controversial-迷离
Ainy
晴
2016
年
6
月大学英语四级考试真题（第三套）
Part I Writing (30 minutes)
For
this
part,
you
are
allowed
30
minutes
to
write
a
letter
to
express
your
thanks
to
your
parents or any family members upon
making memorable achievement. You should write at
least
120 words but no more than 180
words.
Directions:
注意：此部分试题请在答题卡
1
上作答。
Part
Ⅲ
Reading
Comprehension (40 minutes)
Section A
Directions:
In
this section, there is a passage with ten blanks.
You are required to select one
word for
each blank from a list of choices given in a word
bank following the passage. Read the
passage through carefully before making
your choices. Each choice in the bank is
identified by a
letter.
Please
mark
the
corresponding
letter
for
each
item
on
Answer
Sheet
2
with
a
single
line
through the center. You may not use any
of the words in the bank more than once.
Signs
barring
cell-phone
use
are
a
familiar
sight
to
anyone
who
has
ever
sat
in
a
hospital
waiting
room.
But
the
26
popularity
of
electronic
medical
records
has
forced
hospital-based
doctors to become 27 on computers
throughout the day, and
desktops
—
which keep doctors
from
bedsides
—
are
28 giving way to wireless devices.
As
clerical loads increased, “something had
to
29
, and that was always
face time with patients,”
says
Patel,
a
former
chief
resident
in
the
University
of
Chicago’s
internal
-medicine
program. In fall 2010, she helped 30 a
pilot project in Chicago to see if the iPad could
improve
working conditions and patient
care. The experiment was so 31 that all internal-
medicine program
adopted
the
same
32
in
2011.
Medical
schools
at
Yale
and
Stanford
now
have
paperless,
iPad-
based curriculums.
“You’ll want an iPad just so you can wear this” is
the slogan for one
of
the
new lab coats 33 with large pockets to accommodate
tablet computers.
A study of the
University of Chicago iPad project found that
patients got tests and 34 faster if they
were
cared
for
by
iPad-equipped
residents.
Many
patients
also
35
a
better
understanding
of
the
illnesses that landed
them in the hospital in the first place.
注意：此部分试题请在答题卡
2
上作答。
A) dependent
B) designed
C) fast
D)
flying
E) gained
F)
give
G) growing
H)
launch
I)
policy
J) prospect
K) rather
L) reliable
M)
signal
N)
successful
O) treatments
特别说明：
2016
年
6
月大学
英语四级试卷の三套试题有重叠部分，
本试卷
（第三套）
只
列出与第一、二套不重复の试题。
具体重叠部分：本卷所有听力题与第一、二套试卷有重复，本试卷不再列出。
Section B
Directions:
In this section, you are
going to read a passage with ten statements
attached to it.
Each statement contains
information given in one of the paragraphs.
Identify the paragraph from
which the
information is derived. You may choose a paragraph
more than once. Each paragraph is
marked with a letter. Answer the
questions by marking the corresponding letter on
Answer Sheet
2.
Ainy
晴
Ainy
晴
Ancient Greek Wisdom Inspires
Guidelines to Good Life
[A] Is it
possible to enjoy a peaceful life in a world that
is increasingly challenged by threats and
uncertainties
from
wars,
terrorism,
economic
crises
and
a
widespread
outbreak
of
infectious
diseases?
The
answer
is
yes,
according
to
a
new
book
The
10
Golden
Rules:
Ancient
Wisdom
from
the
Greek
Philosophers
on
Living
a
Good
Life.
The
book
is
co-
authored
by
Long
Island
University’s
philosophy
professor
Michael
Soupios
and
economics
professor
Panos
Mourdoukoutas.
[B]
The
wisdom
of
the
ancient
Greek
philosophers
is
timeless,
says
Soupios.
The
philosophy
professor says it
is as
relevant today as when it was
first written many centuries ago. “There is no
expiration (?
失效
)
date on wisdom,”
he says,
“There is no shelf life
on
intelligence. I think that
things
have
become
very
gloomy
these
day,
lots
of
misunderstanding,
misleading
cues,
a
lot
of
what the ancients would
have called sophistry
(?
