Text 1
"All too often.., in the history of the United States, the school teacher has been in no position to serve as a model to the intellectual life," Hofstadter wrote. "Too often he has not only no claims to an intellectual life of his own, but not even an adequate workmanlike competence in the skills he is supposed to impart."
Harsh words, perhaps, but Hofstadter’s idea makes sense: If teachers--on the front line of education--don’t have an active intellectual life, they’re not likely to communicate a love of learning and critical thinking to their students.
In his 1995 book, Out of Our Minds: Anti-Intellectualism and Talent Development in American Schools, Craig Howley cites several studies about the education and habits of public school teachers. According to one study, prospective teachers take fewer liberal arts courses than their counterparts in other arts and science majors--and fewer upper-division courses in any subject except pedagogy. It appears, Howley writes, that prospective teachers do not often make a special effort during their college years to pursue advanced study in fields other than pedagogy.
Frequent reading of literature in academic fields is the mark of the scholar, Howley says, so it’s logical to look at teachers’ reading habits. Readers tend to be more reflective and more critical than nonreaders, argues Howley, who found that studies of teachers’ reading showed two patterns: One is that teachers don’t read very much--on average, just 3.2 books a year. (In fact, 11 percent of those surveyed said they had not read a single book during the current year.) The second pattern is that when teachers do read, they prefer popular books rather than scholarly or professional literature. Of those who were reading about education, most were reading books intended for the general public.
It’s true that U. S. teachers have traditionally been poorly paid and not well respected, which means that the best and the brightest are often not attracted to teaching. But until teachers can be role models and exhibit their own love of learning and academics, the children won’t get it.
"Create a culture among the adults, a community of adults who are learners, who are excited a bout ideas in the other disciplines," says Deborah Meier, educator and author of The Power of Their Ideas. "The school must represent the culture it wants to encourage. If we want kids to feel that an intellectual life belongs to them, it must belong to the teacher, too."

In Craig Howley's opinion, prospective teachers should（）

A:learn mom about pedagogy. B:be active on the front line of education. C:take more courses in liberal arts. D:learn from their counterparts majored in science.

Section Ⅱ Reading Comprehension Part A Directions: Read the following four texts. Answer the questions below each text by choosing [A], [B], [C] or [D]. Mark your answers on ANSWER SHEET 1. Text 1 "All too often.., in the history of the United States, the school teacher has been in no position to serve as a model to the intellectual life," Hofstadter wrote. "Too often he has not only no claims to an intellectual life of his own, but not even an adequate workmanlike competence in the skills he is supposed to impart." Harsh words, perhaps, but Hofstadter’s idea makes sense: If teachers--on the front line of education--don’t have an active intellectual life, they’re not likely to communicate a love of learning and critical thinking to their students. In his 1995 book, Out of Our Minds: Anti-Intellectualism and Talent Development in American Schools, Craig Howley cites several studies about the education and habits of public school teachers. According to one study, prospective teachers take fewer liberal arts courses than their counterparts in other arts and science majors--and fewer upper-division courses in any subject except pedagogy. It appears, Howley writes, that prospective teachers do not often make a special effort during their college years to pursue advanced study in fields other than pedagogy. Frequent reading of literature in academic fields is the mark of the scholar, Howley says, so it’s logical to look at teachers’ reading habits. Readers tend to be more reflective and more critical than nonreaders, argues Howley, who found that studies of teachers’ reading showed two patterns: One is that teachers don’t read very much--on average, just 3.2 books a year. (In fact, 11 percent of those surveyed said they had not read a single book during the current year.) The second pattern is that when teachers do read, they prefer popular books rather than scholarly or professional literature. Of those who were reading about education, most were reading books intended for the general public. It’s true that U. S. teachers have traditionally been poorly paid and not well respected, which means that the best and the brightest are often not attracted to teaching. But until teachers can be role models and exhibit their own love of learning and academics, the children won’t get it. "Create a culture among the adults, a community of adults who are learners, who are excited a bout ideas in the other disciplines," says Deborah Meier, educator and author of The Power of Their Ideas. "The school must represent the culture it wants to encourage. If we want kids to feel that an intellectual life belongs to them, it must belong to the teacher, too."

In Craig Howley's opinion, prospective teachers should（）

A:learn mom about pedagogy. B:be active on the front line of education. C:take more courses in liberal arts. D:learn from their counterparts majored in science.

