新世紀(jì)大學(xué)英語(yǔ)綜合教程3close答案及翻譯(共5頁(yè))

1、精選優(yōu)質(zhì)文檔-傾情為你奉上Cloze 1What is genuine friendship? Some classical(古典的.經(jīng)典的)(1) views may help us understand the notion(觀念) (2) of friendship more clearly. Aristotle distinguishes genuine friendship from two other forms: one based on mutual utility(效用) (3) and the other on pleasure. While the ground (4)

2、for the latter two forms of friendship is closely related to material benefits, short-term interests or age, genuine friendship occurs (5) only between those who are similar in their goodness (6). Cicero, another ancient scholar, believes that true friends' actions and lives should leave no ques

3、tion as to (7) their honor, purity, equity and liberality. Whether or not one possesses(擁有) (8) any superiority over the other, both must regard themselves as equals of the other and try their best to preserve(維護(hù);維持) (9) the friendship. Moreover, true friends are bound(結(jié)合) (10) together, as a friend

4、 is said to be a mirror (11) in which you may perceive and know yourself. When virtuous(品德高尚的) (12) friends are bonded together by a commitment(保證，承諾) (13) to the good, they can recognize each other's moral excellence (14) and fulfill their self-improvement.什么是真正的友誼嗎？一些經(jīng)典（古典的，經(jīng)典的）（1）的意見可以幫助我們更清楚

5、理解的概念（觀念）（2）友誼。亞里士多德區(qū)分真正的友誼從其他兩個(gè)形式：一種基于相互效用（效用）（3）與其他樂趣。而地面（4）對(duì)于后兩種形式的友好密切相關(guān)的物質(zhì)利益，短期利益或年齡時(shí)，真正的友誼之間的相似，他們的善良（6）（5）。西塞羅（Cicero），另一個(gè)古老的學(xué)者認(rèn)為，真正的朋友的行動(dòng)和生活應(yīng)該離開毫無(wú)疑問，（7）自己的榮譽(yù)，純凈，公平和慷慨。無(wú)論一個(gè)人擁有（擁有）（8）比其他任何優(yōu)勢(shì)，都必須把自己平等的，并盡力維護(hù)（維護(hù)，維持）（9）友誼。此外，真正的朋友綁定（結(jié)合）（10）一起，被說成是一面鏡子（11）中，你可能會(huì)認(rèn)為，知道自己為好友。當(dāng)良性（品德高尚的）（12）的朋友都結(jié)合在一起的承

6、諾（保證，承諾）（13）的好，他們可以識(shí)別對(duì)方的美德（14），并滿足他們的自我改善。Cloze 2Today young people tend to jump on the bandwagon of love with so much haste(匆忙.催促) (1) that they fail to realize the essence of true love. Given the current state of affairs（事件） (2), we need to consider more closely the nature of love. True love has t

7、o be distinguished（杰出的） (3) from the pleasures of the flesh. True love means a meeting of minds (4) and it takes time to blossom（興旺） (5). People who are in true love focus more on inner charm（魅力） (6) than on physical beauty, more on intimacy（親密） (7) than on closeness, more on emotion (8) than on pas

8、sion, more on sharing than on acquiring（取得） (9). As true love happens once in a lifetime, they have in their minds the ideals (10) of the relationship. They share mutual respect, admiration（欽佩） (11) and plenty of romance, so their relationship is lasting (12) and meaningful. Preserving true love req

9、uires effort, however. You should gift your object of affection（影響） (13) your time, company, support and friendship; you should give yourself and your beloved time and space to forge（偽造.鑄造） (14) a life-long bond; and you should honor (15) your commitments. In short, you should devote yourself to you

10、r love. Your devotion to love will, in return, bring you an overwhelming(勢(shì)不可擋) (16) joy今天有這么多的急速（匆忙。催促）（1）他們沒有意識(shí)到真正的愛情的本質(zhì)，年輕人往往跳愛的行列。由于事務(wù)（事件）（2）目前的狀態(tài)，我們需要更加緊密地考慮愛情的本質(zhì)。真正的愛是杰出的（杰出的）（3）從肉體的快樂。真正的愛情，是指會(huì)議的頭腦（4）和（興旺）（5）開花需要一定的時(shí)間。誰(shuí)是真正的愛情的人更注重內(nèi)在的魅力（魅力）（6），而不是形體美，更親密（親密）（7）上的封閉性，更多的情感（8）比激情，更多的共享比獲?。ㄈ〉茫?）。