诡辩
?
). The nice
thing about ancient philosophy as
offered by the Greeks is that they
tended to see life clear and whole, in a way that
we tend not to
see life
today.”
Examine your life
[C] Soupios, along with his co-author
Panos Mourdoukoutas, developed their 10 golden
rules by
turning to the men behind that
philosophy
—
Aristotle,
Socrates, Epictetus and Pythagoras, among
others. The first
rule
—
examine your
life
—
is the common thread
that runs through the entire book.
Soupios says that it is based on
Plato’s observation that the unexamined life is
not worth living.
“The Greeks are
always concerned about boxing themselves in, in
terms of convictions
(?
信念
?),”
he says.
“So take a step back, switch off the automatic
pilot and actually stop and reflect about
things like our priorities, our values,
and our relationships.” Stop worrying about what
yo
u can not
control
[D]
As
we
begin
to
examine
our
life,
Soupios
says,
we
come
to
Rule
No.2:
Worry
only
about
things that you can control. “The
individual who promoted this idea was a Stoic
philosopher. His
name is Epictetus,” he
says. “And what the Stoics s
ay in
general is simply this: There is a larger
plan in life. You are not really going
to be able to understand all of the dimensions of
this plan.
You are not going to be able
to control the dimensions of this
plan.”
[E] So, Soupios
explains, it is not worth it to waste our
physical, intellectual and spiritual energy
worrying about things that are beyond
our control. “I can not control whether or not I
wind up
getting the disease swine flu,
for example.” He says. “I mean, there are some
cautious steps I ca
n
take,
but ultimately I can not guarantee myself that. So
what Epictetus would say is sitting at home
worrying
about
that
would
be
wrong
and
wasteful
and
irrational.
You
should
live
your
life
attempting
to
identify
and
control
those
things
which
you
can
g
enuinely
control.”
Seek
true
pleasure
[F]
To have a meaningful, happy life we need friends.
But according to Aristotle
—
a
student of
Plato
and
teacher
of
Alexander
the
Great
—most
relationships
don’t
qualify
as
true
friendships.
“Just
because
I
have
a
busin
ess
relationship
with
an
individual
and
I
can
profit
from
that
relationship,
it
does
not
necessarily
mean
that
this
person
is
my
friend,”
Soupios
says.
“Real
friendship is when two
individuals share the same soul. It is a beautiful
and uncharacteristically
poetic image
that Aristotle offers.”
[G]
In
our
pursuit
of
the
good
life,
he
says,
it
is
important
to
seek
out
true
pleasures
—
advice
which was originally offered by
Epicurus. But unlike the modern definition of
Epicureanism as a
life
of
indulgence
(?
放纵
?
)
and
luxury,
for
the
ancient
Greeks,
it
meant
finding
a
state
of
calm,
peace
and mental ease.
Ainy
晴
Ainy
晴
[H]
“This
was
the
highest
and
most
desirable
form
of
pleasure
and
happiness
for
the
ancient
Epicureans,” Soupios says. “This is
something that is very much well
worth
considering here in
the modern era. I
do not think that we spend nearly enough time
trying to concentrate on achieving
a
sort
of
calmness,
a
sort
of
contentment
in
mental
and
spiritual
way,
which
was
identified
by
these people as the highest form of
happiness and pleasure.” Do good to
others
[I] Other golden
rules counsel us to master ourselves, to avoid
excess and not to be a prosperous
(?
发迹の
?
)
fool.
There
are
also
rules
dealing
with
interpersonal
relationships:
Be
a
responsible
human being and do not do evil things
to others.
[J] “This is Hesiod, of
course, a younger contemporary poet, we believe,
with Homer,” Soupios
says. “Hesiod
offers an idea—which you very often find in some
of the world’s great religions, in
the
Judeo-Christian tradition and in Islam and
others
—
that in some sense,
when you hurt another
human being, you
hurt yourself. That damaging other people in your
community and in your life,
trashing
relationships, results in a kind of
self-
inflicted
(?
