问题 选择题

为把开展和培育民族精神教育引向深入,中宣部、教育部决定从2004年开始,将每年9月确定为“中小学弘扬和培育民族精神月”,这是因为(    )

①民族精神是一个民族赖以生存和发展的精神支柱

②一个民族要生存和发展,就要有一种昂扬向上的民族精神

③这是加强未成年人思想道德建设的主要任务之一

④青少年能否继承并弘扬中 * * 的伟大民族精神,关系到中 * * 的前途和命运

A.①②

B.①③④

C.①②④

D.①②③④

答案

答案:D

题目分析:本题考查开展“中小学弘扬和培育民族精神月”的原因,学生需从两个角度理解,一是民族精神的重要性;二是在青少年中弘扬和培育民族精神的重要性,因而①②③④的说法都是正确的,D选项是正确答案。

点评:本题以简单的背景材料,整合了教材多个相关知识点,有利于引导学生深化对相关知识的理解,建立起知识之间的联系,构建知识网络, 从而巩固教材基础知识,本题是一道非常有实效的试题。

单项选择题
单项选择题

At some point during their education, biology students are told about a conversation in a pub that took place over 50 years ago. J. B. S. Haldane, a British geneticist, was asked whether he would lay down his life for his country. After doing a quick calculation on the back of a napkin, he said he would do so for two brothers or eight cousins. In other words, he would die to protect the equivalent of his genetic contribution to the next generation.

The theory of kin selection--the idea that animals can pass on their genes by helping their close relatives--is biology’s explanation for seemingly altruistic acts. An individual carrying genes that promote altruism might be expected to die younger than one with "selfish" genes, and thus to have a reduced contribution to the next generation’s genetic pool. But if the same individual acts altruistically to protect its relatives, genes for altruistic behavior might nevertheless propagate.

Acts of apparent altruism to non-relatives can also be explained away, in what has become a cottage industry within biology. An animal might care for the offspring of another that it is unrelated to because it hopes to obtain the same benefits for itself later on (a phenomenon known as reciprocal altruism). The hunter who generously shares his spoils with others may be doing so in order to signal his superior status to females, and ultimately boost his breeding success. These apparently selfless acts are therefore disguised acts of self interest.All of these examples fit economists’ arguments that Homo sapiens is also Homo economicus--maximizing something that economists call utility, and biologists fitness. But there is a residuum of human activity that defies such explanations: people contribute to charities for the homeless, return lost wallets, do voluntary work and tip waiters in restaurants to which they do not plan to return. Both economic rationalism and natural selection offer few explanations for such random acts of kindness. Nor can they easily explain the opposite: spiteful behavior, when someone harms his own interest in order to damage that of another. But people are now trying to find answers.

When a new phenomenon is recognized by science, a name always helps. In a paper in Human Nature, Dr Fehr and his colleagues argue for a behavioral propensity they call "p reciprocity". This name is intended to distinguish it from reciprocal altruism. According to Dr Fehr, a person is a p reciprocator if he is willing to sacrifice resources to be kind to those who are being kind, and to punish those who are being unkind. Significantly, p reciprocators will behave this way even if doing so provides no prospect of material rewards in the future.

The write mentioned the case of "the hunter who shares his spoils with others"(Para. 3) to demonstrate()

A.innate human hostility

B.his privileged status

C. apparent altruism

D. his sacrifice resources