2009年考研英语考前必做模拟题（二）—3
Great emotional and intellectual resources are demanded in quarrels; stamina helps, as does a capacity for obsession. But no one is born a good quarreler, the craft must be learned.
There are two generally recognized apprenticeships. First, and universally preferred, is likely to grow up failing to understand that quarrels, unlike arguments, are not about anything, least of all the pursuit of truth. The apparent subject of a quarrel is a mere pretext; the real business is the quarrel itself.
Essentially, adversaries in a quarrel age out to establish or rescue their dignity. Hence the elementary principle: anything may be said. The unschooled, may spend an hour with knocking heart, sifting the consequences of calling this old acquaintance a lying fraud.
Those who miss their first apprenticeship may care to enroll in the second, the bad marriage. This can be perilous for the neophyte; the mutual intimacy of spouses makes them at once more vulnerable and more dangerous in attack. Once sex is involved, the stakes are higher all round. And there is an unspoken rule that those who love, or have loved, one another are granted a license for unlimited beastliness such as is denied to mere sworn enemies. For all that some of our most tenacious black belt quarrelers have come to it late in life and mastered every throw.
A quarrel may last years. Among brooding types with time on their hands, like writers, half a lifetime is not uncommon. In its most refined form, a quarrel may consist of the participants not talking to each other. They will need to scheme laboriously to appear in public together to register their silence.
Brief, violent quarrels are also known as rows. In all cases the essential ingredient remains the same; the original cause must be forgotten as possible. From here on, dignity, pride, self?esteem, honor is quarrelling, like jealousy, is an ail?consuming business, virtually a profession. For the quarreler's very self?hood is on the line. To lose an argument is a brief disappointment, much like losing a game of tennis; but to be crushed in a quarrel rather bite off your tongue and spread it at your opponent's feet.
31. According to the passage, which is false?
\[A\] It is a good way to establish or rescue one's dignity through quarrel.
\[B\] Quarrel is very different from argument.
\[C\] Spouses can benefit little from quarrel.
\[D\] Quarrel is not an instinct of human being.
32. What does the expression “rainy afternoon” （2nd paragraph） mean about brothers and sisters?
\[A\] Had to play at home. \[B\] Felt depressed.
\[C\] Were quarrelling. \[D\] Got the only chance to stay together.
33. The author implies that.
\[A\] an excellent quarreler must be trained through two phrases
\[B\] in people's whole life, there are two periods full of quarreling
\[C\] quarrel is much like argument
\[D\] all people like quarreling
34.Which is the difference between a quarrel and an argument?
\[A\] A quarrel involves individual pride.
\[B\] A quarrel concerns strong points of view.
\[C\] An argument has well?established rules.
\[D\] An argument concerns trivial issues.
35. The author's opinion is.
\[A\] objective \[B\] subjective \[C\] progressive \[D\] conservative
Text 4
Islamic law is a particularly instructive example of “sacred law”。 Islamic law is a phenomenon so different from all other forms of law?notwithstanding, of course, a considerable and inevitable number of coincidences with one or the other of them as far as subject matter and positive enactments are concerned that its study is indispensable in order to appreciate adequately the full range of possible legal phenomena. Even the two other representatives of sacred law that are historically and geographically nearest to it, Jewish law and Roman Catholic canon law, are perceptibly different.
Both Jewish law and canon law are more uniform than Islamic law. Though historically there is a discernible break between Jewish law of the sovereign state of ancient Israel and of the Diaspora （the dispersion of Jewish people after the conquest of Israel）， the spirit of the legal matter in later parts of the Old Testament is very close to that of the Talmud, one of the primary codifications（诠释） of Jewish law in the Diaspora. Islam, on the other hand, represented a radical breakaway from the Arab paganism（信仰） that preceded it; Islamic law is the result of an examination, from a religious angle, of legal subject matter that was far from uniform, comprising as it did the various components of the laws of pre?Islamic Arabia and numerous legal elements taken over from the non?Arab peoples of the conquered territories. All this was unified by being subjected to the same kind of religious scrutiny, the impact of which varied greatly, being almost nonexistent in some fields, and in others originating novel institutions. This central duality of legal subject matter and religious norm is additional to the variety of legal ethical and ritual rules that is typical of sacred law.