自己招致の
?) spiritual
wound.”
[K] Instead, Soupios
says, ancient wisdom urges us to do good. Golden
Rule No.10 for a good life
is that
kindness toward others tends to be rewarded.
[L]
“This
is
Aesop,
the
fabulist
(?
寓言家
?
),
the
man
of
these
charming
little
tales,
often
told
in
terms of animals and
animal relationships,” he says. “I
think what Aesop was suggesting is that
when you offer a good turn to another
human being, one can hope that that good deed will
come
back and sort of pay a profit to
you, the doer of the good deed. Even if there is
no concrete benefit
paid in response to
your good deed, at the very least, the doer of the
good deed has the opportunity
to enjoy
a kind of spiritually enlightened
moment.”
[M] Soupios says
following the 10 Golden Rules based on
ancient wisdom can guide us to the
path
of the good life where we stop living as onlookers
and become engaged and happier human
beings. And that, he notes, is a life
worth living.
注意：此部分试题请在答题卡
2
上作答。
36. According to an ancient Greek
philosopher, it is impossible for us to understand
every aspect
of our life.
37. Ancient Philosophers saw life in a
different light from people of today.
38. Not all your business partners are
your soul mates.
39. We can live a
peaceful life despite the various challenges of
the modern world.
40.
The
doer
of
a
good
deed
can
feel
spiritually
rewarded
even
when
they
gain
no
concrete
benefits.
41. How to achieve
mental calmness and contentment is well worth our
consideration today.
42. Michael
Soupios suggests that we should stop and think
carefully about our priorities in life.
43. Ancient philosophers strongly
advise that we do good.
44. The wise
teachings of ancient Greek thinkers are timeless,
and are applicable to contemporary
life.
45. Do harm to others
and you do harm to yourself.
Section C
Direction:
There
are two passages in this section. Each passage is
followed by some questions
or
unfinished statements. For each of them there are
four choices marked A), B), C) and D). You
should
decide
on
the
best
choice
and
mark
the
corresponding
letter
on
Answer
Sheet
2
with
a
single line through the center.
Passage One
Questions 46 to
50 are based on the following passage.
Ainy
晴
Ainy
晴
Attitudes toward new technologies often
fall along generational lines. That is, generally,
younger
people tend to outnumber older
people on the front end of a technological shift.
It is not always the case,
though. When you look at attitudes toward
driverless cars, there doesn’t
seem to
be a clear generational divide. The public overall
is split on whether they’d like to use a
driverless car. In a study last year,
of all people surveyed, 48 percent said they
wanted to ride in
one, while 50 percent
did not.
The fact that
attitudes toward self-driving cars appear to be so
steady across generations suggests
how
transformative
the
shift
to
driverless
cars
could
be.
Not
everyone
wants
a
driverless
car
now
—
and no one
can get one yet
—
but among
those who are open to them, every age group is
similarly engaged.
Actually,
this
isn’t
surprising.
Whereas
older
generations
are
sometimes
reluctant
to
adopt
new
technologies,
driverless
cars
promise
real
value
to
these
age
groups
in
particular.
Older
adults,
especially those
with limited mobility or difficulty driving on
their own, are one of the classic use
cases for driverless cars.
This is especially interesting when you
consider that younger people are generally more
interested
in travel-related
technologies than older ones.
When it comes to driverless cars,
differences in attitude are more pronounced based
on factors not
related
to
age.
College
graduates,
for
example,
are
particularly
interested
in
driverless
cars
compared with those who
have less education: 59 percent of college
graduates said they would
like to use a
driverless car compared with 38 percent of those
with a high-school diploma or less.
Where a person lives matters, too. More
people who lives in cities and suburbs said they
wanted to
try driverless cars than
those who lived in rural areas.
While
there’s
reason
to
believe
that
interest
in
self
-driving
cars
is
going
up
across the
board, a
person
’s
age
will
have
little
to
do
with
how
self-
driving
cars
can
become
mainstream.
Once
driverless cares are
actually available for sale, the early adopters
will be the people who can afford
to
buy them.
46. What happens
when a new technology emerges?
