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70楼
大 中
小 发表于 2006-12-5 16:19 只看该作者
Passage Twelve
(Religion and Rationality)
Yet the difference in tomeand language must strike us, so soon as it is philosophy that speaks: thatchange should remind us that even if the function of religion and that ofreason coincide, this function is performed in the two cases by very differentorgans. Religions are many, reason one. Religion consists of conscious ideas,hopes, enthusiasms, and objects of worship; it operates by grace and flourishesby prayer. Reason, on the other hand, is a mere principle or potential order,on which indeed we may come to reflect but which exists in us ideally only, withoutvariation or stress of any kind. We conform or do not conform to it; it doesnot urge or chide us, not call for any emotions on our part other than thosenaturally aroused by the various objects which it unfolds in their true natureand proportion. Religion brings some order into life by weighting it with newmaterials. Reason adds to the natural materials only the perfect order which itintroduces into them. Rationality is nothing but a form, an ideal constitutionwhich experience may more or less embody. Religion is a part of experienceitself, a mass of sentiments and ideas. The one is an inviolate principle, theother a changing and struggling force. And yet this struggling and changingforce of religion seems to direct man toward something eternal. It seems tomake for an ultimate harmony within the soul and for an ultimate harmonybetween the soul and all that the soul depends upon. Religion, in its intent,is a more conscious and direct pursuit of the Life of Reason than is society,science, or art, for these approach and fill out the ideal life tentatively andpiecemeal, hardly regarding the foal or caring for the ultimate justificationof the instinctive aims. Religion also has an instinctive and blind side andbubbles up in all manner of chance practices and intuitions; soon, however, itfeels its way toward the heart of things, and from whatever quarter it maycome, veers in the direction of the ultimate.
Nevertheless, we mustconfess that this religious pursuit of the Life of Reason has been singularlyabortive. Those within the pale of each religion may prevail upon themselves,to express satisfaction with its results, thanks to a fond partiality inreading the past and generous draughts of hope for the future; but any oneregarding the various religions at once and comparing their achievements withwhat reason requires, must feel how terrible is the disappointment which theyhave one and all prepared for mankind. Their chief anxiety has been to offerimaginary remedies for mortal ills, some of which are incurable essentially,while others might have been really cured by well-directed effort. The Greedoracles, for instance, pretended to heal out natural ignorance, which has itsappropriate though difficult cure, while the Christian vision of heavenpretended to be an antidote to our natural death—the inevitable correlate ofbirth and of a changing and conditioned existence. By methods of this sortlittle can be done for the real betterment of life. To confuse intelligence anddislocate sentiment by gratuitous fictions is a short-sighted way of pursuinghappiness. Nature is soon avenged. An unhealthy exaltation and a one-sidedmorality have to be followed by regrettable reactions. When these come. Thereal rewards of life may seem vain to a relaxed vitality, and the very name ofvirtue may irritate young spirits untrained in and natural excellence. Thusreligion too often debauches the morality it comes to sanction and impedes thescience it ought to fulfill.
What is the secret of thisineptitude? Why does religion, so near to rationality in its purpose, fall soshort of it in its results? The answer is easy; religion pursues rationalitythrough the imagination. When it explains events or assigns causes, it is animaginative substitute for science. When it gives precepts, insinuates ideals,or remoulds aspiration, it is an imaginative substitute for wisdom—I mean forthe deliberate and impartial pursuit of all food. The condition and the aims oflife are both represented in religion poetically, but this poetry tends toarrogate to itself literal truth and moral authority, neither of which itpossesses. Hence the depth and importance of religion becomes intelligible noless than its contradictions and practical disasters. Its object is the same asthat of reason, but its method is to proceed by intuition and by uncheckedpoetical conceits.
1. As used in the passage, theauthor would define “wisdom” as
[A]. the pursuit of rationality through imagination.
[B]. an unemotional search for the truth.
[C]. a purposeful and unbiased quest for what isbest.
[D]. a short-sighted way of pursuing happiness
2. Which of the followingstatements is NOT TRUE?
[A]. Religion seeks the truth through imagination,reason, in its search, utilizes the emotions.
[B]. Religion has proved an ineffective tool insolving man’s problems.
[C]. Science seeks a piece meal solution to man’squestions.
[D]. The functions of philosophy and reason are thesame.
3. According to the author,science differs from religion in that
[A]. it is unaware of ultimate goals. [B]. it is unimaginative.
[C]. its findings are exact and final. [D]. it resembles society andart.
4. The author states that religiondiffers from rationality in that
[A]. it relies on intuition rather than reasoning .
[B]. it is not concerned with the ultimatejustification of its instinctive aims.
[C]. it has disappointed mankind.
[D]. it has inspired mankind.
5. According to the author, thepursuit of religion has proved to be
[A]. imaginative. [B]. a provider of hope for the future.
[C]. a highly intellectual activity [D]. ineffectual.
Vocabulary
1. grace 恩赐,仁慈,感化,感思祷告
2. chide 责备
3. sentiment 情感
4. inviolate 不受侵犯的,纯洁的
5. intent 意义,含义
6. piecemeal 一件件,逐渐的,零碎的
7. bubble up 起泡,沸腾,兴奋
8. veer 改变方向,转向
9. abortive 夭折的,失败的,中断的,流产的。
10. pale 范围,界限
11. draught 要求
12. oracle 神谕宣誓,预言,圣言
13. antidote 解毒药,矫正方法
14. correlate 相互关系
15. dislocate 使离开原来位置,打乱正常秩序
16. gratuitous 无偿的,没有理由的。
17. debauch 使失落,放荡
18. sanction 支持,鼓励,认可
19. impede 妨碍,制止
20. ineptitude 不恰当,无能,愚蠢
21. insinuate 暗示
22. remould 重塑,重铸
23. aspiration 抱负,壮志
24. arrogate 没来由反把……归于(to )
25. literal 朴实的,字面的
26. intelligible 可以理解的。
27. conceit 幻想,奇想
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