(46)Within the modern study of religion the division between philosophy of reli- gion and the histolw of religions-long regarded as a truism insofar as it reflects the distinction between universal and particular-has become increasingly blurred in recent years with the growing influence of’ cultural and critical theory on the humanities and social sciences. Unlike the earaier paradigmatic split between theology and anthropology (or social science methodology) , cultural theory has helped not only to dismantle well worn dualisms such as religion/politics, theism/atheism, sacred/secular, but more importantly has helped to narrow the gap between academic practices and cultural practices such as religion that scholars seek to study. (47)That is to say, cultural theory has simultaneously problematized and challenged essentialist and theological tendencies (such as dreams of absolute principles, supernatural origins, ahistorical authorities, pure traditions etc. ) as well as scholars’ claims to methodological objectivity and impartiality, since the academy far from being a site of neutral value-free analysis, is itself thoroughly implicated in cultural realities. Indeed in what might seen as a reversal of critical theory’s atheistic roots in the "masters of suspicion" contemporary cultural theory has been adapted by scholars not only to successfully dispute the atheistic presuppositions of modern secular thinking in the social sciences, thereby revitalizing religious and theological reflection in the Christian and Judaic traditions, but, more surprisingly perhaps, it has legitimized the use of phenomena from these particular traditions as resources for critical thinking about religion per se.
(48) By contrast, however, the effects of critical theory on the study of nonWestern religions has not only been far more modest, in many cases it seems also to have had precisely the opposite effect. In the study of South Asian religions, for example, the effect of critical theory seems to have reinforced the priority of the secular. In his recent work "Provincialising Europe" Dipesh Chakrabarty points out the very different interventions of critical theory in the two traditions. (49) Whereas in the Western intellectual traditions fundamental thinkers who are long dead and gone are treated not only as people belonging to their own times but also as though they were our contemporaries, the thinkers and traditions of South Asia, once unbroken and alive in their native languages, are now matters of historical research. These traditions are treated as truly dead, as history. Few if any social scientists working in the history of religions would ever try to make the concepts of these traditions into resources for contemporary critical theory. (50) And yet "past Western thinkers and their categories are never quite dead for us in the same way. South Asian(ist) social scientists would argue passionately with a Marx or a Weber without feeling any need to historicize them or to place them in their European intellectual contexts".

(46)Within the modern study of religion the division between philosophy of reli- gion and the histolw of religions-long regarded as a truism insofar as it reflects the distinction between universal and particular-has become increasingly blurred in recent years with the growing influence of’ cultural and critical theory on the humanities and social sciences.

[句子精译] 近年来，随着人文学科和社会科学方面文化和批判理论不断的影响，在现代zōng jiāo 研究领域内，zōng jiāo 哲学与zōng jiāo 历史(它长期地被认为是一种公认的真理，因为它反映了一般与特殊之间的差别)之间的区分，已日益变得模糊。

Passage Two
In the past, people who graduated from college felt proud of their academic achievement and confident that their degree would help them to find a good job.
However, in the past four years the job market has changed dramatically. This year’s college graduates are facing one of the worst job markets in years. For example,. Ryan Stewart, a graduate of San Jose State University, got a degree in religious studies, but he has not gotten any job offers. He points out that many people already working are getting laid off and don’t have jobs, so it’s even harder for new college graduates to find jobs.
Four years ago, the future looked bright for the class of 2003. There were many high- tech ( "dot com") job opportunities, graduates received many job offers, and they were able to get jobs with high salaries and benefits such as insurance and paid vacations. However, "Times have changed. It’s a new market," according to Cheryl Allmen-Vinnidge of the San Jose State Career Center.
Allmen-Vinnidge says students who do find jobs started preparing two years ago. They worked during summer vacations, they have had several internships, and they majored in fields that are still paying well, such as accounting or nursing.
Even teaching is not a secure profession now. Ryan Stewart wanted to be a teacher, but instead he will probably go back to school in order to become a college teacher. He thinks college teaching could be a good career even in a bad economy.
In conclusion, these days a college degree does not automatically lead to a good job with a high salary. Some students can only hope that the value of their degree will increase in the future.

Ryan Stewart （）

A:is a teacher B:found a job as soon as he graduated C:majored in religious studies D:is going back to school

Why does Ryan Steward want to be a college teacher

A:Teaching jobs are well-paid. B:He majored in teaching in the university. C:College teaching is less challenging than high-tech jobs. D:College teaching career won't be influenced by economy.

International Trade
Since the end of World War II, international trade has developed dramatically. All countries in the modern world join in worldwide trade, through which various sorts of merchandise and (51) materials arc exported in (52) for foreign currency, which means income wealth from (53) and job opportunity at home, and in the meantime, foreign goods are imported to provide consumers with (54) and welcome merchandise. Today, economic interdependence among countries is so (55) that no country can close its doors to the outside world, and the more prosperous the national economy, the more developed the foreign trade. Economic globalization is now a (56) in the world.
But in the past when old and new colonialism ruled the world there was no free and fair trade at all. Powers, (57) the British empire, the United States, Russia, Japan, divided the world into their spheres of influence—their colonies or dependencies, where their businessmen (58) their merchandise at high prices and bought (59) raw materials and labor at low prices. (60) of wealth flowed to these powers which then grew prosperous, (61) the colonies were driven into destitution (贫困). The national economy of colonies was innately defective. Their industries could not survive the overwhelming (62) of imports from the powers. Their monotonous national economy (63) in production of one or two agricultural crops or (64) products or minerals, to be sold in international market, for example, orange and sugarcane in Cuba, banana and coffee in South-America, coal in Poland, all (65) to supply-demand relation in world market under control of the powers. Even their customs were governed by officials from the powers, whose exported goods thus could enter the colonies nearly duty-free. It was after the collapse of colonialist system all over the world that free and fair international trade, at least theoretically, could be possible.

63（）

A:majored B:specified C:orientated D:specialized

? ?阅读下面的短文，文中有15处空白，每处空白给出了4个选项，请根据短文的内容从4个选项中选择1个最佳答案。

A:majored B:specified C:orientated D:specialized

阅读下面的短文，文中有15处空白，每处空白给出了4个选项，请根据短文的内容从4个选项中选择1个最佳答案。

A:majored B:specified C:orientated D:specialized