In its relation to the secular state, Islamic law differed from both Jewish and canon law. Jewish law was buttressed by the cohesion of the community, reinforced by pressure from outside: its rules are the direct expression of this feeling of cohesion, tending toward the accommodation of dissent. Canon and Islamic law, on the contrary, were dominated by the dualism of religion and state, where the state was not, in contrast with Judaism, an alien power but the political expression of the same religion. But the conflict between state and religion took different forms; in Christianity it appeared as the struggle for political power on the part of a tightly organized ecclesiastical hierarchy, and canon law was one of its political weapons. Islamic law, on the other hand, was never supported by and organized institution; consequently there never developed an overt trial of strength. There merely existed discordance between application of the sacred law and many of the regulations framed by Islamic states; this antagonism varied according to place and time.
36. According to the author, which of the following is not true?
\[A\] Islamic law is rarely different from Jewish law and canon law.
\[B\] Islamic law is especially instructive example of scared law.
\[C\] Jewish law is the same as canon law.
\[D\] Islamic law is more uniform than both Jewish law and canon law.
37. The word “it” （in Line 7, Para 2） most probably refers to.
\[A\] the Old Testament \[B\] Islamic law
\[C\] canon law \[D\] legal subject matter
38. The word“ buttress ” （in Line 2，Para 3） means.
\[A\] buttonhole\[B\] distress\[C\] support\[D\] hinder
39. Islamic law never developed an overt trial of strength, because.
\[A\] it was never supported by an organized institute
\[B\] it was dominated by the dualism of religion and state
\[C\] it was reinforced by pressure from outside
\[D\] it was supported by an organized institution
40. The best title for this passage could be.
\[A\] Scared Law \[B\] Islamic Law
\[C\] Islamic Law, Jewish Law and Canon Law \[D\] All Kinds of Laws
2009年考研英语考前必做模拟题（二）—3的延伸阅读——复习英语要讲究技巧
一，重视单词。
从第一天开始复习到考试的前一天，考试大纲词汇就应不离手，因为这是一切的基础。考试大纲是命题专家出题的依据、基础，所以考生一定要重视。背单词时，可以总结同义词、一词多义以及包含“高级”短语的句子，然后跟同桌的研友们对话，或者“厚颜无耻”地主动向他们“炫耀”，同时也坚持参加英语辩论活动，把自己最新积累的词句一一“亮”出，这样考生会感觉记得特别牢固。
二，日积月累。
作为一门语言，充满了繁琐与细节的，想一口吃成大胖子是不太现实的，必须耐心地积累“量变”以求“质变”。学习英语的时间安排也是有规律可循的，如果你一天安排3个小时学英语，那么与其一鼓作气学3个小时倒不如改成上下午各1.5小时。持续学习、及时复习才能收到较为理想的效果。可以参照着名的“艾宾浩斯遗忘曲线”来合理安排时间，最大限度地降低遗忘率，以获得较好的学习效果。
三，研读真题。
历年考研英语全真试题是了解考研水平的最快途径，也是熟悉命题规律的唯一途径。所以要在老师的指导下分阶段复习考研英语真题。找一个安静的环境，先用一周的时间做一套真题，做完后，对自己的错题先看一下怎么错的，错在哪里，能不能解决。剩下的时间要分析题型，也就是看这些题目是属于细节题、推理题，还是主旨大意题……当复习完十年的真题，建议考生放20天左右的时间，重新再做真题，分析自己的做题思路，考前一个月适当做些高质量的模拟题练练手。另外，希望考生真题至少看三遍。第一遍先做，做完之后归纳总结错题的原因。第二遍主要精读文章解决单词句子翻译。第三遍前两遍的内容都要看。
四，增加课外阅读。
课外阅读在考研英语复习中占有重要地位，对提高成绩有很大作用，建议大家订一份《英语世界》杂志，阅读上面的文章，也会有不少收获。如果有条件，看看自己学校图书馆是否有这本书，有的话坚持看，肯定会有收获的！
希望以上的介绍对2013的考研同学有所帮助，另外，大家在学习英语学习方法时，要从自身实际出发，选择真正适合自己的复习方法。 |
