2022上海公共英语考试真题卷（8）.docx

2022上海公共英语考试真题卷（8）本卷共分为1大题50小题，作答时间为180分钟，总分100分，60分及格。一、单项选择题（共50题，每题2分。每题的备选项中，只有一个最符合题意） 1.John Miltons _ is the most famous epic after Beowulf.A. Areopagitica B. Samson Agonistes C. Paradise Regained D. Paradise Lost 2.Kimiyuki Suda should be a perfect customer for Japans car makers. Hes a young (34) , successful executive at an internet-services company in Tokyo and has plenty of disposable income. He used to own Toyotas Hilux Surf, a sport utility vehicle. But now he uses mostly subways and trains. "Its not inconvenient at all," he says. Besides, "having a car is so 20th century. " Suda reflects a worrisome trend in Japan; the automobile is losing its emotional appeal, particularly among the young, who prefer to spend their money on the latest electronic gadgets. While minicars and luxury foreign brands are still popular, everything in between is slipping. Last year sales fell 6.7 percent7.6 percent if you dont count the minicar market. There have been larger one-year drops in other nations: sales in Germany fell 9 percent in 2007 thanks to a tax hike. But analysts say Japan is unique in that sales have been eroding steadily over time. Since 1990, yearly new-car sales have fallen from 7.8 million to 5.4 million units in 2007.A suitable title for the passage would be A Japan: A Mobility Oriented Society. B A Irreversible Trend in Japan. C Japan: A Post-Car Society. D The Gadget-Crazy Generation.Alarmed by this state of decay, the Japan Automobile Manufacturers Association launched a comprehensive study of the market in 2006. It found a widening wealth gap, demographic changesfewer households with children, a growing urban populationand general lack of interest in cars led Japanese to hold their vehieles longer, replace their cars with smaller ones or give up car ownership altogether. "Japans automobile society stands at a crossroads," says Ryuichi Kitamura, a transport expert and professor at Kyoto University. He says he does not expect the trend to be reversed, as studies show that the younger Japanese consumers are, the less interested they are in having a car. JAMA predicts a further sales decline of 1.2 percent in 2008. Some analysts believe that if the trend continues for much longer, further consolidation in the automotive sector (already under competitive pressure) is likely.Japanese demographics have something to do with the problem. The countrys urban population has grown by nearly 20 percent since 1990, and most city dwellers use mass transit (the countrys system is one of the best developed in the world) on a daily basis, making it less essential to own a car. Experts say Europe, where the car market is also quite mature, may" be in for a similar shift.But in Japan, the "demotorization"process, or kuruma banare, is also driven by cost factors. Owning and driving a car can cost up to $500 per month in Japan, including parking fees, car insurance, toll roads and various taxes. Taxes on a $17, 000 ear in Japan are 4.1 times higher than in the United States, 1.7 times higher than in Germany and 1.25 times higher than in the U. K. , according to JAMA. "Automobiles used to represent a symbol of our status, a Western, modern lifestyle that we aspired for," says Kitamura. For todays young people, he argues, "such thinking is completely gone. "Cars are increasingly just a mobile utility; the real consumer time and effort goes into p3.In sixteenth-century Italy and eighteenth-century France, waning prosperity and increasing social unrest led the ruling families to try to preserve their superiority by withdrawing from the lower and middle classes behind barriers of etiquette. In a prosperous community, on the other hand, polite society soon adsorbs the newly rich, and in England there has never been any shortage of books on etiquette for teaching them the manners appropriate to their new way of life. Every code of etiquette has contained three elements: basic moral duties; practical rules which promote efficiency; and artificial, optional graces such as formal compliments to, say, women on their beauty or superiors on their generosity and importance. In the first category are considerations for the weak and respect for age. Among the ancient Egyptians the young always stood in the presence of older people. Among the Mponguwe of Tanzaia, the young men bow as they pass the huts of the elders. In England, until about a century ago, young children did not sit in their parents presence without asking permission. Practical rules are helpful in such ordinary occurrences of social life as making proper introductions at parties or other functions so that people can be brought to know each other. Before the invention of the fork, etiquette directed that the fingers should be kept as clean as possible; before the handkerchief came into common use, etiquette suggested that after spitting, a