英语100篇精读荟萃（中级篇）12a
时间：2007-09-17 06:14:08
（单词翻译:单击）
Passage Twelve (Religion and Rationality)
Yet the difference in tome 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. Religions 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 mere1 principle or potential order, on which indeed we may come to reflect but which exists in us ideally only, without variation or stress of any kind. We conform or do not conform to it; it does not urge or chide2 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 weighting 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 embody3. Religion is a part of experience itself, a mass of sentiments and ideas. The one is an inviolate4 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 depends 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 piecemeal5, hardly regarding the foal or caring for the ultimate justification6 of the instinctive7 aims. Religion 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, veers8 in the direction of the ultimate.
Nevertheless, we must confess that this religious pursuit of the Life of Reason has been singularly abortive10. 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 draughts11 of hope for the future; but any one regarding the various religions 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 incurable12 essentially13, while others might have been really cured by well-directed effort. The Greed oracles14, for instance, pretended to heal out natural ignorance, which has its appropriate though difficult cure, while the Christian15 vision of heaven pretended to be an antidote16 to our natural death-the inevitable17 correlate of birth and of 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 gratuitous18 fictions is a short-sighted way of pursuing happiness. Nature is soon avenged19. An unhealthy exaltation and a one-sided morality have to be followed by regrettable reactions. When these come. The real rewards of life may seem vain to a relaxed vitality20, and the very name of virtue21 may irritate young spirits untrained in and natural excellence22. Thus religion too often debauches the morality it comes to sanction and impedes23 the science it ought to fulfill24.
What is the secret of this ineptitude25? 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 imaginative substitute for science. When it gives precepts26, insinuates27 ideals, or remoulds aspiration28, it is an imaginative substitute for wisdom-I mean for the deliberate and impartial29 pursuit of all food. The condition and the aims of life are both represented in religion poetically30, but this poetry tends to arrogate32 to itself literal truth and moral authority, neither of which it possesses. Hence the depth and importance of religion becomes intelligible33 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 unchecked poetical31 conceits34.
1. 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 happiness
2. Which of the following statements is NOT TRUE?
[A]. Religion seeks the truth through imagination, reason, in its search, utilizes35 the emotions.
[B]. Religion has proved an ineffective tool in solving man’s problems.
[C]. Science seeks a piece meal solution to man’s questions.
[D]. The functions of philosophy and reason are the same.
3. According to the author, science differs from religion in that
[A]. it is unaware36 of ultimate goals. [B]. it is unimaginative.
[C]. its findings are exact and final. [D]. it resembles society and art.
4. The author states that religion differs from rationality in that
[A]. it relies on intuition rather than reasoning .
[B]. it is not concerned with the ultimate justification of its instinctive aims.
[C]. it has disappointed mankind.
[D]. it has inspired mankind.
5. 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 [D]. ineffectual.
Vocabulary
1. grace 恩赐，仁慈，感化，感思祷告
2. chide 责备
3. sentiment 情感
4. inviolate 不受侵犯的，纯洁的
5. intent 意义，含义
6. piecemeal 一件件，逐渐的，零碎的
7. bubble up 起泡，沸腾，兴奋
8. veer9 改变方向，转向
9. abortive 夭折的，失败的，中断的，流产的。
10. pale 范围，界限
11. draught 要求
Yet the difference in tome 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. Religions 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 mere1 principle or potential order, on which indeed we may come to reflect but which exists in us ideally only, without variation or stress of any kind. We conform or do not conform to it; it does not urge or chide2 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 weighting 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 embody3. Religion is a part of experience itself, a mass of sentiments and ideas. The one is an inviolate4 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 depends 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 piecemeal5, hardly regarding the foal or caring for the ultimate justification6 of the instinctive7 aims. Religion 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, veers8 in the direction of the ultimate.
Nevertheless, we must confess that this religious pursuit of the Life of Reason has been singularly abortive10. 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 draughts11 of hope for the future; but any one regarding the various religions 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 incurable12 essentially13, while others might have been really cured by well-directed effort. The Greed oracles14, for instance, pretended to heal out natural ignorance, which has its appropriate though difficult cure, while the Christian15 vision of heaven pretended to be an antidote16 to our natural death-the inevitable17 correlate of birth and of 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 gratuitous18 fictions is a short-sighted way of pursuing happiness. Nature is soon avenged19. An unhealthy exaltation and a one-sided morality have to be followed by regrettable reactions. When these come. The real rewards of life may seem vain to a relaxed vitality20, and the very name of virtue21 may irritate young spirits untrained in and natural excellence22. Thus religion too often debauches the morality it comes to sanction and impedes23 the science it ought to fulfill24.
