【下载】考研英语值得背诵的阅读真题整理

@0005
   If ambition is to be well regarded, the rewards of ambition — wealth, distinction, control over one’s destiny — must be deemed worthy of the sacrifices made on ambition’s behalf. If the tradition of ambition is to have vitality, it must be widely shared; and it especially must be highly regarded by people who are themselves admired, the educated not least among them. In an odd way, however, it is the educated who have claimed to have given up on ambition as an ideal. What is odd is that they have perhaps most benefited from ambition — if not always their own then that of their parents and grandparents. There is a heavy note of hypocrisy in this, a case of closing the barn door after the horses have escaped — with the educated themselves riding on them.
   Certainly people do not seem less interested in success and its signs now than formerly. Summer homes, European travel, BMWs — the locations, place names and name brands may change, but such items do not seem less in demand today than a decade or two years ago. What has happened is that people cannot confess fully to their dreams, as easily and openly as once they could, lest they be thought pushing, acquisitive and vulgar. Instead, we are treated to fine hypocritical spectacles, which now more than ever seem in ample supply: the critic of American materialism with a Southampton summer home; the publisher of radical books who takes his meals in three-star restaurants; the journalist advocating participatory democracy in all phases of life, whose own children are enrolled in private schools. For such people and many more perhaps not so exceptional, the proper formulation is, “Succeed at all costs but avoid appearing ambitious.”
   The attacks on ambition are many and come from various angles; its public defenders are few and unimpressive, where they are not extremely unattractive. As a result, the support for ambition as a healthy impulse, a quality to be admired and fixed in the mind of the young, is probably lower than it has ever been in the United States. This does not mean that ambition is at an end, that people no longer feel its stirrings and promptings, but only that, no longer openly honored, it is less openly professed. Consequences follow from this, of course, some of which are that ambition is driven underground, or made sly. Such, then, is the way things stand: on the left angry critics, on the right stupid supporters, and in the middle, as usual, the majority of earnest people trying to get on in life.

@0103
    Why do so many Americans distrust what they read in their newspapers? The American Society of Newspaper Editors is trying to answer this painful question. The organization is deep into a long self-analysis known as the journalism credibility project.
    Sad to say, this project has turned out to be mostly low-level findings about factual errors and spelling and grammar mistakes, combined with lots of head-scratching puzzlement about what in the world those readers really want.
    But the sources of distrust go way deeper. Most journalists learn to see the world through a set of standard templates (patterns) into which they plug each day’s events. In other words, there is a conventional story line in the newsroom culture that provides a backbone and a ready-made narrative structure for otherwise confusing news.
    There exists a social and cultural disconnect between journalists and their readers, which helps explain why the “standard templates” of the newsroom seem alien to many readers. In a recent survey, questionnaires were sent to reporters in five middle-size cities around the country, plus one large metropolitan area. Then residents in these communities were phoned at random and asked the same questions.
    Replies show that compared with other Americans, journalists are more likely to live in upscale neighborhoods, have maids, own Mercedeses, and trade stocks, and they’re less likely to go to church, do volunteer work, or put down roots in a community.
    Reporters tend to be part of a broadly defined social and cultural elite, so their work tends to reflect the conventional values of this elite. The astonishing distrust of the news media isn’t rooted in inaccuracy or poor reportorial skills but in the daily clash of world views between reporters and their readers.
    This is an explosive situation for any industry, particularly a declining one. Here is  a troubled business that keeps hiring employees whose attitudes vastly annoy the customers. Then it sponsors lots of symposiums and a credibility project dedicated to wondering why customers are annoyed and fleeing in large numbers. But it never seems to get around to noticing the cultural and class biases that so many former buyers are complaining about. If it did, it would open up its diversity program, now focused narrowly on race and gender, and look for reporters who differ broadly by outlook, values, education, and class.

@0105
    When I decided to quit my full time employment it never occurred to me that I might become a part of a new international trend. A lateral move that hurt my pride and blocked my professional progress prompted me to abandon my relatively high profile career although, in the manner of a disgraced government minister, I covered my exit by claiming “I wanted to spend more time with my family”.
    Curiously, some two-and-a-half years and two novels later, my experiment in what the Americans term “downshifting” has turned my tired excuse into an absolute reality. I have been transformed from a passionate advocate of the philosophy of “having it all”, preached by Linda Kelsey for the past seven years in the pages of She magazine, into a woman who is happy to settle for a bit for everything.
     I have discovered, as perhaps Kelsey will after her much-publicized resignation from the editorship of She after a build-up of stress, that abandoning the doctrine of “juggling your life”, and making the alternative move into “downshifting” brings with it far greater rewards than financial success and social status. Nothing could persuade me to return to the kind of life Kelsey used to advocate and I once enjoyed: 12-hour working days, pressured deadlines, the fearful strain of office politics and the limitations of being a parent on “quality time”.
     In America, the move away from juggling to a simpler, less materialistic lifestyle is a well-established trend. Downshifting — also known in America as “voluntary simplicity” — has, ironically, even bred a new area of what might be termed anti-consumerism. There are a number of bestselling downshifting self-help books for people who want to simplify their lives; there are newsletters, such as The Tightwad Gazette, that give hundreds of thousands of Americans useful tips on anything from recycling their cling-film to making their own soap; there are even support groups for those who want to achieve the mid- ’90s equivalent of dropping out.
     While in America the trend started as a reaction to the economic decline — after the mass redundancies caused by downsizing in the late ’80s — and is still linked to the politics of thrift, in Britain, at least among the middle-class downshifters of my acquaintance, we have different reasons for seeking to simplify our lives.
     For the women of my generation who were urged to keep juggling through the ’80s, down-shifting in the mid- ’90s is not so much a search for the mythical good life — growing your own organic vegetables, and risking turning into one — as a personal recognition of your limitations.

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