have adapted to a new set of moral standards
are longing for the return of the good old days
have realized the importance of material things
are awakening to the lowing of their moral standards
第1题：
Student: Good morning, Professor Liu. ______I'm late.
Professor: You are late every morning. You were late Tuesday, yesterday...Don't you have a watch?
第2题：
What is the moral lesson of the story?
A. An act of kindness may help develop honesty in a person.
B. An act of kindness may turn all thieves into honest people.
C. People are honest because they have all been treated kindly.
D. People are dishonest because they have been treated unkindly.
第3题：
A.bear upon
B.insist on
C.stand up to
D.persist in
第4题：
Erna Hart _______ a good swimmer; she swam across the English Channel when she was only fourteen years old!
A、must be
B、must have been
C、could be
D、should have been
第5题：
A、see to
B、seem to
C、look to
第6题：
48) I have excluded him because, while his accomplishments may contribute to the solution of moral problems, he has not been charged with the task of approaching any but the factual aspects of those problems.
第7题：
Washington\'s decision to free slaves originated from his
A．moral considerations.
B．military experience.
C．financial conditions.
D．political stand.
第8题：
英语中正确的道别语是()。
A.See you later!
B.Good evening!
C.Have a nice day!
D.Have a good trip!
第9题：
A、has seen
B、had seen
C、have seen
D、having seen
第10题：
Part C
Directions: Read the following text carefully and then translate the underlined segments into Chinese. Your translation should be written clearly on ANSWER SHEET II. ( 10 points)
Do animals have rights.'? This is how the question is usually put. It sounds like a useful, ground clearing way to start. 46) Actually, it isn't, because it assumes that there is an agreed account of human rights, which is something the world does not have.
On one view of rights, to be sure, it necessarily follows that animals have none. 47) Some philosophers argue that rights exist only within a social contract, as part of an exchange of duties and entitlements. Therefore, animals cannot have rights. The idea of punishing a tiger that kills somebody is absurd, for exactly the same reason, so is the idea that tigers have rights. However, this is only one account, and by no means an uncontested one. It denies rights not only to animals but also to some people—4or instance to infants, the mentally incapable and future generations.
In addition, it is unclear what force a contract can have for people who never consented to it, how do you reply to somebody who says "I don' t like this contract" ?
The point is this: without agreement on the rights of people, arguing about the rights of animals is fruitless. 48 ) It leads the discussion to extremes at the outset: it invites you to think that animals should be treated either with the consider- ation humans extend to other humans, or with no consideration at all. This is a false choice. Better to start with another, more fundamental, question: is the way we treat animals a moral issue at all?
Many deny it. 49) Arguing from the view that humans are different from animals in every relevant respect, extremists of this kind think that animals lie outside the area of moral choice.
Any regard for the suffering of animals is seen as a mistake—a sentimental displacement of feeling that should properly be directed to other humans.
This view which holds that torturing a monkey is morally equivalent to chopping wood, may seem bravely "logical". In fact it is simply shallow: the confused center is right to reject it. The most elementary form. of moral reasoning—the ethical equivalent of learning to crawl—is to weigh others' interests against one's own. This in turn requires sympathy and imagination: without there is no capacity for moral thought. To see an animal in pain is enough, for most, to engage sympathy. 50)When that happens, it is not a mistake: it is mankind' s instinct for moral reasoning in action, an instinct that should be encouraged rather than laughed at.
46.____________________