11、由于發(fā)生真正的愛情，一生只有一次，他們?cè)谒麄兊男哪恐械睦硐耄?0）的關(guān)系。他們分享相互尊重，欽佩（欽佩）（11）和大量的戀情，所以他們的關(guān)系是持久的（12）和有意義的。保持真正的愛情需要努力，但是。你應(yīng)該禮物你的感情對(duì)象的（影響）（13）您的時(shí)間，公司，支持和友誼，你應(yīng)該給自己和你心愛的偽造（偽造。鑄造）（14）長(zhǎng)期債券的生活和你的時(shí)間和空間（15）應(yīng)該兌現(xiàn)自己的承諾?？傊?，你要全身心地投入到你的愛。你愛的奉獻(xiàn)會(huì)，作為回報(bào)，給您帶來(lái)壓倒性的（勢(shì)不可擋）（16）歡樂。Cloze 3It is our natural desire to be happy. Throughout human his

12、tory, people as a whole (1) have been going after happiness. However (2), the pursuit of happiness is often accompanied with dissatisfaction and frustration. This is in part (3) due to our different understanding of happiness. In effect (4), our sense of happiness is derived(起源) (5) from our definit

13、ion of happiness. Some believe that happiness can be purchased(獲得) (6) with wealth. From this point of view, the better off(境況較好的) (7) one becomes, the happier one gets. Therefore, to be happy, they take pains (8) to get rich. But wealth does not necessarily (9) lead to happiness. Others believe tha

14、t happiness has something to do (10) with status a system of ranking. Thus, ones happiness is built upon his favorable comparison(比較) (11) with others. But since society cannot raise its position relative (12) to itself, unhappiness is thus inevitable(不可避免的)(13). So it can be said that both views se

15、rve (14) more as the barrier to true happiness than as the guide. To seek (15) true happiness, we must change our inner attitude and strive for the common good of all human beings.這是我們自然的欲望是幸福的?？v觀人類歷史，作為一個(gè)整體的人（1）已后幸福。然而，（2），對(duì)幸福的追求往往伴隨著不滿和沮喪。這是在第（3）由于我們對(duì)幸福的理解不同。效果（4），我們的幸福感是派生的（起源），（5）從我們的幸福的定義。有些人認(rèn)為

16、幸福是可以購(gòu)買的（獲得）（6）與財(cái)富。從這個(gè)角度來(lái)看，更好的（境況較好的）（7）一個(gè)人變得更快樂1得到。因此，要快樂，他們采取的疼痛（8）致富。但是，財(cái)富并不一定（9）帶來(lái)快樂。其他人則認(rèn)為，幸福做的東西（10）的狀態(tài) - 排名系統(tǒng)。因此，一個(gè)人的快樂是建立在他的良好的與他人的比較（比較）（11）。但是，由于社會(huì)不能提高其本身的相對(duì)位置（12），因此，不快樂是不可避免的（不可避免的）（13）。所以，可以說，這兩種觀點(diǎn)服務(wù)（14）更多的障礙，真正的幸福，而不是指導(dǎo)。 （15）為了尋求真正的幸福，我們必須改變我們內(nèi)心的態(tài)度，并努力為全人類的共同利益。Cloze 4AIDS is a terribl

17、e disease. It poses a threat(威脅) (1) to all the human beings without caring whether you are black or white, male or female, gay or straight, young or old. But what is at risk(處于危險(xiǎn)中) (2) now is not just the people infected(受感染的) (3) with the disease. Human civilization itself is being threatened. Thi

18、s is because the whole society tolerates both ignorance of and prejudice(偏見.損害) (4) against HIV or AIDS. Once diagnosed (被診斷) as HIV-positive, the victims are isolated（孤立的） (5) or treated as outcasts. They are believed to have contracted（收縮的） (6) something evil or to have entered some alien state of

19、 being. As a result, these poor people have to shelter（掩蔽） (7) the flickering（閃爍的）candle of life from the cold wind of rejection by their family members. When they die of the disease, their families dare not whisper the word AIDS. They just grieve（悲傷） (8) silently. Thus, our prejudice and silence ha

20、ve helped the disease along (9). Now HIV marches firmly towards AIDS in more than a million American homes, littering its pathway（途徑）(10) with the bodies of the young. To guard against the disease effectively, we must take this issue (11) seriously. People should be educated to bring (12) those nega

