试题库在线考试题库-历年真题模拟试题及答案-考博英语在线试题测试中心-希赛网

湖南大学

Pesticides, the most cost-effective （1）of pest and weed control, allow the maintenance of current yields and so contribute（2） economic viability .Concern about the environmental impact of repeated pesticide use has prompted research into the environmental fate of these agents, which （3）emigrate from treated fields to air, other land and water bodies. How （4）the pesticide remains in the soil depends on how strongly it is bound by soil components and how readily it is degraded .It （5）depends on the environmental conditions at the time of application, e.g.oil water content. Pesticide use must ensure public safety and environmental protection with（6）to both the chemical itself and their potentially harmful metabolites. This paper reviews what is known of the （7）of the physical and chemical characteristics of the soil system, such as moisture content, organic matter and clay contents, and pH, on the sorption/desorption and degradation of pesticides and their access to groundwater and surface waters. An understanding of the fate of pesticides is essential for rational decision-taking regarding their authorization. To reach an adequate understanding will require the concourse（8）soil science, clay mineralogy, physical chemistry, surface chemistry, environmental microbiology, plant physiology and, no doubt, other disciplines.（9）through a multidisciplinary approach to environmental research will it be possible to plan, manage, pursue and integrate the results of the studies that will be necessary for the development of tools and techniques allowing effective environmental decision-making. There seems to be a great potential to develop microbially derived pesticides, which are effective, reliable and have a（10）environmental risk. In addition, new application techniques, for example precision band spraying, can reduce the dose, which can be a very effective way to minimize transport and emission but also to avoid a build-up of resistance in target organisms. Improved formulations will also be needed to reduce off-target deposition, improve retention on target, and enhance uptake and translocation.

In this part of writing，you are required to write a composition for no more than 300 words based on the following information.If you had an opportunity to invite three researchers in the research field which you are interested in, who would you like to invite? What questions would you like to ask in order to start, continue and finish your conversations with them?

“培根-Of Study (论读书)”Studies serve for delight, for ornament, and for ability. Their chief use for delight is in privateers and retiring; for ornament, is in discourse; and for ability, is in the judgment and disposition of business. Some books are to be tasted, others to be swallowed, and some few to be chewed and digested; that is, some book are to be read only in parts; others to be read, but not curiously; and some few to be read wholly, and with diligence and attention.Reading makes a full man; conference a ready man; and writing an exact man. And therefore, if a man write little, he had need have a great memory; if he confer little, he had need have a present wit; and if he read little, he had need have much cunning, to seem to know that he doth not. Histories make men wise; pets witty; the mathematics subtle; natural philosophy deep; moral grave; logic and rhetoric able to contend.

随着对知识内涵认识的加深，人类也从不同角度对知识进行分类。从某种意义上说，对知识进行分类恰恰是建立在对内涵的理解之上的，分类原则本身也在一定程度上体现出人类在不同社会经济形态下对知识作用的不同认识。我国曾一度按照知识的来源将其划分为三类：来源于生产实践的知识、来源于社会实践的知识以及来源于科学实验的知识。德国哲学家马克斯•舍勒(MaxScheller)将知识划分为应用知识、学术知识和精神知识三大类。随着知识经济理论的逐渐发展，经济合作发展组织对知识的分类成为目前最具有权威性和流行性的一种。根据该组织《以知识为基础的经济》一书的划分，可以将 “知识’’归纳为四种类型：事实知识、原理知识、技能知识和人力知识。以上分类是从知识使用的角度进行的，因而注重知识的实践性和价值性。为了更深地理解知识的含义，并对其进行有效的管理，我们还可进一步将知识划分为两大类别：显性知识和隐性知识。

The difference in tone and language must strike us, as soon as it is philosophy that speaks: that change should remind us that even if the function of religion and that of reason coincide. This function is performed in the two cases by very different organs. Religions are many, reason one. Religion consists of conscious ideas, hopes, enthusiasms, and objects of worship; it operates by grace and flourishes by 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, without variation or stress of any kind. We conform or do not conform to it; it does not urge or chide us, not call for any emotions on our part other than those naturally aroused by the various objects which it unfolds in their true nature and proportion. Religion brings some order into life by weighting it with new materials. Reason adds to the natural materials only the perfect order which it introduces into them. Rationality is nothing but a form, an ideal .constitution which experience may more or less embody. Religion is a part of experience itself, a mass of sentiments and ideas. The one is an inviolate principle, the other a changing and struggling force. And yet this struggling and changing force of religion seems to direct man toward something eternal. It seems to make for an ultimate harmony within the soul and for an ultimate harmony between 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 and piecemeal, hardly regarding the foal or caring for the ultimate justification of the instinctive aims. Religion also has an instinctive and blind side and bubbles up in all manner of chance practices and intuitions; soon, however, it feels its way toward the heart or things, and from whatever quarter it may come, veers in the direction of the ultimate.Nevertheless, we must confess that this religious pursuit of the Life of Reason has been singularly abortive. Those within the pale of each religion may prevail upon themselves, to express satisfaction with its results, thanks to a fond partiality in reading the past and generous draughts of hope for the future; but any one regarding the various religions at once and comparing their achievements with what reason requires, must feel how terrible is the disappointment which they have one and all prepared for mankind. Their chief anxiety has been to offer imaginary remedies for mortal ills, some of which are incurable essentially, while others might have been really cured by well-directed effort. The Greed oracles, for instance, pretended to heal out natural ignorance, which has its appropriate though difficult cure, while the Christian vision of heaven pretended to be an antidote to our natural death—the inevitable correlate of birth and of a changing and conditioned existence. By methods of this sort little can be done for the real betterment of life. To confuse intelligence and dislocate sentiment by gratuitous fictions is a short-sighted way of pursuing happiness. Nature is soon avenged. An unhealthy exaltation and a one-sided morality have to be followed by regrettable reactions. When these come. The real rewards of life may seem vain to a relaxed vitality, and the very name of virtue may irritate young spirits untrained in natural excellence. Thus religion too often debauches the morality it comes to sanction and impedes the science it ought to fulfill.What is the secret of this ineptitude? Why does religion, so near to rationality in its purpose, fall so short of it in results? The answer is easy; religion pursues rationality through the imagination. When it explains events or assigns causes, it is an imaginative substitute for science. When it gives precepts, insinuates ideals, or remolds aspiration, it is an imaginative substitute for wisdom—I mean for the deliberate and impartial pursuit of all food. The condition and the aims of life are both represented in religion poetically, but this poetry tends to arrogate to itself literal truth and moral authority, neither of which it possesses. Hence the depth and importance of religion becomes intelligible no less than its contradictions and practical disasters. Its object is the same as that of reason, but its method is to proceed by intuition and by unchecked poetical conceits.1.As used in the passage, the author would define "wisdom" as （）.2.Which of the following statements is NOT TRUE?3.According to the author, science differs from religion in that（） .4.The author states that religion differs from rationality in that （）.5.According to the author, the pursuit of religion has proved to be （）.

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