A) It
further widens the gap between the old and the
young.
B) It often leads to innovations
in other related fields.
C) It
contributes greatly to the advance of society as a
whole.
D) It usually draws different
reactions from different age groups.
47. What does the author say about the
driverless car?
A) It does not seem to
create a generational divide.
B) It
will not necessarily reduce road accidents.
C) It may start a revolution in the car
industry.
D) It has given rise to
unrealistic expectations.
48. Why does
the driverless car appeal to some old people?
A) It saves their energy.
B)
It helps with their mobility.
C) It
adds to the safety of their travel.
D) It stirs up their interest in life.
49. What is likely to affect one’s
atti
tude toward the driverless car?
A) The location of their residence.
B) The field of their special interest
C) The amount of training they
received.
D) The length of their driving
experience.
50. Who are likely to be
the first to buy the driverless car?
A)
The senior.
B) The educated.
Ainy
晴
Ainy
晴
C) The wealthy.
D) The tech fans.
Passage Two
Question 51 to
55 are based on the following passage.
In agrarian (
农业の
), pre-industrial Europe,
“
you
’
d
want to wake up early, start working with
the
sunrise, have
a
break
to
have
the
largest
meal,
and then
you’d
go back
to
work,”
says
Ken
Albala,
a
professor
of
history
at
the
University
of
the
Pacific,
“Later,
at
5
or
6,
you’d
have
a
smaller supper.”
This comfortable cycle, in
which the rhythms of the day helped shape the
rhythms of the meals,
gave rise to the
custom of the large midday meal, eaten with the
extended family. “Meals are the
foundation
of
the
family,”
says
Carole
Counihan,
a
professor
at
Mil
lersville
University
in
Pensylvania,
“so
there
was
a
very
important
interconnection
between
eating
together”
and
strengthening family
ties.
Since
industrialization, maintaining such a slow
cultural metabolism has been much harder, with
the long midday meal shrinking to
whatever could be stuffed into a lunch bucket or
bought at a
food stand. Certainly,
there were benefits. Modern techniques for
producing and shipping food led
to
greater variety and quantity, including a
tremendous increase in the amount of animal
protein
and dairy products available,
making us more vigorous than our ancestors.
Yet plenty has been lost
too, even in cultures that still live to eat. Take
Italy. It’s no secret that the
Mediterranean
diet
is
healthy,
but
it
was
also
a
joy
to
prepare
and
eat.
Italians,
says
Counihan,
traditionally
began the day with a small meal. The big meal came
at around 1 p.m. In between the
midday
meal and a late, smaller dinner came a small
snack. Today, when time zones have less and
less meaning, there is
l
ittle tolerance for offices’ closing
for lunch, and worsening traffic in cities
means workers can’t make it home and
back fast enough anyway. So the formerly small
supper
after sundown becomes the big
meal of the day, the only one at which the family
has a chance to
get together. “The
evening meal carries the full burden that used to
be spread over two meals,”
says
Counihan.
51. What do we
learn from the passage about people in pre-
industrial Europe?
A) They had to work
from early morning till late at night.
B) They were so busy working that they
only ate simple meals.
C) Their daily
routine followed the rhythm of the natural cycle.
D) Their life was much more comfortable
than that of today.
52. What does
Professor Carole Counihan say about pre-industrial
European families eating meals
together?
A)
It
was
helpful
to
maintaining
a
nation’s
tradition.
B)
It
brought
family
members
closer
to
each other.
C) It was
characteristic of the agrarian culture.
D) It enabled families to
save a lot of money.
53. What
do
es “cultural metabolism” (Line 1,
Para. 3) refer to?
A)
Evolutionary adaptation.
B)
Changes in lifestyle.
C) Social
progress.
D) Pace of life.
54. What does the author think of the
food people eat today?
A) Its quality
is usually guaranteed. B) It is varied, abundant
and nutritious.
C)
It
is
more
costly
than
what
our
ancestors
ate.
D)
Its
production
depends
too
much
on
technology.
55. What does the author say about
Italians of the old days?
Ainy
晴