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题型:阅读理解 题类:常考题 难易度:普通

福建师大附中2018-2019学年高二上学期英语期末考试试卷

阅读理解

    The idea of progress started to flower in the 17th century. At that time, many wise thinkers believed that man liberated(解放) by reason would rise to greater heights of achievement. The many expressions of human nature would be the engines of progress: language, business, science, and moral sensibility (道德感). Unfortunately, most of those engines have failed to bring the desired human progress.

    The modern age has belonged to material progress and its main source has been science. Science gives people huge power to change the world. But can people be trusted to use it always for good? Think of biotechnology and information technology. And it is not just that scientific progress does not deliver the emotional good. People also fear that mankind is failing to manage science properly. The forests are disappearing; the ice is melting; privacy is leaking; life is becoming a depressing march in an ugly world.

    The point is not that science is harmful, but that scientific progress needs to be mapped tidily onto human progress. That relies on moral sensibility in its widest sense. This liberal force offers hope for a better future. The very idea of moral sensibility probably sounds out-of-date. Bur researchers find that people desire a sense of moral purpose which would give life dignity (尊严). People want to determine how the world works, not always to be determined by it. Moral sensibility is why people will suffer from their beliefs, and why acts of noble self﹣sacrifice are so powerful.

    It is admitted that our moral ideals will never be realized completely. But sometimes, however imperfectly, we can make progress. Human dignity requires the love of ideals for their own sake, but nothing requires that the love be returned.

Human progress is neither guaranteed nor hopeless. Instead, it is up to us.

(1)、What do we know about human progress from Paragraph 1?
A、Human beings were greatly liberated by the idea of progress. B、Language failed to serve as an expression of human progress. C、People began to think about human progress in the 17th century. D、Many thinkers in the 17th century were optimistic about human progress.
(2)、Why does science fail to bring the desired human progress?
A、Scientific progress does not give people dignity. B、Proper governing is not guaranteed in the use of science. C、Science is misunderstood because of improper management. D、The engine of progress is sensitive and unreliable.
(3)、What does the underlined phrase in Paragraph 3 refer to?
A、Depressing life B、Harmful science C、Human progress D、Moral sensibility
(4)、What is the main purpose of the passage?
A、To stress the function of the idea of progress. B、To express concern about the death of moral sensibility. C、To show the importance of moral sensibility in human progress. D、To blame the harm of material progress to human development.
举一反三
阅读理解

    In today's world of smart phones and notebook computers, most people have at least one time-telling thing with them. Since these digital products are so common, is time running out for the 500-year-old watch? According to some consumers, the answer is yes. New Jersey teenager Charlie Wollman says a watch is “an extra piece of equipment with no necessary function.” Many young adults think so and use their smart phones to tell time. It is said that fewer young people wear watches today than ten years ago. As a result, some people say that the watch industry is at a crossroads.

    However, watchmakers optimistically say that watches regain popularity when consumers reach their 20s and 30s. By then, they are willing to spend money on a quality watch that doesn't just keep good time. Fifty years ago, watchmakers took pride in their products' accuracy. But in recent years, the watch industry has changed itself into an accessory(附属的) business. And today, the image a watch communicates has become more important than the time it tells.

    “Complications” — features that go beyond simple timekeeping — are an important part of a watch's image. Today's watches offer lots of features that meet almost any personality. These features include compasses, USB drivers, and even other functions .

    Creativity also plays a key role in designing today's watches. For example, Japanese watchmaker Tokyoflash makes watches that don't even look like watches. The company's popular Shinshoku model uses different color lights to tell time. It looks more like a fashionable bracelet(手镯) than a watch.

    Whether a watch communicates fashion sense, or creative talent of a love sports, consumers want their watches to stand out. Nowadays, everyone has the same kind of gadget(配件) in their bags, so people want to make a statement with what' s on their wrists. Will this interest in wrist fashion last? Only time will tell!

阅读理解

    Public transport is declining in the rich world. To those who have to squeeze onto the number 25 bus in London, or the A train in New York, the change might not be noticeable. But public transport is becoming less busy in those places, and passenger numbers are flat or falling in almost every American city. That is despite healthy growth in urban populations and employment.

    Although transport agencies blame their unpopularity on things like road works and broken signals, it seems more likely that they are being outcompeted. App-based taxi services like Uber and Lyft are more comfortable and convenient than trains or buses. Cycling is nicer than it was, and rental bikes are more widely available. Cars are cheap to buy, thanks to cut-rate loans, and ever cheaper to run. Online shopping, home working and office-sharing mean more people can avoid travelling altogether.

    The competition is only likely to grow. More than one laboratory is developing new transport technologies and applications. Silicon Valley invented Uber and, more recently, apps that let people rent electric scooters(滑板车) and then abandon them on the pavement. China created sharing-bicycles and battery-powered "e-bikes", both of which are spreading.

    Transport agencies should accept the upstarts, and copy them. Cities tend either to ignore app-based services or to try to push them off the streets. That is understandable, given the rules-are-for-losers attitude of firms like Uber. But it is an error.

    It is doubtful that most people make hard distinctions between public and private transport. They just want to get somewhere, and there is a cost in time, money and comfort. An ideal system would let them move across a city for a single payment, transferring from trains to taxis to bicycles as needed. Building a platform to allow that is hard, and requires much sweet-talking of traditional networks as well as technology firms. It is probably the secret to keeping cities moving.

阅读理解

    The new social robots, including Jibo, Cozmo, Kuri and Meccano M.A.X., bear some similarities to assistants like Apple's Siri, but these robots come with something more. They are designed to win us over not with their smarts but with their personality. They are sold as companions that do more than talk to us. Time magazine cheered for the robots that "could fundamentally reshape how we interact with machines." But is reshaping how we interact with machines a good thing, especially for children?

    Some researchers in favor of the robots don't see a problem with this. People have relationships with many kinds of things. Some say robots are just another thing with which we can have relationships. To support their argument, roboticists sometimes point to how children deal with toy dolls. Children animate (赋予…生命) dolls and turn them into imaginary friends. Jibo, in a sense, will be one more imaginary friend, and arguably a more intelligent and fun one.

    Getting attached to dolls and sociable machines is different, though. Today's robots tell children that they have emotions, friendships, even dreams to share. In reality, the whole goal of the robots is emotional trickery. For instance, Cozmo the robot needs to be fed, repaired and played with. Boris Sofman, the chief executive of Anki, the company behind Cozmo, says that the idea is to create "a deeper and deeper emotional connection ... And if you neglect him, you feel the pain of that." What is the point of this, exactly? What does it mean to feel the pain of neglecting something that feels no pain at being neglected, or to feel anger at being neglected by something that doesn't even know it is neglecting you?

    This should not be our only concern. It is troubling that these robots try to understand how children feel. Robots, however, have no emotions to share, and they cannot put themselves in our place. No matter what robotic creatures "say", they don't understand our emotional lives. They present themselves as empathy machines, but they are missing the essential equipment. They have not been born, they don't know pain, or death, or fear. Robot thinking may be thinking, but robot feeling is never feeling, and robot love is never love.

    What is also troubling is that children take robots' behavior to indicate feelings. When the robots interact with them, children take this as evidence that the robots like them, and when robots don't work when needed, children also take it personally. Their relationships with the robots affect their self-esteem (自尊). In one study, an 8-year-old boy concluded that the robot stopped talking to him because the robot liked his brothers better.

    For so long, we dreamed of artificial intelligence offering us not only simple help but conversation and care. Now that our dream is becoming real, it is time to deal with the emotional downside of living with robots that "feel".

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