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The past ages of man have all been carefully labeled by anthropologists. Descriptions like "Paleolithic Man", "Neolithic Man", etc. , neatly sum up the whole periods. When the time comes for anthropologists to turn their attention to the twentieth century, they will surely choose the label "Legless Man". Histories of the time will go something like this: "in the twentieth century, people forgot how to use their legs. Men and women moved about in cars, buses and trains from a very early age. There were lifts and escalators in all large buildings to prevent people from walking. This situation was forced upon earth dwellers of that time because of miles each day. But the surprising thing is that they didn’t use their legs even when they went on holiday. They built cable railways, ski lifts and roads to the top of every huge mountain. All the beauty spots on earth were marred by the presence of large car parks. "
The future history books might also record that we were deprived of the use of our eyes. In our hurry to get from one place to another, we failed to see anything on the way. Air travel gives you a bird’s eye view of the world—or even less if the wing of the aircraft happens to get in your way. When you travel by car or train a blurred image of the countryside constantly smears the windows. Car drivers, in particular, are forever obsessed with the urge to go on and on: they never want to stop. Is it the lure of the great motorways, or what And as for sea travel, it hardly deserves mention. It is perfectly summed up in the words of the old song: " I joined the navy to see the world, and what did I see I saw the sea. "The typical twentieth century traveler is the man who always says, " I’ve been there. " You mention the remotest, most evocative place names in the world like E1 Dorado, Kabul, Irkutsk and someone is bound to say," I’ve been there"—meaning, "I drove through it at 100 miles an hour on the way to somewhere else. "
When you travel at high speed, the present means nothing: you live mainly in the future because you spend most of your time looking forward to arriving at some other place. But actual arrival, when it is achieved, is meaningless. You want to move on again. By traveling like this, you suspend all experience; the present ceases to be a reality: you might just as well be dead. The traveler on foot, on the other hand, lives constantly in the present. For him traveling and arriving are one and the same thing : he arrives somewhere with every step he makes. He experiences the present moment with his eyes, his ears and the whole of his body. At the end of his journey he feels a delicious physical weariness. He knows that sound. Satisfying sleep will be his : the just reward of all true travelers.

Anthropologists label nowadays’ men "Legless" because ______.

A. people forget how to use their legs
B. people prefer cars, buses and trains
C. lifts and escalators prevent people from walking
D. there are a lot of transportation devices

答案

参考答案:A

解析: 由…they will surely choose the label "Legless Man".Histories of the time will go something like this:"in the twentieth century,people forgot how to use their legs…"可以推知答案为A。故选A。

综合题

阅读下列材料:28分

材料一 1919年5月19日早晨,第三军团督察凯末尔在黑海之滨的萨姆松登陆,开始了领导民族独立战争的历程。这一天,无论对于现代土耳其,还是对于凯末尔本人,都具有深远的意义,以至于多年后有人为了编写大百科全书而问起他的生日时,他将自己的生日说成5月19日。

材料二  1920年8月1日,甘地第一次发动了非暴力不合作运动。“不合作”的纲领包括:受封者退回爵位封号、抵制立法机构选举、抵制在政府机关和法院工作;拒绝在英国学校读书;提倡手纺车运动以抵制英国货物泛滥。在运动后期,提出拒绝纳税的要求。l2月,在国大党年会上通过了以自治为目标的不合作纲领。

——齐世荣、吴于廑主编《世界史》

材料三 他(凯末尔)告诫人民:“这个国家无论如何也要成为现代文明的国家。对我们来说,这是个生死存亡问题。”他警告那些反抗现代思潮的人:“你们若要顽固地带着另一个时代的旧习,就会成为社会的弃民。我们不但要维持我们固有的一切,同时更要学习如何从西方获取一个进化民族不可或缺的东西。

——王春良《世界现代史诸问题》

材料四 甘地认为:铁路、律师与医生,他们已把印度弄得贫穷不堪。所以我们若不及时觉悟起来,我们必至于灭亡。……使印度贫穷的,是那“机器”,印度的仇敌……是西方的物质文明。因此甘地得出结论:自治是一座伟大的结构,但中心是纺纱车,所有的活动都要围绕着它旋转。

材料五  1934年,大国民议会授予凯末尔“阿塔图尔克”的姓氏,意为“土耳其之父”。1938年11月10日凯末尔去世,土耳其陷入一片震惊和悲痛之中,政府发表讣告说:“土耳其国家失去了它的缔造者,土耳其民族失去了它非凡的领袖,人类失去了一个伟大的儿子。”

甘地品德高尚,把自己的一切献给了印度的民族独立事业,被印度人民尊称为“国父”“圣雄”(意为伟大的灵魂)。1948年1月30日,甘地遇刺不幸身亡,整个印度和世界为之震惊,印度 * * 尼赫鲁这样说道:“我们生命中的明灯已熄,到处一片黑暗。”

请回答:

(1)根据材料一、二和所学知识,指出1919年5月19日和l920年8月1日对凯末尔和甘地以及他们各自的国家具有什么样的意义?为本民族独立事业,两人所走的道路有何不同?(8分)

(2)根据材料三、四,指出凯末尔和甘地关于西方文明的认识有何区别?他们各自采取了怎样的对策?(8分)

(3)材料五反映出凯末尔和甘地各自在本国的崇高地位,结合上述材料及所学知识简要分析其原因。(12分)

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