考研英语标准答案（完型填空/阅读/翻译/小作文/大作文） 
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试题：21.In the opening paragraph， the author introduces his topic by

C.making a comparison

22.The statement “it is all too monkey“(Last line， Paragraph 1) implies that

B. resenting unfairness is also monkeys‘ nature

23.Female capuxs were chosen for the research most probably because ther are

A. more inclined to weigh what they get

24.Dr. Brosnan and Dr. de Waal have eventually found in their study that he monkeys

C. will not be co-operative if feeling cheated.

25.我们可以从文章推断

B. uncertain

26.为什么几十年前人们会对吸烟是那样的态度

A.没有足够的科学证据

27.科学扮演什么样的角色的“science serve as”

D. guide

28.What does the author mean by “paralysis by analysis“(Last line， Paragraph 4)?

A. Endless studies kill action

29.作者认为政府应采取什么样的措施：

D.legislative measures

30.作者为什么在提“环境”之前要先提“吸烟”

B. The latter is a lesson of

31.现在的研究越来越倾向于相信

A.modify in the course

32.为什么作者要提到"limbric”神经元

C. 梦和emotion的联系

33.白天的痛苦会延续到


D.early night

34.那个教授认为对于恶梦的对策

D. 有意识的控制

35.怎么对待sometimes做恶梦得情况

C. as usual

36.为什么正式英语越来越流失

B. natural

37.“talking” 的意思是

B. informal

38.下面哪一项中是作者最可能同意的

A. logical thinking 和语言无关

39.俄罗斯人与他们前人的诗歌

B. appreciate their efforts

40.According to the last paragraph，“paper plates“ is to “china“ as

C. “functional“ is to “artistic“

翻译部分

　　46. Television is one of the means by which these feelings are created and conveyed-and perhaps never before has it served so much to connect different peoples and nations as in the recent evens in Europe.

　　电视是表达和传递感情的手段之一，在加强不同民族和国家之间的联系方面，电视或许还从未像在最近的欧洲事件中那样发挥过如此大的作用。电视是一种创造和传输情感的的方式，这种方式对不同人群和国家的联系起到了很大作用，尤其是在近代欧洲事务上。
47. In Europe ,as elsewhere, multi-media groups have been increasingly successful; groups which bring together television, radio, newspapers, magazines and publishing house that work in relation to one another.

　　在欧洲就像在其他地方一样多媒体集团越来越成功了，这些集团把相互间有密切联系的电视台、电台、报纸、杂志、出版社组合到了一起。

　　48. This alone demonstrates that the television business is not an easy world to survive in, a fact underlined by statistics that show that out of eighty European television networks, no less than 50% took a loss in 1989.

　　仅这一点就表明在电视行业里生存不那么容易，这个事实通过统计数字也是一目了然：在80家欧洲电视网中1989年出现亏损的不下于50%。

　　49. 创造一个将要组成旧大洲联系纤维并且尊重不同文化和传统的统一体不是一项容易的任务，需要策略性的选择。

　　50. In dealing with a challenge on such a scale, it is no exaggeration to say, "United we stand, divided we fall".

　　在应付一个如此规模的挑战过程中，我们可以毫不夸张地说，团结，我们就会站起来；分裂，我们就会倒下去。

作文部分

　　小作文范文：

　　Dear Mr. Wang,

　　I am writing to inform you about my decision to resign from my current position. There are a few factors involved 。

　　First of all, the salary has proved to be much lower than you originally promised. It’s very difficult for me to support a large family .In addition, the office is located in the downtown area, yet I live in the suburbs, so it is exhausting for me to spend over three hours commuting every day. Most importantly, I feel rather disappointed and left out on the job itself as in the past two months I was never given any really important responsibility.

　　Please consider of my resignation .I am sorry for any inconvenience caused to you .

　　faithfully Yours sincerely,

　　Li Ming

　　大作文范文：

　　The cartoon symbolically states the ways that three sons and a daughter treat their old, helpless father. They each stand in a different corner of a football field. The eldest son kicks out the father, who huddles up into a ball. The other children prepare to ward him off. It is sad to see none of the children is willing to receive their father.

　　The picture is thought- provoking. What it illustrates is a common phenomenon in today’s society: many grown-up children refuse to support their aging parents. While they enjoy a comfortable life, their parents are neglected and left alone to face poverty. As these elderly people have grown so physically weak that they are not capable of supporting themselves any longer. I think these children have betrayed their own conscience and therefore should be criticized by the society.

　　According to Chinese culture, to be kind to one’s parents is the height of virtue. We owe so much to our parents in that they not only gave us life but have done so much in bringing us up. It is not reasonable against nature for us to shirk the responsibility of taking care of our parents when they are old. Further more, we have the duty to pay back their love by making their later years enjoyable and happy.

