问题 阅读理解

阅读理解。

     About six years ago I was eating lunch in a restaurant in New York City when a woman and a young boy

sat down at the next table. I couldn't help overhearing parts of their conversation. At one point the woman

asked, " So, how have you been?" And the boy, who could not have been more than seven or eight years old,

replied, "Frankly, I've been a little depressed lately."

     This incident stuck in my mind because it confirmed my growing belief that children are changing. As far

as I can remember, my friends and I didn't find out we were "depressed" until we were in high school.

     The evidence of a change in children has increased steadily in recent years. Children don't seem childlike

anymore. Children speak more like adults, dress more like adults and behave more like adults than they used

to.

     Whether this is good or bad is difficult to say, but it certainly is different. Childhood as it once was no

longer exists, why?

     Human development is based not only on innate (天生的) biological states, but also on patterns of access

to social knowledge. Movement from one social role (作用) to another usually involves learning the secrets of

the new status. Children have always been taught adult secrets, but slowly and in stages: we tell sixth graders

things we keep hidden from fifth graders.

     In the last 30 years, however, a secret-revelation (揭示) machine has been brought in 98 percent of

American homes. It is called television. Television passes information to all viewers alike, indiscriminately (不

加区分地). Unable to resist the temptation, many children turn their attention from printed texts to the less

challenging, more vivid moving pictures.

     Communication through print, as a matter of fact, allows for a great deal of control over the social

information to which children have access. Reading and writing involve a complex code of symbol that must

be memorized and practiced. Children must read simple books before they can read complex materials.

1. Traditionally, a child is supposed to learn about the adult world ____.

A. through contact with society

B. naturally and by biological instinct (本能)

C. gradually and under guidance

D. through exposure to social information

2. The phenomenon that today's children seem adult like is due to ____.

A. the widespread influence of television

B. the poor arrangement of teaching content

C. the fast pace of human intellectual development

D. the constantly rising standard of living

3. Why is the author in favor of communication through print for children?

A. It enables children to gain more social information.

B. It develops children's interest in reading and writing.

C. It helps children to memorize and practice more.

D. It can control what children are to learn.

4. What does the author think of the change in today's children?

A. He feels amused by their premature (早熟) behavior.

B. He thinks it is a phenomenon worthy of note.

C. He considers it a positive development.

D. He seems to be upset about it.

答案

1-4: C A D B

阅读理解与欣赏

阅读下面一首词,解答(1)~(4)题。

摸鱼儿

辛弃疾

  淳熙己亥,自湖北漕移湖南,同官王正之置酒小山亭,为赋。

  更能消几番风雨?匆匆春又归去。惜春长怕花开早,何况落红无数。春且住。见说道、天涯芳草无归路。怨春不语。算只有殷勤,画檐蛛网,尽日惹飞絮。

  长门事①,准拟佳期又误。蛾眉曾有人妒②。千金纵买相如赋,脉脉此情谁诉?君莫舞,君不见、玉环飞燕皆尘土!闲愁最苦。休去倚危栏,斜阳正在、烟柳断肠处。

  [注]①长门事:汉武帝时,陈皇后失宠,别居长门宫。陈皇后闻司马相如文名,奉黄金百斤,请司马相如写《长门赋》代为陈情,武帝阅后深为感动,陈皇后复得宠幸。②蛾眉曾有人妒:屈原遭 * * 臣妒忌和排挤。被放逐后,屈原在《离骚》中将此事比成“蛾眉”(美貌女性)遭妒。

(1)作者辛弃疾,字幼安,号__________。

(2)词的上片作者在借景抒情过程中所运用的主要修辞手法是(     )

A.设问 借代

B.设问 比拟

C.夸张 比拟

D.夸张 借代

(3)杨玉环、赵飞燕曾以美貌受唐玄宗、汉成帝宠幸,但都死于非命,所以词中“玉环飞燕皆尘土”的寓意是____________________________________。

(4)这首词的主题集中体现在一个“愁”字上。“愁”指什么?为什么说“闲愁最苦”?

_____________________________________________________

综合题

(17分)阅读下列材料

材料一  他(韩非)主张“事在四方,要在中央;圣人执要,四方来效”,“万乘之主,千乘之君,所以制天下而征诸侯者,以其威势也。”“威势独在于主,则群众畏惧;威势分于臣,则令不行。故明主之治天下也,威势独在于主,而不与臣共。”故曰:“威不两错。”又曰:“法政独出于主,则天下服德;法政出于臣,则民不听。故明主之治天下服也,法政独制于主,而不从臣出。”故曰:“制不二门。”

材料二  天子受命于天,天下受命于天子……王者承天意以从事,与天同者,大治,与天异者,大乱。----《春秋繁露》

请回答:

(1)    材料二与材料一对比,相同的主张是什么?适应了怎样的时代发展要求?(5分)

(2)    材料二比材料一又有哪些重要发展,其积极意义何在?(6分)

材料三   有明之无善治,自高皇帝罢丞相始。……古者不传子而传贤,其视天子之位,去留犹夫宰相也,其后天子传子,宰相不传子。天子之子不皆贤,尚赖宰相传贤足相补救……宰相既罢,天子之子一不贤,更无与为贤者矣。……学校,所以养士也。然古之圣王,其意不仅此也,必使治天下之具皆出于学校,而后设学校之意始备。……天子之所是未必是,天子之所非未必非,天子亦遂不敢自为是非,而公其是非于学校。   ——黄宗羲《明夷待访录》

中国明清时期的进步思想与18世纪欧洲启蒙思想属于两个不同的历史范畴,前者是中世纪的产物,后者是近代社会的宣言书。“黄宗羲是传统社会一心一意专事‘补天’的‘抱道君子’,而不是传统政治体系的所谓的‘掘墓人’”

(3)黄宗羲对中国提出了怎样的政治设计? 这种设计的历史缺陷何在?造成这种缺陷的根本原因是什么? (6分)