问题 材料分析题

在一次班会上,班会的主题是:判断在学生的日常学习、生活的行为中,哪些是高雅的情趣,哪些是庸俗的情趣。围绕这一班会主题,同学们展开了热烈的讨论,许多同学都提到了以下的行为:

①放学后,不做作业到游戏室打游戏。

②过分关注自己的穿着打扮。

③利用节假日时间去旅游。

④作业做累时,听音乐放松一下自己。

⑤经常通宵达旦地看电视。

⑥瞒着大人吸烟、酗酒。

⑦整天迷恋于打扑克。

⑧遇到不懂的问题及时请教别人。

⑨与书法爱好者一起研讨书法

⑩把自己的名字刻在课桌上

(1)请将上述序号分别填入下面的括号里,并说明理由。

A.高雅的情趣                                                 

理由:                                                                                                                                                   

                                                                                                                                                              

B.庸俗的情趣                                           

理由:                                                                                                                                                    

(2)在生活中,我们应怎样追寻高雅的生活?

                                                                                                                                                               

                                                                                                                                                              

                                                                                                                                                               

答案

(1)A.高雅的情趣( ③④⑧⑨ )

理由:因为它有益于个人的身心健康,符合现代文明的要求,也符合科学精神和科学生活的要求。同时在追求高雅生活情趣的过程中可以丰富我们的生活,陶冶、提升我们的情操。

B.庸俗的情趣( ①②⑤⑥⑦⑩ )

"理由:因为这些生活情趣显然不利于我们青少年的身心发展,甚至有害于身心健康。

(2)首先,要有乐观、幽默的生活态度,这是陶冶生活情趣的重要条件。其次,要正确对待好奇心,不盲目从众,要学会鉴别不同的情趣。再次,要有丰富的文化生活,这是追求高雅生活情趣的重要途径。 最后,在追寻高雅生活情趣的过程中,我们要不断提升情趣,陶冶情操。

单项选择题

Questions 65-71 are based on the following passage.
Questions of education are frequently discussed as if they bore no relation to the social system in which and for which the education is carried on. This is one of the commonest reasons for the unsatisfactoriness of the answers. It is only within a particular social system that a system of education has any meaning. If education today seems to deteriorate, if it seems to become more and more chaotic and meaningless, it is primarily because we have no settled and satisfactory arrangement of society, and because we have both vague and diverse opinions about the kind of society we want. Education is a subject which cannot be discussed in a void: our questions raise other questions, social, economic, financial, political. And the bearings are on more ultimate problems even than these: to know what we want in education we must know what we want in general, we must derive our theory of education from our philosophy of life. The problem turns out to be a religious problem.
One might almost speak of a "crisis" of education. There are particular problems for each country, for each civilization, just as there are particular problems for each parent; but there is also a general problem for the whole of the civilized world, and for the uncivilized so far as it is being taught by its civilized superiors; a problem which may be as acute in Japan, in China or in India as in Britain or Europe or America. The progress (I do not mean extension) of education for several centuries has been from one aspect a drift, from another aspect a push; for it has tended to be dominated by the idea of "getting on". The individual wants more education, not as an aid to acquisition of wisdom but in order to get on; the nation wants more in order to get the better of other nations, the class wants to get the better of other classes, or at least to hold its own against them. Education is associated therefore with technical efficiency on the one hand, and with rising in society on the other. Education becomes something to which everybody has a "right", even irrespective of his capacity; and when everyone gets it—by that time, of course, in a diluted and adulterated form—then we naturally discover that education is no longer an infallible means of getting on, and people turn to another fallacy: that of "education for leisure" —without having revised their notions of "leisure". As soon as this precious motive of snobbery evaporates, the zest has gone out of education; for it is not going to mean more money, or more power over others, or a better social position, or at least a steady and respectable job, few people are going to take the trouble to acquire education. For deteriorate it as you may, education is still going to demand a good deal of drudgery. And the majority of people are incapable of enjoying leisure—that is, unemployment plus an income and a status responsibility—in any but pretty simple form—such as balls propelled by hand, by foot, and by engines or tools of various types; in playing cards; or in watching dogs, horses or other men engage in feats of speed and skill.

The commonest discussion on education usually ends with our dissatisfaction of the .answers because ______.

A.the discussions are seemingly facts-related

B.people usually discuss the issue on too narrow a base

C.the discussions are usually sidetracked by irrelevant issues

D.the discussions are of little value educationally and socially

单项选择题