2009年考研英语考前必做模拟题（一）—4
Part B
Sample one
Directions:
In the following article, some sentences have been removed. For Questions 41-45, choose the most suitable one from the lish A-G to fit into each of the numbered blank. There are two extra choices that do not fit in any of the gaps. Mark your answers on ANSWER SHEET 1. （10 points）
As more and more material from other cultures became available, European scholars came to recognize even greater complexity in mythological traditions. Especially valuable was the evidence provided by ancient Indian and Iranian texts such as the Bhagavad-Gita and the Zend-Avesta. From these sources it became apparent that the character of myths varied widely, not only by geographical region but also by historical period.
（41） __________
He argued that the relatively simple Greek myth of Persephone reflects the concerns of a basic agricultural community, whereas the more involved and complex myths found later in Homer are the product of a more developed society.
Scholars also attempted to tie various myths of the world together in some way. From the late 18th century through the early 19th century, the comparative study of languages had led to the reconstruction of a hypothetical parent language to account for striking similarities among the various languages of Europe and the Near East. These languages, scholars concluded, belonged to an Indo-European language family. Experts on mythology likewise searched for a parent mythology that presumably stood behind the mythologies of all the European peoples.
（42） __________
For example, an expression like “maiden dawn” for “sunrise” resulted first in personification of the dawn, and then in myths about her.
Later in the 19th century the theory of evolution put forward by English naturalist Charles Darwin heavily influenced the study of mythology. Scholars researched on the history of mythology, much as they would dig fossil-bearing geological formations, for remains from the distant past.
（43） __________
Similarly, British anthropologist Sir James George Frazer proposed a three-stage evolutionary scheme in The Golden Bough. According to Frazer's scheme, human beings first attributed natural phenomena to arbitrary supernatural forces （magic）， later explaining them as the will of the gods （religion）， and finally subjecting them to rational investigation （science）。
The research of British scholar William Robertson Smith, published in Lectures on the Religion of the Semites （1889）， also influenced Frazer. Through Smith's work, Frazer came to believe that many myths had their origin in the ritual practices of ancient agricultural peoples, for whom the annual cycles of vegetation were of central importance.
（44） __________
This approach reached its most extreme form in the so-called functionalism of British anthropologist A. R. Radcliffe-Brown, who held that every myth implies a ritual, and every ritual implies a myth.
Most analyses of myths in the 18th and 19th centuries showed a tendency to reduce myths to some essential core-whether the seasonal cycles of nature, historical circumstances, or ritual. That core supposedly remained once the fanciful elements of the narratives had been stripped away. In the 20th century, investigators began to pay closer attention to the content of the narratives themselves.
（45） __________
[A] German-born British scholar Max Müller concluded that the Rig-Veda of ancient India-the oldest preserved body of literature written in an Indo-European language-reflected the earliest stages of an Indo-European mythology. M?ller attributed all later myths to misunderstandings that arose from the picturesque terms in which early peoples described natural phenomena.
[B] The myth and ritual theory, as this approach came to be called, was developed most fully by British scholar Jane Ellen Harrison. Using insight gained from the work of French sociologist Emile Durkheim, Harrison argued that all myths have their origin in collective rituals of a society.
[C] Austrian psychoanalyst Sigmund Freud held that myths-like dreams-condense the material of experience and represent it in symbols.
[D] This approach can be seen in the work of British anthropologist Edward Burnett Tylor. In Primitive Culture （1871）， Tylor organized the religious and philosophical development of humanity into separate and distinct evolutionary stages.
[E] The studies made in this period were consolidated in the work of German scholar Christian Gottolob Heyne, who was the first scholar to use the Latin term myths （instead of fibula, meaning “fable”） to refer to the tales of heroes and gods.
[F] German scholar Karl Otfried M? ller followed this line of inquiry in his Prolegomena to a Scientific Mythology, 1825）。
Sample Two
Directions:
The following paragraphs are given in a wrong order. For Questions 41?45, you are required to reorganize these paragraphs into a coherent article by choosing from the list A?G to fill in each numbered box. The first and the last paragraphs have been placed for you in Boxes. Mark your answers on ANSWER SHEET 1. （10 points）
\[A\] Chinese culture and Western cultures are polarized in many aspects. Communication might appear easy where they share commonalities, but unfortunately there are many cultural gaps. Bridging them is always a difficult problem, sometimes even an impossibility.
\[B\] On the contrary, traditional Chinese are apt to refer to oneself with expressions like “your underling （zai xia, 在下）”， “my humble self （bi ren, 鄙人）”， “the poor?talented （bu cai, 不才）”， “the base one （jian ren, 贱人）”， “your servant （nu bi, 奴婢）”； and even emperors would refer to themselves as “the one who lacks morality （gua ren, 寡人）” or “the solitary （gu, 孤）”， showing a mentality of self?restraint, self?discipline, and respect for others.
\[C\] I have had the unhappy experience at customs offices where without hesitation foreigners often “kindly helped” me to change my name order. For this, I would always argue and fight with them until the name order was changed back. Nowadays, many Chinese make it a matter of course to accept Western customs in their way of self?introduction. But foreigners do not necessarily acknowledge the contrary Chinese customs. Many potential culture clashes are actually rooted in such misreadings and prejudices.
\[D\] Also, the orders of listing names and addresses for Chinese and Westerners are actually opposite, which may be taken to reveal that Chinese tend to respect wholeness and collectiveness, and their thinking pattern is more often from big to small, and from macro to micro. Meanwhile, Westerners tend to respect subdivided parts and individuals, more often moving from small to big, and from micro to macro. When Chinese present their names, they put surnames before their own given names, thus showing respect to their ancestors. Westerners act in a contrary way, showing self?respect.
\[E\] A language epitomizes the cognitive pattern of a worldview. Any new language one has learned is as good as a new way one views the world. Important values are usually embedded within languages, which to some extent affect our fortunes at every moment. The extent that one can break out of language obstacles is a measure of one's capacity to break away from bondages of one's own fortune.
\[F\] Before we have a clear idea of the above problem, it might be misleading or extremist to discuss such topics as whether we should maintain the traditional Chinese ethical and political systems as the core of Chinese culture while making use of Western science and technology as the practical means to strengthen China \[zhong ti xi yong, 中体西用\] or whether we should mainly adopt Western ethical and political systems to improve Chinese culture \[xi ti zhong yong, 西体中用\].
\[G\] The great disparities between Chinese and Western cultures can be identified even in some everyday linguistic usages, Chinese or Western. For example, in English, the only pronoun that is capitalized is “I”。 Capitalization is an emphasis. No doubt, a capitalized “I” stresses egocentrism or individualism as a value, with its implications of self?dependence, self?strengthening, self?interestedness and self?importance.
Order:
E→
41?→
42?→
43?→
44?→
45?→
C
Sample Three
2009年考研英语考前必做模拟题（一）—4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。 |
