Read the following passage and then answer the questions either by writing briefly or completing the gaps in the sentences.(15 points) The survival of traditional elements in novel and emerging value systems is unavoidable and difficult to control when the assimilation of the old into the new actually occurs. Hence, it would be unfair to attribute the absence of a carefully formulated theory of human excellence suitable to the cultural climate of contemporary man exclusive to the undetected religious background of the defenders of recent humanism. The reluctance to come to grips with the problems which the quest for excellence poses has its roots partly in the modern interpretations of the place of the scientific method in ethics, and partly in the current views about human nature. The former points to the demand to keep ethical generalizations as open and provisional in character as scientific hypotheses are, with the obvious merit of securing for ethics freedom from dogmatism and preserving in its conclusions the pluralistic and open-textured qualities of experience. The latter has permitted ethical theory to bypass thorny issues that attend the systematic effort to base substantive considerations and definite valuational prescriptions on a theory of man supported by rigorous scientific evidence. The consensus among behavioral scientists has been for quite some time that the nature of man is to have no nature. In the face of such formidable obstacles from the sciences of man, the science of the good life was never launched. Given the widespread prevalence of this fluid conception of human nature, it is easy to see why efforts to formulate a system of humanistic excellences within the scope of substantive ethics have been by and large inhibited. It is common knowledge that professional philosophers have cautiously avoided even mentioning the existence of such an enterprise in their list of endeavors. The only course left open to the daring advocates of nonreligious substantive ethics was mainly one which led to a soft and scientifically inoffensive "open-textured" humanism of fulfillments. The philosophy on which the view rested was as derivative as the utilitarian and pragmatic features which constituted its basic appeal. What has been missing all along was the bold effort needed to give the new humanism the respectable objectivity that only a science of the good life could provide. But in the absence of a firm foundation the gospel of plural fulfillments is subject to the same treatment given to loud our critical faculties. One thing is clear: the new humanism has demonstrated its power to persuade. What the time calls for is more wisdom. It is precisely on this point that the humanism of classical Greece has demonstrated its relevance, but not every humanist is prepared to agree with me on this issue.

问答题 What will certainly remain in new sets of moral principles and standards?

问答题 What would be an invalid reason for explaining a cultural phenomenon?

问答题 Which phrase in the text means "to understand or deal with something difficult"?

问答题 If ethics is to be out of the control of dogmatism, then what qualities must its generalizations have?

问答题 What point do behavioral scientists agree on?

问答题 It can be inferred from the passage that there is no fixed idea about______.(2 words)

问答题 What is a taboo subject among professional philosophers?

问答题 The gospel of plural fulfillments shares the same fate as loud manifestos and protean promises because the former has no______.(2 words)

问答题 It can be inferred that the gospel of plural fulfillments cannot stand the scrutiny of man's______.(2 words)

问答题 The author expects differences of opinion from fellow humanists regarding the question of whether classical Greece has any______(1 word)to our time's particular need.