《2025年天利38套五年高考真题汇编详解英语》

D
Franz Boas's description of Inuit(因纽特人) life in the 19th century illustrates the probable moral code of early humans. Here, norms(规范) were unwritten and rarely expressed clearly, but were well understood and taken to heart. Dishonest and violent behaviours were disapproved of; leadership, marriage and interactions with other groups were loosely governed by traditions. Conflict was often resolved in musical battles. Because arguing angrily leads to chaos, it was strongly discouraged. With life in the unforgiving Northern Canada being so demanding, the Inuit's practical approach to morality made good sense.
The similarity of moral virtues across cultures is striking, even though the relative ranking of the virtues may vary with a social group's history and environment. Typically, cruelty and cheating are discouraged, while cooperation, humbleness and courage are praised. These universal norms far pre - date the concept of any moralising religion or written law. Instead, they are rooted in the similarity of basic human needs and our shared mechanisms for learning and problem solving. Our social instincts(本能) include the intense desire to belong. The approval of others is rewarding, while their disapproval is strongly disliked. These social emotions prepare our brains to shape our behaviour according to the norms and values of our family and our community. More generally, social instincts motivate us to learn how to behave in a socially complex world.
The mechanism involves a repurposed reward system originally used to develop habits important for self - care. Our brains use the system to acquire behavioural patterns regarding safe routes home, efficient food gathering and dangers to avoid. Good habits save time, energy and sometimes your life. Good social habits do something similar in a social context. We learn to tell the truth, even when lying is self - serving; we help a grandparent even when it is inconvenient. We acquire what we call a sense of right and wrong.
Social benefits are accompanied by social demands: we must get along, but not put up with too much. Hence self - discipline is advantageous. In humans, a greatly enlarged brain boosts self - control, just as it boosts problem - solving skills in the social as well as the physical world. These abilities are strengthened by our capacity for language, which allows social practices to develop in extremely unobvious ways.
32. What can be inferred about the forming of the Inuit's moral code?
A. Living conditions were the drive.
B. Unwritten rules were the target.
C. Social tradition was the basis.
D. Honesty was the key.
33. What can we learn from this passage?
A. Inconveniences are the cause of telling lies.
B. Basic human needs lead to universal norms.
C. Language capacity is limited by self - control.
D. Written laws have great influence on virtues.
34. Which would be the best title for this passage?
A. Virtues: Bridges Across Cultures
B. The Values of Self - discipline
C. Brains: Walls Against Chaos
D. The Roots of Morality

答案： 32.A 推理判断题 [定位句]With life in the unforgiving Northern Canada being so demanding, the Inuit's practical approach to morality made good sense.(第一段最后一句)
译文：由于加拿大北部的生活条件极为恶劣，因纽特人奉行的务实道德观显得十分合理。
[解析]With life in the unforgiving Northern Canada being so demanding是由With所构成的复合宾语结构，作原因状语，也就是主句the Inuit's practical approach to morality made good sense的“因”。unforgiving强调生活条件恶劣，demanding强调人生存艰难，即生活条件促成了因纽特人道德准则的形成。A项“生活条件是驱动力”符合题意。故选A。
33.B 细节理解题 [定位句]These universal norms far pre - date the concept of any moralising religion or written law. Instead, they are rooted in the similarity of basic human needs and our shared mechanisms for learning and problem solving. (第二段第三、四句)
译文：这些普世性规范远远早于任何进行道德说教的宗教理念或成文法律的概念。相反，它们源于人类基本需求的相似性和我们共有的学习和问题解决的机制。
[解析]根据定位句可知，普世性规范的建立源于人类的基本需求。故选B。
34.D 标题概括题 [解析]通读全文可知，文章通过Franz Boas对19世纪因纽特人生活的介绍引入主题，探讨了早期人类道德准则的形成过程及其如何根植于人类共同的社会本能和学习机制之中。因此，D项“道德的起源”符合文章主旨，是本文的最佳标题。故选D。