us being a slave to desires for fame and fortune. Michel Foucault’s explanations 高三英语 第8页 （共10页）