考研英语全国巡回讲座.doc

2007考研英语全国巡回讲座（北京）宫东风英语教学团队目 录1. 永不言败让小草长成大树！2. 考研是一场计划战3. 2006年全国硕士学位研究生入学统一考试英语试题4. 后序永不言败让小草长成大树！看完大长今，我们的心底涌起一股暖意。这暖意不仅仅是缠绕着的亲情、友情、爱情，更重要的是我们看到一株“野火烧不尽”的“小草”，逆境不屈地生长，长成了一棵苍天大树。 岁，长今刚刚入宫就被“体罚”，为了赢回一个考试机会，她一大盆水端到天亮；成年了，她参与御膳房最高尚宫的竞赛，面对崔尚宫家族的破坏，关键时刻她力挽狂澜；沦为官奴驱往济州岛，在前途无“亮”之时，她仍怀着一丝希望，最终成为医女，“杀”回皇宫她就是这样愈挫愈勇，百折不回！ 人类历来推崇自强不息，坚忍不拔，威武不屈，但要真正做到却绝非易事。长今做到了，所以她被人们敬仰，成为人们的楷模。永不言败，就是“屡战屡败，屡败屡战”。长今是执著和坚毅的化身。无论怎样经历曲折艰辛、遭受挫折失败，甚至身陷囹圄；无论身边的人如何颓废、如何劝她放弃，她都执著地坚持自己的理想、信念与追求。长今对曲折的人生充满乐观进取的精神，她永不放弃、永不言败，“不做事就没有精神，哪怕是种一棵草，一株花，也要怀着希望去做”。长今通过自己的努力不断改变命运，使“有志者事竟成”、“天道酬勤”等人生哲理再次得到证明。 长今让所有陷于挫折中的人感受到一股力量。那就是只要通过自己的努力，才会有希望和出路，才能改变自己的命运。假如生活欺骗了我们，不要忧郁，也不要愤慨！长今用她的努力告诉我们：只要你自己不放弃，就能回到自己梦想的地方。 让长今的“永不言败”精神成为我们前进的动力，“会当击水三千里，自信人生二百年。”只要拥有强大的内在精神，才能托起我们人生伟大的理想和事业成功的大厦。（摘自晨报）考研是一场计划战决心就是力量。给自己一个考研的理由，给自己一些积极的心理暗示，都有助于培养强烈的成功欲望，有助于下定决心。考研是有方法、有规律可循的。首先是真题的收集。收集真题很重要，应尽可能多地收集报考学校的真题。收集渠道很多，可以通过学校买到，可以跟往届生弄到，最方便的是从网上免费下载。真题就是方向，决定了复习思路的选择。一般来说，了解学科前沿和社会热点的最好来源是相关学术杂志。所报考专业的导师的近两三年的文章以及代表性著作也应当涉及。但是请注意，重视热点不等于忽视基础，否则就有舍本逐末的危险。另外，真题总是有一定的重复率，做好真题不仅有练兵的作用，有时还有意外的收获。其次，考研复习应当要有计划。具体的计划安排因人而异，文科考研一般没有数学，重点应当保证专业课的复习时间；留出一定的机动时间，以应付突发情况；一个上午/下午/晚上最好只安排一门功课，英语、政治或者专业课，这与考试的时间安排比较吻合；应当注意长远计划、中期计划和短期计划相结合，但是精确到每天几点干什么好像不是太必要。第三，公共课的复习。对于政治和英语而言，用好资料是成功的一半，主流的复习资料（如权威部门出的资料，大家用得最多的资料，书店卖得最好的资料）一般都是好的资料，因为是经过时间检验的。政治多做题有好处，但是真题最权威。对文科生来说，公共课要出问题多半是英语。真题要选那种解析比较详细的参考书，真题里面有黄金，最好多挖几遍，真题也是有规律的，尤其要在错的地方多看几遍。忠告：考研是一场持久战，需要体力，要注意加强营养和体育锻炼。上述提到的方法不是绝对的，要因人而异。（摘自京华时报）2006年全国硕士学位研究生入学统一考试英语试题Section IUse of EnglishThe homeless make up a growing percentage of Americas population. 1 , homelessness has reached such proportions that local governments cant possibly 2 . To help homeless people 3 independence, the federal government must support job training programs, 4 the minimum wage, and fund more low-cost housing.1. A Indeed B LikewiseC ThereforeD FurthermoreSection II Reading ComprehensionText 4Many things make people think artists are weird. But the weirdest may be this: artists only job is to explore emotions, and yet they choose to focus on the ones that feel bad.This wasnt always so. The earliest forms of art, like painting and music, are those best suited for expressing joy. But somewhere from the 19th century onward, more artists began seeing happiness as meaningless, phony or, worst of all, boring, as we went from Wordsworths daffodils to Baudelaires flowers of evil.You could argue that art became more skeptical of happiness because modern times have seen so much misery. But its not as if earlier times didnt know perpetual war, disaster and the massacre of innocents. The reason, in fact, may be just the opposite: there is too much damn happiness in the world today.After all, what is the one modern form of expression almost completely dedicated to depicting happiness? Advertising. The rise of anti-happy art almost exactly tracks the emergence of mass media, and with it, a commercial culture in which happiness is not just an ideal but an ideology. People in earlier eras were surrounded by reminders of misery. They worked until exhausted, lived with few protections and died young. In the West, before mass communication and literacy, the most powerful mass medium was the church, which reminded worshippers that their souls were in danger and that they would someday be meat for worms. Given all this, they did not exactly need their art to be a bummer too. Today the messages the average Westerner is surrounded with are not religious but commercial, and forever happy. Fast-food eaters, news anchors, text messengers, all smiling, smiling, smiling. Our magazines feature beaming celebrities and happy families in perfect homes. And since these messages have an agenda to lure us to open our wallets they make the very idea of happiness seem unreliable. “Celebrate!” commanded the ads for the arthritis drug Celebrex, before we found out it could increase the risk of heart attacks.But what we forget what our economy depends on us forgetting is that happiness