|
微信搜索关注"91考试网"公众号,领30元,获取公务员、事业编、教师等考试资料40G!
A?R?拉德克利夫?布朗所谓的结构--功能主义中达到了极点，他认为，每一种神话都预示着一种宗教仪式，而每一种宗教仪式也暗示着一种神话。 18世纪和19世纪有关神话的大多数分析表现出一种把神话还原为本质核心的内容的趋势--不管是自然的季节性循环、历史环境，还是宗教仪式。一旦叙述中的想象成分被剥离后，留下的可能就是核心内容。在20世纪，研究人员开始更密切地关注叙述本身。 奥地利心理分析家西格蒙德?弗洛伊德认为，神话就像梦一样，浓缩了经验素材，并用象征的方式表达出来。[C] 干扰项[E] 这个时期里进行的研究在德国学者克里丝汀?海尹的作品中得到巩固，他是第一个用拉丁词myths(而不是fibula，意思是"神话")来表示英雄和神的故事。----------------------------------------2、Sample Two Directions: The following paragraphs are given in a wrong order. For Questions 41?45, you are required to reorganize these paragraphs into a coherent article by choosing from the list A?G to fill in each numbered box. The first and the last paragraphs have been placed for you in Boxes. Mark your answers on ANSWER SHEET 1. (10 points) [A] Chinese culture and Western cultures are polarized in many aspects. Communication might appear easy where they share commonalities, but unfortunately there are many cultural gaps. Bridging them is always a difficult problem, sometimes even an impossibility. [B] On the contrary, traditional Chinese are apt to refer to oneself with expressions like “your underling (zai xia, 在下)”, “my humble self (bi ren, 鄙人)”, “the poor?talented (bu cai, 不才)”, “the base one (jian ren, 贱人)”, “your servant (nu bi, 奴婢)”; and even emperors would refer to themselves as “the one who lacks morality (gua ren, 寡人)” or “the solitary (gu, 孤)”, showing a mentality of self?restraint, self?discipline, and respect for others. [C] I have had the unhappy experience at customs offices where without hesitation foreigners often “kindly helped” me to change my name order. For this, I would always argue and fight w
|
考试问吧