21、tive attitudes to an end. We should not see AIDS as something evil（邪惡） (13) and the patients as alien. Instead, we should concern ourselves with（涉及） (14) the prevention of the disease and render strong support (15) to the patients with more compassion. Only in this way can we have a better chance of

22、 winning the war against AIDS.艾滋病是一種可怕的疾病。它構(gòu)成威脅（威脅）（1）所有的人，不管你是黑人還是白人，男性或女性，同性戀或直，年輕的或舊的。但是，什么是風(fēng)險(xiǎn)（處于危險(xiǎn)中）（2）現(xiàn)在不僅是人感染（受感染的）（3）與疾病。人類文明本身受到威脅。這是因?yàn)檎麄€(gè)社會(huì)容忍既無(wú)知和偏見（偏見。損害）（4）防治艾滋病毒或艾滋病。一旦確診（被診斷）為HIV陽(yáng)性，受害者被隔離（孤立的）（5）和鄙視。他們被認(rèn)為是收縮（收縮的）（6）邪惡的東西，或進(jìn)入一些外來(lái)的存在狀態(tài)。因此，這些可憐的人有住房（掩蔽）（7）閃爍（閃爍的）拒絕由家人從寒冷的風(fēng)燭生活。當(dāng)他們死于這種疾病，他們的家人

23、不敢耳語(yǔ)字艾滋病。他們只是悲傷（悲傷）（8）提示。因此，我們的偏見和沉默已經(jīng)幫助疾病以及（9）?，F(xiàn)在，HIV游行堅(jiān)定地朝著艾滋病在超過一百萬(wàn)的美國(guó)家庭的年輕人的尸體亂拋垃圾的途徑（途徑）（10）。為了防止疾病有效，我們必須考慮這個(gè)問題（11）嚴(yán)重。應(yīng)教育人們，使那些消極的態(tài)度（12）結(jié)束。我們不應(yīng)該看到的是邪惡的（邪惡）（13）的患者作為外來(lái)的艾滋病。相反，我們應(yīng)該關(guān)心的（涉及）（14）預(yù)防的疾病，給患者更多的同情和給予的大力支持（15）。只有這樣，我們才能有更好的機(jī)會(huì)贏得防治艾滋病的戰(zhàn)爭(zhēng)。Cloze 5Mankind hopes for a better world to live in.

24、To this end (1), man has to confront the inevitable conflicts that the future holds in store (2). Since education plays an indispensable（必需的） (3) role in managing those conflicts, the following four pillars of education are proposed. Learning to live together calls for (4) an understanding of others

25、 and the awareness of the diversity（差異） (5), similarities and interdependence of all people so that people can implement（工具） (6) joint projects. In accordance with（和諧） (7) the global changes brought about by scientific progress, the emphasis（重點(diǎn)） (8) in learning to know should be put on combining（聯(lián)合）

26、 (9) a broad general education and the opportunity to study a small number of subjects in depth (10). Associated with the issue of occupational training, learning to do aims to equip (11) people to cope with various situations and work in teams. The fourth pillar is learning to be, which focuses on

27、the complete development of one's potentials when he goes after（追求） (12) an independent, critical way of thinking and judgment. Given the convenient access（接近） (13) to knowledge in the information era, everyone longs for a way to get the most out of (14) their own specific educational environmen

28、t. These four interrelated pillars can help us make the best out of education and attain our future ideals.人類希望讓世界更美好的生活。要為此（1），人總是要面對(duì)不可避免的沖突，未來(lái)持有的商店（2）。由于教育起著不可缺少的（必需的）（3）管理這些沖突的作用，提出了教育的四大支柱。學(xué)會(huì)共處（4）對(duì)他人的理解和意識(shí)的差異（差異）（5），相似性和相互依存的所有的人的要求，使人們可以實(shí)現(xiàn)（工具）（6）聯(lián)合項(xiàng)目。按照（和諧）（7）全球氣候變化所帶來(lái)的科技進(jìn)步，在學(xué)習(xí)知識(shí)的重點(diǎn)（重點(diǎn)）（8）應(yīng)放在（聯(lián)

