2. 外语
  3. With all these arts and pursuits of practical life, the intellectual business of thinking — of such thinking at least as is comm

With all these arts and pursuits of practical life, the intellectual business of thinking — of such thinking at least as is comm

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问题    With all these arts and pursuits of practical life, the intellectual business of thinking — of such thinking at least as is common to most men — and of communicating thought, has a sort of affinity and resemblance. For, unquestionably, it is one among the many problems of philosophy to establish a wise economy and prudent stewardship of that ever-shifting mass of incoming and outgoing thoughts which make up our intellectual estate and property. And this is the more necessary the greater are the treasures of thought possessed by our age. For, in the highly rapid interchange of and traffic in ideas, which is carrying on, the receipts and disbursements are not always duly balanced. There is much cause, therefore, to fear lest a thoughtless and lavish dissipation of the noblest mental endowments should become prevalent, or a false and baseless credit-system in thought spring up amid an absolute deficiency of a solid and permanent capital safely invested in fundamental ideas and lasting truths. As for the second simile: I should, by all means, wish to gain a victory, not indeed for you, but with you, over some of the many errors and many semblances of thought, which are, however, but cheats and counterfeits which distract the minds of the present generation, disturb the harmony of life, and banish peace even from the intellectual world. And as respects the third illustration: I should indeed rejoice as having, in a great measure, attained my object, if only I shall succeed in directing your attention to some star in the higher region of intellect, which hitherto was either totally unknown, or, at least, never before fully observed. But above all, I think it necessary to observe further, that in the same way as philosophy loses sight of its true object and appropriate matter, when either it passes into and merges in theology, or meddles with external politics, so also does it mar its proper form when it attempts to mimic the rigorous method of mathematics. In the middle of the last century scarcely was there to be found a German manual for any of the sciences that did not ape the mathematical style, and where every single position in the long array of interminable paragraphs did not conclude with the solemn act of demonstrative phraseology. But it is also well known that the philosophy which was propounded in this inappropriate form and method was crammed full of, nay, rather, was hardly anything more than a tissue of arbitrary, now forgotten, hypotheses, which have not brought the world at all nearer to the truth — not at least to that truth which philosophy is in search of, and which is something higher than a mere example of accurate computation. And even in the present day — although, indeed, the application is made in a very different way from formerly — German philosophy is anything but free from those algebraic formularies, in which all things, even the most opposite, admit of being comprised and blended together. But, be it as it may, this elaborate structure of mechanical demonstration can never produce a true, intrinsic, and full conviction. The method which philosophy really requires is quite different, being absolutely internal and intellectual (Geistige). As in a correct architectural structure it is necessary that all its parts should be in unison, and such as the eye can take in easily and agreeably, so in every philosophical communication, the solid simple basis being laid, the arrangement of all the parts, and the careful rejection and exclusion of all foreign matter, is the most essential point, both for internal correctness and external perspicuity. But, in truth, the matter in hand bears a far closer resemblance and affinity to natural objects which live and grow, than to any lifeless edifice of stone; to a great tree, for instance, nobly and beautifully spreading out on all sides in its many arms and branches. As such a tree strikes the hasty and passing glance, it forms a somewhat irregular and not strictly finished whole; there it stands, just as the stem has shot up from the root, and has divided itself into a certain number of branches, and twigs, and leaves, which livingly move backward and forward in the free air. But examine it more closely, and how perfect appears its whole structure! How wonderful the symmetry, how minutely regular the organization of all its parts, even of each little leaf and delicate fiber! In the same way will the ever-growing tree of human consciousness and life appear in philosophy, whenever it is not torn from its roots and stripped of its leaves by a pretended wisdom, but is vividly apprehended by a true science, and exhibited and presented to the mind in its life and its growth.
What is the author’s concern as expressed through the first metaphoric exposition?
选项 A、Random disbursement of proposals and hypothesis.
B、A confusion of algebraic formularies.
C、An unwarranted loss of appropriate reference.
D、Violation of intellectual property rights.
答案C
解析 根据文中的“to fear lest a thoughtless and lavish dissipation of the noblest mental endowments should become prevalent，or a false and baseless credit-system in thought spring up amid an absolute deficiency of a solid and permanent capital safely invested in fundamental ideas and lasting truths．”可知，担忧轻率、奢侈地消耗思想天赋成为普遍现象，或者担忧由于缺乏可靠、稳定的资本安全地投资于重要的思想和永恒的真理，虚假、毫无根据的思想信用制度涌现出来。据此可知，作者所担心的是思想天赋的损耗，故C项“不适当的损失”正确。
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