What is the secret of this ineptitude25? 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 imaginative substitute for science. When it gives precepts26, insinuates27 ideals, or remoulds aspiration28, it is an imaginative substitute for wisdom-I mean for the deliberate and impartial29 pursuit of all food. The condition and the aims of life are both represented in religion poetically30, but this poetry tends to arrogate32 to itself literal truth and moral authority, neither of which it possesses. Hence the depth and importance of religion becomes intelligible33 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 unchecked poetical31 conceits34.
1. 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 happiness
2. Which of the following statements is NOT TRUE?
[A]. Religion seeks the truth through imagination, reason, in its search, utilizes35 the emotions.
[B]. Religion has proved an ineffective tool in solving man’s problems.
[C]. Science seeks a piece meal solution to man’s questions.
[D]. The functions of philosophy and reason are the same.
3. According to the author, science differs from religion in that
[A]. it is unaware36 of ultimate goals. [B]. it is unimaginative.
[C]. its findings are exact and final. [D]. it resembles society and art.
4. The author states that religion differs from rationality in that
[A]. it relies on intuition rather than reasoning .
[B]. it is not concerned with the ultimate justification of its instinctive aims.
[C]. it has disappointed mankind.
[D]. it has inspired mankind.
5. 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 [D]. ineffectual.
Vocabulary
1. grace 恩赐，仁慈，感化，感思祷告
2. chide 责备
3. sentiment 情感
4. inviolate 不受侵犯的，纯洁的
5. intent 意义，含义
6. piecemeal 一件件，逐渐的，零碎的
7. bubble up 起泡，沸腾，兴奋
8. veer9 改变方向，转向
9. abortive 夭折的，失败的，中断的，流产的。
10. pale 范围，界限
11. draught 要求
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1
mere
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| adj.纯粹的；仅仅，只不过 | |
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chide
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| v.叱责；谴责 | |
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embody
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| vt.具体表达，使具体化；包含，收录 | |
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4
inviolate
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| adj.未亵渎的，未受侵犯的 | |
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5
piecemeal
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| adj.零碎的；n.片，块；adv.逐渐地；v.弄成碎块 | |
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justification
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| n.正当的理由；辩解的理由 | |
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7
instinctive
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| adj.(出于)本能的；直觉的；(出于)天性的 | |
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8
veers
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| v.（尤指交通工具）改变方向或路线( veer的第三人称单数 )；（指谈话内容、人的行为或观点）突然改变；（指风） （在北半球按顺时针方向、在南半球按逆时针方向）逐渐转向；风向顺时针转 | |
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9
veer
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| vt.转向，顺时针转，改变；n.转向 | |
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10
abortive
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| adj.不成功的，发育不全的 | |
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11
draughts
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| n. <英>国际跳棋 | |
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12
incurable
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| adj.不能医治的，不能矫正的，无救的；n.不治的病人，无救的人 | |
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13
essentially
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| adv.本质上，实质上，基本上 | |
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14
oracles
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| 神示所( oracle的名词复数 )； 神谕； 圣贤； 哲人 | |
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15
Christian
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| adj.基督教徒的；n.基督教徒 | |
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16
antidote
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| n.解毒药，解毒剂 | |
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17
inevitable
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| adj.不可避免的，必然发生的 | |
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18
gratuitous
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| adj.无偿的，免费的；无缘无故的，不必要的 | |
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19
avenged
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| v.为…复仇，报…之仇( avenge的过去式和过去分词 )；为…报复 | |
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20
vitality
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| n.活力，生命力，效力 | |
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21
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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22
excellence
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| n.优秀，杰出，(pl.)优点，美德 | |
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23
impedes
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| 阻碍，妨碍，阻止( impede的第三人称单数 ) | |
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24
fulfill
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| vt.履行，实现，完成；满足，使满意 | |
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25
ineptitude
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| n.不适当；愚笨，愚昧的言行 | |
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26
precepts
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| n.规诫，戒律，箴言( precept的名词复数 ) | |
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27
insinuates
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| n.暗示( insinuate的名词复数 )；巧妙或迂回地潜入；（使）缓慢进入；慢慢伸入v.暗示( insinuate的第三人称单数 )；巧妙或迂回地潜入；（使）缓慢进入；慢慢伸入 | |
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28
aspiration
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| n.志向，志趣抱负；渴望；(语)送气音；吸出 | |
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29
impartial
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| adj.(in,to)公正的，无偏见的 | |
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30
poetically
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| adv.有诗意地，用韵文 | |
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31
poetical
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| adj.似诗人的；诗一般的；韵文的；富有诗意的 | |
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32
arrogate
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| v.冒称具有...权利，霸占 | |
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33
intelligible
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| adj.可理解的，明白易懂的，清楚的 | |
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34
conceits
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| 高傲( conceit的名词复数 )； 自以为； 巧妙的词语； 别出心裁的比喻 | |
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35
utilizes
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| v.利用，使用( utilize的第三人称单数 ) | |
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36
unaware
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| a.不知道的，未意识到的 | |
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