29、合）（9）廣泛的教育和學(xué)習(xí)的機(jī)會(huì)，一個(gè)小的深度（10）的受試者數(shù)目。職業(yè)培訓(xùn)的問題，學(xué)做的目的是裝備，以應(yīng)付各種情況和工作隊(duì)（11人）。第四個(gè)支柱是學(xué)習(xí)，側(cè)重于全面發(fā)展的潛能，當(dāng)他去后（追求）（12）一個(gè)獨(dú)立的，批判性的思考和判斷的方式?？紤]到方便（接近）（13）在信息時(shí)代的知識(shí)，每個(gè)人都渴望有一種方式來(lái)獲得最（14）自己特定的教育環(huán)境。這四個(gè)相互關(guān)聯(lián)的支柱，可以幫助我們把最好的教育，并實(shí)現(xiàn)我們未來(lái)的理想。Cloze 6When we are suddenly transplanted（移居） (1) abroad, we may lose the peace of mind we need

30、for everyday work and life. All the familiar cues（提示） (2) disappear including words, gestures, facial expressions, customs, or norms. We reject the foreign environment and slip into the tendency（傾向） (3) to believe that our culture, race and nation form the center of the world. The frustration（挫折） (4

31、) and anxiety（焦慮） that can be attributed（把.歸因于）(5) to the loss of familiar signs are symptoms of culture shock. One of the effective cures（治愈） (6) for this ailment is to know something about the nature of culture and its relationship to the individual. We should bear in mind that we are born with th

32、e capacity（能力） (7) to learn culture and use it. The culture of any people is the product of history and is built up (8) over time. It is by means of (9) culture that we learn to adapt to the physical environment and to the people with whom we associate. Therefore, it is due to (10) our own lack of u

33、nderstanding of other people's cultural background and of the means of communication that we can not orient（定向.指引） ourselves to (11) the host country. Another quick way to get over (12) culture shock is to know the language. Once we are equipped with the language, a whole new world of cultural m

34、eanings opens up (13) for us. We will begin to find out not only what people do and how they do things, but also what their interests are. In addition(另外) (14), it helps us to be a participant observer by joining the activities of the people and sharing in their responses, whether this be a carnival

35、, a religious ritual, or some economic activity.當(dāng)我們突然間移植（移居）（1）在國(guó)外，我們可能會(huì)失去我們的日常工作和生活的需要平和的心態(tài)。所有熟悉的提示（提示）（2）消失，包括語(yǔ)言，手勢(shì)，面部表情，海關(guān)，或規(guī)范。我們拒絕外國(guó)的環(huán)境和潛入的傾向（傾向）（3）相信，我們的文化，種族和民族，形成了世界的中心。的的挫折（挫折）（4）和焦慮（焦慮），可以歸因（把.歸因于）（5）的損失熟悉的標(biāo)志是文化休克的癥狀。一個(gè)有效的治療方法（治愈）（6）本病是知道一些關(guān)于文化的性質(zhì)和個(gè)人的關(guān)系。我們應(yīng)該牢記，我們生來(lái)就具有的能力（能力）（7）學(xué)習(xí)文化，并用它。對(duì)任何民

36、族的文化是歷史的產(chǎn)物，是建立（8）隨著時(shí)間的推移。它是通過（9）文化，我們才能學(xué)會(huì)去適應(yīng)的物理環(huán)境和人能與我們關(guān)聯(lián)。因此，這是由于（10）我們對(duì)自己缺乏了解其他人的文化背景和通信的手段，我們不能定位（定向。指引）自己到東道國(guó)（11）。 （12）上的文化沖擊中得到一個(gè)快速的方法是知道的語(yǔ)言。一旦我們配備的語(yǔ)言，開辟了一個(gè)全新的世界的文化內(nèi)涵（13）我們。我們將開始尋找，不僅人們做了什么，他們是如何做到的事情，但他們的利益是什么。（另外），（14）此外，它可以幫助我們的參與者觀察員參加活動(dòng)的人，分享他們的反應(yīng)，這是否是一個(gè)狂歡節(jié)，宗教儀式，或某種經(jīng)濟(jì)活動(dòng).Cloze 7When the first

37、 modern Olympic Games took shape(成形)(1) in 1896, the Olympic creed read, “The most important thing in the Olympic Games is not to win but to take part(參加) (2), just as the most important thing in life is not the triumph (成功,業(yè)績(jī))(3), but the struggle. The essential thing is not to have conquered (得勝,勝利)(4), but to have fought well.” The Olympic