单选题 {{B}}Text 3{{/B}}

The uniqueness of the Japanese character is the result of two seemingly contradictory forces: the strength of traditions, and the selective receptivity to foreign achievements and inventions. As early as 1860s there were counter movement to traditional orientation. One of the famous spokesmen of Japan's "Enlightenment" claimed "the Confucian civilization of the East seems to me to lack two things possessed by Western civilization: science in the material sphere and a sense of independence in the spiritual sphere." Another break of relative liberalism followed World War Ⅰ, when the democratic idealism of President Woodrow Wilson had an important impact on Japanese intellectuals and, especially, students; but more important was the Leninist ideology of the 1917 Bolshevik Revolution. Again, in the early 1930s, nationalism and militarism became dominant.
Following the end of World War Ⅱ, substantial changes were undertaken in Japan to liberate the individual from authoritarian restraints. The new democratic value system was accepted by many teachers, students, intellectuals, and old liberals, but it was not immediately embraced by the society as a whole. Japanese traditions were dominated by group values, and notions of personal freedom and individual rights were unfamiliar.
Today, democratic processes are clearly evident in the widespread participation of the Japanese people in social and political life. School textbooks emphasize equality over hierarchy and rationalism over tradition; hut in practice these values are often misinterpreted and distorted, particularly by the youth who translate the individualistic and humanistic goals of democracy into egoistic and materialistic ones.
Most Japanese people have consciously rejected Confucianism, but leftovers of the old order remain. An important feature of relationship in many institutions, including political parties and universities is the "oyabun-kobun" or parent-child relation. The corresponding loyalty of the individual to his patron reinforces his allegiance to the group to which they both belong. A willingness to cooperate with other members of the group and to support without qualification the interests of the group in all its external relations is still a widely respected virtue. The "oyabun-kohun" creates ladders of mobility which an individual can ascend, rising as far as abilities permit, so long as he maintains successful personal ties with a superior in the vertical channel, the latter requirement usually taking precedence over a need for exceptional competence. As a consequence, there is little horizontal relationship between people even with the same profession.

单选题 The spokesman of Japan's "Enlightenment" thinks that

【正确答案】 D

【答案解析】本题问日本启蒙运动的代言人认为……。文章首段第三句意为：儒教文明较之西方文明缺少物质世界中的科学性和精神世界中的独立意识。这是指出儒家文化的不足之处，言外之意是儒家应当引进西方文明作为补充，故[D]“日本应该引进西方文明”正确。 [A]传统文化应当被西方文明取代；[B]日本应该放弃东方的儒家文明：“replaced，forsake”分别意为“被取代”和“摒弃”，语气过重，从原文看不出摒弃儒家文明的意思。 [C]日本的儒家文明应该复兴：该代言人对儒家文明持一定的否定态度，虽看不出他对儒教文明的彻底摒弃，但也决不能说他赞同复兴儒教。

单选题 Which of the following statement of the Japan's culture is true according to the passage?

【正确答案】 D

【答案解析】本题问根据文章下面哪一个关于文化的陈述是正确的。文章末段指出儒家文化还在部分地产生影响“leftovers of the old order remain”，例如在人际关系上。故[D]“如今，儒家文化仍是日本社会中起作用的部分”正确。 [A]在第二次世界大战后期，日本的民主进程发生了很大的变化：根据第二段首句，该变化发生在二战之后“following the end of World War Ⅱ”，而不是“at the end of World War Ⅱ”(在二战后期)。 [B]民主思想在二战后立即被整个社会所接受：据第二段第二句，民主思想在战后被很多人接受，但是没有立即(immediately)被整个社会所接受，而第三段首句表明时至今日，民主意识才广泛渗入到社会、政治生活中。 [C]现在在日本儒家文化胜过新的价值观：与事实相反。第四段首句指出“Most Japanese people have consciously rejected Confucianism”，可以看出，现在新的价值观已经超出儒家文化的影响。

单选题 Today in Japan, democratic values

【正确答案】 A

【答案解析】本题问现在民主价值观怎样。第三段第二句中提到“…these values are often misinterpreted and distorted， particularly by the youth…”，可以看出民主价值观经常被年轻人误解和歪曲。故[A]“经常被年轻人曲解”正确。 [B]被系统地排除在教科书之外：这与第三段第二句中“School textbooks emphasize equality over hierarchy and rationalism over tradition”相矛盾。 [C]被那些抱有传统观念的成年人有意识地排斥：第四段首句谈到“leftovers of the old order remain”；这只是说依然有人抱有传统的观念。但文中并未谈到这些人对民主价值观的态度，因此不能说他们有意识地排斥。 [D]使传统观念长期存在成为可能：第四段虽谈到传统观念依然存在，但这与民主价值观没有因果关系。

单选题 Which of the following is most like the relationship of the "oyahun-kobun" described in the passage?

【正确答案】 B

【答案解析】2005年考研英语第一次引进了类比试题，类比题源于GRE和GMAT，很像汉语中花红和柳绿之间的类比。本题属于这种题型。本题问下面哪一个最像文章中描述的“oyabun-kobun”关系(父子关系)。综合文章末段，可知“oyabun-kobun”关系有两个突出特征：①前者较后者有地位上的优势(a superior in the vertical channel)；②后者有赖于前者利益上的庇护、扶持。一位杰出的科学家在其专业领域内比他的学生在地位上具有明显的优势，且能为后者提供引导和帮助，所以[B]符合①②两条。 [A]政客与选民：政客依赖于选民，与②正好相反；而且选民在地位上也没优势。 [C]法官与罪犯：两者是绝对对立的，后者也不可能求助于前者，与①②均不符。 [D]乐团指挥与其成员：两者之间有一种合作关系，前者需要后者配合，这与②不符。

单选题 The author implies

【正确答案】 A

【答案解析】本题问作者暗示了什么。文章末段倒数第二句提到“an individual can ascend，rising as far as abilities permit，so long as he maintains successful personal ties with a superior…taking precedence over a need for exceptional competence”，说明在日本“提升的决定在一定程度上是根据个人情感做出的”，故[A]正确。 [B]西方文明完全战胜了日本传统价值观：过于绝对，文章末段说明传统儒教还在起一定的作用。 [C]对于权威的尊重是在二战后引进的：事实上对权威的崇拜是日本长期以来的传统思想。 [D]大多数日本工人都是一个党的成员：文中没有此意。