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　　In studying both the recurrence of special habits or ideas in several districts, and their prevalence within each district, there come before us ever-reiterated proofs of regular causation producing the phenomena of human life, and of laws of maintenance and diffusion conditions of society, at definite stages of culture. But, while giving full importance to the evidence bearing on these standard conditions of society, let us be careful to avoid a pitfall which may entrap the unwary student. Of course, the opinions and habits belonging in common to masses of mankind are to a great extent the results of sound judgment and practical wisdom. But to a great extent it is not so.

　　That many numerous societies of men should have believed in the influence of the evil eye and the existence of a firmament, should have sacrificed slaves and goods to the ghosts of the departed, should have handed down traditions of giants slaying monsters and men turning into beasts—all this is ground for holding that such ideas were indeed produced in men’s minds by efficient causes, but it is not ground for holding that the rites in question are profitable, the beliefs sound, and the history authentic. This may seem at the first glance a truism, but, in fact, it is the denial of a fallacy which deeply affects the minds of all but a small critical minority of mankind. Popularly, what everybody says must be true, what everybody does must be right.

　　There are various topics, especially in history, law, philosophy, and theology, where even the educated people we live among can hardly be brought to see that the cause why men do hold an opinion, or practise a custom, is by no means necessarily a reason why they ought to do so. Now collections of ethnographic evidence, bringing so prominently into view the agreement of immense multitudes of men as to certain traditions, beliefs, and usages, are peculiarly liable to be thus improperly used in direct defense of these institutions themselves, even old barbaric nations being polled to maintain their opinions against what are called modern ideas.

　　As it has more than once happened to myself to find my collections of traditions and beliefs thus set up to prove their own objective truth, without proper examination of the grounds on which they were actually received, I take this occasion of remarking that the same line of argument will serve equally well to demonstrate, by the strong and wide consent of nations, that the earth is flat, and night-mare the visit of a demon.

　　1. The author’s attitude towards the phenomena mentioned at the beginning of the text is one of _____.

　　[A] skepticism [B] approval [C] indifference [D] disgust

　　2. By “But to...it is not so”(Line 7) the author implies that _____.

　　[A] most people are just followers of new ideas

　　[B] even sound minds may commit silly errors

　　[C] the popularly supported may be erroneous

　　[D] nobody is immune to the influence of errors

　　3.Which of the following is closest in meaning to the statement “There are various... to do so” (Line 17-20)?

　　[A] Principles of history and philosophy are hard to deal with.

　　[B] People like to see what other people do for their own model.

　　[C] The educated are more susceptible to errors in their daily life.

　　[D] That everyone does the same may not prove they are all right.

　　4. Which of the following did the author probably suggest?

　　[A] Support not the most supported.

　　[B] Deny everything others believe.

　　[C] Throw all tradition into trashcan.

　　[D] Keep your eyes open all the time.

　　5. The author develops his writing mainly by means of _____.

　　[A] reasoning [B] examples [C] comparisons [D] quotations

　　答案

　　1. A 2.C 3.D 4.D 5.A

　　总体分析

　　本文是一篇说明大多数人共有的特殊习惯和观念并不一定合理的看法的文章。作者驳斥了认为大家共有的就是正确的这种错误观点，提倡批判性思维。

　　第一段：作者指出，在研究中发现特殊的习惯和观念一定程度上反映了人类社会的某些规律，但它们并非一定是合理的判断和智慧的结果。因此我们应小心谨慎地看待它们。

　　第二段：许多传统和习俗的盛行，不足以说明它们的合理性和真实性。认为大家都说的话是真的，大家都做的事是对的，这是一种谬论。

　　第三段：在很多领域即使是受过教育的人也无法清楚地理解这一事实，即人们持有的共同观点、形成的共同习俗等不一定正确。

　　第四段：应在接受某种传综和信仰前对其依据仔细审视，否则会认为谬论也是真理。