is more than pleasure without pain. The things that bring the greatest joy carry the greatest potential for loss and disappointment. Today, surrounded by promises of easy happiness, we need art to tell us, as religion once did, Memento mori: remember that you will die, that everything ends, and that happiness comes not in denying this but in living with it. Its a message even more bitter than a clove cigarette, yet, somehow, a breath of fresh air. 37. The word “bummer” (Line 5, Paragraph 5) most probably means somethingA religious. B unpleasant. C entertaining. D commercial.38. In the authors opinion, advertising A emerges in the wake of the anti-happy art.B is a cause of disappointment for the general public.C replaces the church as a major source of information.D creates an illusion of happiness rather than happiness itself. Part CIs it true that the American intellectual is rejected and considered of no account in his society? I am going to suggest that it is not true. Father Bruckberger told part of the story when he observed that it is the intellectuals who have rejected America. But they have done more than that. They have grown dissatisfied with the role of the intellectual. It is they, not America, who have become anti-intellectual.First, the object of our study pleads for definition. What is an intellectual? (46) I shall define him as an individual who has elected as his primary duty and pleasure in life the activity of thinking in a Socratic (苏格拉底的) way about moral problems. He explores such problems consciously, articulately, and frankly, first by asking factual questions, then by asking moral questions, finally by suggesting action which seems appropriate in the light of the factual and moral information which he has obtained. (47) His function is analogous to that of a judge, who must accept the obligation of revealing in as obvious a manner as possible the course of reasoning which led him to his decision. This definition excludes many individuals usually referred to as intellectuals the average scientist, for one. (48) I have excluded him because, while his accomplishments may contribute to the solution of moral problems, he has not been charged with the task of approaching any but the factual aspects of those problems. Like other human beings, he encounters moral issues even in the every-day performance of his routine duties he is not supposed to cook his experiments, manufacture evidence, or doctor his reports. (49) But his primary task is not to think about the moral code which governs his activity, any more than a businessman is expected to dedicate his energies to an exploration of rules of conduct in business. During most of his waking life he will take his code for granted, as the businessman takes his ethics. The definition also excludes the majority of teachers, despite the fact that teaching has traditionally been the method whereby many intellectuals earn their living. (50) They may teach very well, and more than earn their salaries, but most of them make little or no independent reflections on human problems which involve moral judgment. This description even fits the majority of eminent scholars. Being learned in some branch of human knowledge is one thing; living in “public and illustrious thoughts,” as Emerson would say, is something else. 49. But his primary task is not to think about the moral codewhich governs his activity,any 0.5 0.5more than a businessman is expected todedicate his energies to an exploration of rules of conduct 0.5 0.5in business.参考答案：但是，他的首要任务并不是考虑支配自己行动的道德，就如同不能指望商人专注于探讨行业规范一样。Section IIIWritingPart A51. Directions:You want to contribute to Project Hope by offering financial aid to a child in a remote area. Write a letter to the department concerned, asking them to help find a candidate. You should specify what kind of child you want to help and how you will carry out your plan.Write your letter in no less than 100 words. Write it neatly on ANSWER SHEET 2. Do n