person should rub the spit inconspicuously underfoot. Extremely refined behavior, however, cultivated as an art of gracious living, has been characteristic only of societies with wealth and leisure, which admitted women as the social equals of men. After the fall of Rome, the first European society to regulate behavior in private life in accordance with a complicated code of etiquette was twelfth-century Province, in France. Provinces had become wealthy. The lords had returned to their castle from the crusades, and there the ideals of chivalry grew up, which emphasized the virtue and gentleness of women and demanded that a knight should profess a pure and dedicated love to a lady who would be his inspiration, and to whom he would dedicate his valiant deeds, though he would never come physically close to her. This was the introduction of the concept of romantic love, which was to influence literature for many hundreds of years and which still lives on in a debased form in simple popular songs and cheap novels today. In Renaissance Italy too, in the fourteenth and fifteenth centuries, a wealthy and leisured society developed an extremely complex code of manners, but the rules of behavior of fashionable society had little influence on the daily life of the lower classes. Indeed many of the rules, such as how to enter a banquet room, or how to use a sword or handkerchief for ceremonial purposes, were irrelevant to the way of life of the average working man, who spent most of his life outdoors or in his own poor hut and most probably did not have a handkerchief, certainly not a sword, to his name. Yet the essential basis of all good manners does not vary. Consideration for the old and weak and the avoidance of banning or giving unnecessary offence to others is a feature of all societies everywhere and at all levels from the highest to the lowest.According to the writer which of the following is put of chivalry A knight should _.A. inspire his lady to perform valiant deedsB. perform deeds which would inspire romantic songsC. express his love for his lady from a distanceD. regard his lady as strong and independent4.Early in the film "A Beautiful Mind", the mathematician John Nash is seen sitting in a Princeton courtyard, hunched over a playing board covered with small black and white pieces that look like pebbles. He was playing Go, an ancient Asian game. Frustration at losing that game inspired the real Nash to pursue the mathematics of game theory, research for which he eventually was awarded a Nobel Prize. In recent years, computer experts, particularly those specializing in artificial intelligence, have felt the same fascination and frustration. Programming other board games has been a relative snap. Even chess has succumbed to the power of the processor. Five years ago, a chess-playing computer called Deep Blue not only beat but thoroughly humbled Garry Kasparov, the world champion at that time. That is because chess, while highly complex, can be reduced to a matter of brute force computation. Go is different. Deceptively easy to learn, either for a computer or a human, it is a game of such depth and complexity that it can take years for a person to become a strong player. To date, no computer has been able to achieve a skill level beyond that of the casual player. The game is played on a board divided into a grid of 19 horizontal and 19 vertical lines. Black and white pieces called stones are placed one at a time on the grids intersections. The object is to acquire and defend territory by surrounding it with stones. Programmers working on Go see it as more accurate than chess in reflecting the ways the human mind works. The challenge of programming a computer to mimic that process goes to the core of artificial intelligence, which involves the study of learning and decision-making, strategic thinking, knowledge representation, pattern recognition and perhaps most intriguingly, intuition. Along with intuition, pattern recognition is a large part of the game. While computers are good at crunching numbers, people are naturally good at matching patterns. Humans can recognize an acquaintance at a glance, even from the back. Daniel Bump, a mathematics professor at Stanford, works on a program called GNU Go in his spare time. "You can very quickly look at a chess game and see if theres some major issue," he said. But to make a decision in Go, he said, players must learn to combine their pattern-matching abilities with the logic and knowledge they have accrued in years of playing. "Part of the challenge has to do with processing speed. The typical chess program can evaluate about 300,000 positions in a second, and Deep Blue was able to evaluate some 200 million positions in a second. By mid-game, most Go programs can evaluate only a couple of dozen positions each second," said Anders Kierulf, who wrote a