2014年托业考试真题练习及答案1，一起来看看！
托业考试真题及答案:
Passage Twelve (Religion and Rationality)
Yet the difference in tome and language must strike us, so soon as it is
philosophy that speaks: that change should remind us that even if the function
of religion and that of reason coincide, this function is performed in the two
cases by very different organs. Religions are many, reason one. Religion
consists of conscious ideas, hopes, enthusiasms, and objects of worship; it
operates by grace and flourishes by prayer. Reason, on the other hand, is a mere
principle or potential order, on which indeed we may come to reflect but which
exists in us ideally only, without variation or stress of any kind. We conform
or do not conform to it; it does not urge or chide us, not call for any emotions
on our part other than those naturally aroused by the various objects which it
unfolds in their true nature and proportion. Religion brings some order into
life by weighting it with new materials. Reason adds to the natural materials
only the perfect order which it introduces into them. Rationality is nothing but
a form, an ideal constitution which experience may more or less embody. Religion
is a part of experience itself, a mass of sentiments and ideas. The one is an
inviolate principle, the other a changing and struggling force. And yet this
struggling and changing force of religion seems to direct man toward something
eternal. It seems to make for an ultimate harmony within the soul and for an
ultimate harmony between the soul and all that the soul depends upon. Religion,
in its intent, is a more conscious and direct pursuit of the Life of Reason than
is society, science, or art, for these approach and fill out the ideal life
tentatively and piecemeal, hardly regarding the foal or caring for the ultimate
justification of the instinctive aims. Religion also has an instinctive and
blind side and bubbles up in all manner of chance practices and intuitions;
soon, however, it feels its way toward the heart of things, and from whatever
quarter it may come, veers in the direction of the ultimate.
Nevertheless, we must confess that this religious pursuit of the Life of
Reason has been singularly abortive. Those within the pale of each religion may
prevail upon themselves, to express satisfaction with its results, thanks to a
fond partiality in reading the past and generous draughts of hope for the
future; but any one regarding the various religions at once and comparing their
achievements with what reason requires, must feel how terrible is the
disappointment which they have one and all prepared for mankind. Their chief
anxiety has been to offer imaginary remedies for mortal ills, some of which are
incurable essentially, while others might have been really cured by
well-directed effort. The Greed oracles, for instance, pretended to heal out
natural ignorance, which has its appropriate though difficult cure, while the
christianvisionofheavenpretendedtobeanantidotetoournaturaldeath—the
inevitable correlate of birth and of a changing and conditioned existence. By
methods of this sort little can be done for the real betterment of life. To
confuse intelligence and dislocate sentiment by gratuitous fictions is a
short-sighted way of pursuing happiness. Nature is soon avenged. An unhealthy
exaltation and a one-sided morality have to be followed by regrettable
reactions. When these come. The real rewards of life may seem vain to a relaxed
vitality, and the very name of virtue may irritate young spirits untrained in
and natural excellence. Thus religion too often debauches the morality it comes
to sanction and impedes the science it ought to fulfill.
What is the secret of this ineptitude? Why does religion, so near to
rationality in its purpose, fall so short of it in its results? The answer is
easy; religion pursues rationality through the imagination. When it explains
events or assigns causes, it is an imaginative substitute for science. When it
gives precepts, insinuates ideals, or remoulds aspiration, it is an imaginative
substituteforwisdom—imeanforthedeliberateandimpartialpursuitofall
food. The condition and the aims of life are both represented in religion
poetically, but this poetry tends to arrogate to itself literal truth and moral
authority, neither of which it possesses. Hence the depth and importance of
religion becomes intelligible no less than its contradictions and practical
disasters. Its object is the same as that of reason, but its method is to
proceed by intuition and by unchecked poetical conceits.
1. As used in the passage，theauthorwoulddefine“wisdom”as
[A]. the pursuit of rationality through imagination.
[B]. an unemotional search for the truth.
[C]. a purposeful and unbiased quest for what is best.
[D]. a short-sighted way of pursuing happiness
2. Which of the following statements is NOT TRUE?
[A]. Religion seeks the truth through imagination, reason, in its search,
utilizes the emotions.
[ b ].religionhasprovedanineffectivetoolinsolvingman’sproblems。
[ c ].scienceseeksapiecemealsolutiontoman’squestions。
[D]. The functions of philosophy and reason are the same.
3. According to the author, science differs from religion in that
[A]. it is unaware of ultimate goals. [B]. it is unimaginative.
[C]. its findings are exact and final. [D]. it resembles society and art.
4. The author states that religion differs from rationality in that
[A]. it relies on intuition rather than reasoning .
[B]. it is not concerned with the ultimate justification of its instinctive
aims.
[C]. it has disappointed mankind.
[D]. it has inspired mankind.
5. According to the author, the pursuit of religion has proved to be
[A]. imaginative. [B]. a provider of hope for the future.
[C]. a highly intellectual activity [D]. ineffectual.
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