附：阅读原文：

第一篇阅读原文：
Fair and square among monkeys
( 2003-09-28 16:56) (Agencies)



Everybody loves a fat pay rise. Yet pleasure at your own can vanish if you learn that a colleague has been given a bigger one. Indeed, if he has a reputation for slacking, you might even be outraged. Such behaviour is regarded as “all too human”, with the underlying assumption that other animals would not be capable of this finely developed sense of grievance. But a study by Sarah Brosnan and Frans de Waal of Emory University in Atlanta, Georgia, which has just been published in Nature, suggests that it is all too monkey, as well.

The researchers studied the behaviour of female brown capuxs, which have all the necessary ingredients to capture the public imagination. They look cute. They are good-natured, co-operative creatures, and they share their food readily. Above all, like their finicky female human counterparts, they tend to pay much closer attention to the value of “goods and services” than males (although why this is so remains a mystery).

Such characteristics make them perfect candidates for Dr Brosnan's and Dr de Waal's study. The researchers spent two years teaching their monkeys to exchange tokens for food. Normally, the monkeys were happy enough to swap pieces of rock for slices of cucumber. However, when two monkeys were placed in separate but adjoining chambers, so that each could observe what the other was getting in return for its rerrorhaviour became markedly different.

In the world of capuchins, grapes are luxury goods (and much preferable to cucumbers). So when one monkey was handed a grape in exchange for her token, the second was reluctant to hand hers over for a mere piece of cucumber. And if one received a grape without having to provide her token in exchange at all, the other either tossed her own token at the researcher or out of the chamber, or refused to accept the slice of cucumber. Indeed, the mere presence of a grape in the other chamber (in the absence of an actual monkey able to eat it) was enough to induce sullen behaviour in a female capuchin.

Dr Brosnan and Dr de Waal report that such behaviour is unusual in their trained monkeys. During two years of bartering prior to these experiments, failure to exchange tokens for food occurred in fewer than 5% of trials. And what made the behaviour even more extraordinary was that these monkeys forfeited food that they could see—and which they would have readily accepted in almost any other set of circumstances.

The researchers suggest that capuxs, like humans, are guided by social emotions. In the wild, they are a co-operative, group-living species. Such co-operation is likely to be stable only when each animal feels it is not being cheated. Feelings of righteous indignation, it seems, are not the preserve of people alone. Refusing a lesser reward completely makes these feelings abundantly clear to other members of the group. However, whether such a sense of fairness evolved independently in capuchins and humans, or whether it stems from the common ancestor that the species had 35m years ago, is, as yet, an unanswered question.

最后一篇阅读：

The evolution of English


Talking down

Jan 29th 2004
From The Economist print edition

By John McWhorter

Doing Our Own Thing: The Degradation of Language and Music and Why We Should, Like, Care
Gotham Books; 304 pages; $26

IN 1896, William Jennings Bryan, a three-time candidate for the American presidency, gave a speech on a relatively dry financial topic, criticising the gold standard. But his rhetoric was for the ages: "You shall not press down upon the brow of labour this crown of thorns, you shall not crucify mankind upon a cross of gold!"

Just over a hundred years later Sam Brownback, arguing for war against Iraq in a speech to the American Senate, said, "We go at Iraq and it says to countries that support terrorists, there remain six in the world that are as our definition state sponsors of terrorists, you say to those countries: 'We are serious about terrorism, we're serious about you not supporting terrorism on your own soil'."

What happened over the 20th century? Americans (and, to a lesser extent, Britons) no longer expect public figures, whether in oratory or in writing, to command the English language with skill and flair. Nor do they aspire to such command themselves. John McWhorter, a linguist and controversialist of mixed liberal and conservative views, sees the triumph of 1960s counterculture as responsible for the decline of formal English.

Blaming the permissive 1960s is nothing new, but this is not yet another screed against the decline in education. Mr McWhorter's academic speciality is language history and change, and he sees the gradual disappearance of "whom", for example, to be natural and no more lamentable than the loss of the case-endings of Beowulf-era English.

But the cult of the authentic and the personal, "doing our own thing", has spelt the death of formal speech, writing, poetry and music. While even the modestly educated sought an elevated tone when they put pen to paper before the 1960s, even the most well regarded writing since then has sought to capture spoken English on the page. Equally, in poetry, the highly personal, performative genre is the only form that could claim real vibrancy. In both oral and written English, talking is triumphing over speaking, spontaneity over craft.

Illustrated with an entertaining array of examples from both high and low culture, the trend that Mr McWhorter documents is unmistakable. But it is less clear, to take the question of his subtitle, why we should, like, care. As a linguist, he acknowledges that all varieties of human language, including non-standard ones like Black English, can be powerfully expressive-there exists no language or dialect in the world that cannot convey complex ideas. He is not arguing, as many do, that we can no longer think straight because we do not talk proper.

Russians have a deep love for their own language and carry large chunks of memorised poetry in their heads, while Italian politicians tend to elaborate oratory that would seem anachronistic to most English-speakers. Mr McWhorter acknowledges that formal language is not strictly necessary, and proposes no radical education reforms-he is really bemoaning the loss of something beautiful more than useful. We now take our English "on paper plates instead of china". A shame, perhaps, but probably an inevitable one.