program called SmartGo. In the course of a chess game, a player has an average of 25 to 35 moves available. In Go, on the other hand, a player can choose from an average of 240 moves. A Go-playing computer would need about 30,000 years to look as far ahead as Deep Blue can with chess in three Seconds, said Michael Reiss, a computer scientist in London. But the obstacles go deeper than processing power. Not only do Go programs have trouble evaluating positions quickly; they have trouble evaluating them correctly. Nonetheless, the allure of computer Go increases as the difficulties it poses encourage programmers to advance basic work in artificial intelligence. For that reason, Fotland said, "writing a strong Go program will teach us more about making computers think like people than writing a strong chess program. Which writing skill is NOT employed in this passageA. Comparison.B. Contrast. C. Exemplification. D. Definition. 5.The majority of back-formed words are A nouns. B adjectives. C verbs. D adverbs. 6._ is the scientific study of language, studying not just one language of any one society, but the language of all human beings. A Linguistics B Pragmatics C Semantics D Syntax 7.The novel Sons and Lovers was written by A Thomas Hardy. B John Galsworthy. C D. H. Lawrence. D James Joyce. 8.Ulysses and Dubliners were written by _.A. Alfred Tennyson B. Thackeray C. James Joyce D. William Wordsworth 9.In sixteenth-century Italy and eighteenth-century France, waning prosperity and increasing social unrest led the ruling families to try to preserve their superiority by withdrawing from the lower and middle classes behind barriers of etiquette. In a prosperous community, on the other hand, polite society soon adsorbs the newly rich, and in England there has never been any shortage of books on etiquette for teaching them the manners appropriate to their new way of life. Every code of etiquette has contained three elements: basic moral duties; practical rules which promote efficiency; and artificial, optional graces such as formal compliments to, say, women on their beauty or superiors on their generosity and importance. In the first category are considerations for the weak and respect for age. Among the ancient Egyptians the young always stood in the presence of older people. Among the Mponguwe of Tanzaia, the young men bow as they pass the huts of the elders. In England, until about a century ago, young children did not sit in their parents presence without asking permission. Practical rules are helpful in such ordinary occurrences of social life as making proper introductions at parties or other functions so that people can be brought to know each other. Before the invention of the fork, etiquette directed that the fingers should be kept as clean as possible; before the handkerchief came into common use, etiquette suggested that after spitting, a person should rub the spit inconspicuously underfoot. Extremely refined behavior, however, cultivated as an art of gracious living, has been characteristic only of societies with wealth and leisure, which admitted women as the social equals of men. After the fall of Rome, the first European society to regulate behavior in private life in accordance with a complicated code of etiquette was twelfth-century Province, in France. Provinces had become wealthy. The lords had returned to their castle from the crusades, and there the ideals of chivalry grew up, which emphasized the virtue and gentleness of women and demanded that a knight should profess a pure and dedicated love to a lady who would be his inspiration, and to whom he would dedicate his valiant deeds, though he would never come physically close to her. This was the introduction of the concept of romantic love, which was to influence literature for many hundreds of years and which still lives on in a debased form in simple popular songs and cheap novels today. In Renaissance Italy too, in the fourteenth and fifteenth centuries, a wealthy and leisured society developed an extremely complex code of manners, but the rules of behavior of fashionable society had little influence on the daily life of the lower classes. Indeed many of the rules, such as how to enter a banquet room, or how to use a sword or handkerchief for ceremonial purposes, were irrelevant to the way of life of the average working man, who spent most of his life outdoors or in his own poor hut and most probably did not have a handkerchief, certainly not a sword, to his name. Yet the essential basis of all good manners does not vary. Consideration for the old and weak and the avoidance of banning or giving unnecessary offence to others is a feature of all societies everywhere and at all levels from the highest to the lowest.Etiquette as an art of gracious living is quoted as a feature of which countryA. EgyptB. 18th century FranceC. Renaissance ItalyD