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单选题
According to the talk, for what is the Glasgow School of Art famous?
A
Its educational faculty.
B
Its collection of art works.
C
Its architectural design.
D
Its museums and art galleries.
参考答案
参考解析
解析:
推理判断题。关于Glasgow School of Art(格拉斯哥艺学院)以什么而闻名遐迩,录音第一句“格拉斯哥是一个研究建筑的好地方”便奠定了主题。接下来的支持性细节提到了Glasgow School of Art,指出该学校是闻名的建筑艺术学校,其设计出于名家之手。由此可推测,选项C(其建筑设计)与录音原文相符。
【录音原文】
Glasgow is certainly a good place to study architecture. The Glasgow School of Art is famous and everywhere there are magnificent buildings like the School of Art itself, which was designed by Charles Rennie Mackintosh.
推理判断题。关于Glasgow School of Art(格拉斯哥艺学院)以什么而闻名遐迩,录音第一句“格拉斯哥是一个研究建筑的好地方”便奠定了主题。接下来的支持性细节提到了Glasgow School of Art,指出该学校是闻名的建筑艺术学校,其设计出于名家之手。由此可推测,选项C(其建筑设计)与录音原文相符。
【录音原文】
Glasgow is certainly a good place to study architecture. The Glasgow School of Art is famous and everywhere there are magnificent buildings like the School of Art itself, which was designed by Charles Rennie Mackintosh.
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It can be inferred from this passage that .A. the paradox that it is both necessary to distinguish form content and also impossible to do so cannot be resolved by rejecting its premises
B. both content and form of the work of art are illusory
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阅读理解
Two related paradoxes also emerge from the same basic conception of the aesthetic experience. The first was given extended consideration by Hegel, who argued roughly as follows: our sensuous attention and that gives to the work of art its peculiar individuality. Because it addresses itself to our sensory appreciation, the work of art is essentially concrete, to be understood by an act of perception rather than by a process of discursive thought.
At the same time, our understanding of the work of art is in part intellectual; we seek in it a conceptual content, which it presents to us in the form of an idea. One purpose of critical interpretation is to expound this idea in discursive form—to give the equivalent of the content of the work of art in another, nonsensuous idiom. But criticism can never succeed in this task, for, by separating the content from the particular form, it abolishes its individuality. The content presented then ceases to be the exact content of that work of art. In losing its individuality, the content loses its aesthetic reality; it thus ceases to be a reason for attending to the particular work and that first attracted our critical attention. It cannot be this that we saw in the original work and that explained its power over us.
For this content, displayed in the discursive idiom of the critical intellect, is no more than a husk, a discarded relic of a meaning that eluded us in the act of seizing it. If the content is to be the true object of aesthetic interest, it must remain wedded to its individuality: it cannot be detached from its "sensuous embodiment" without being detached from itself. Content is, therefore, inseparable from form and form in turn inseparable from content. (It is the form that it is only by virtue of the content that it embodies.)
Hegel's argument is the archetype of many, all aimed at showing that it is both necessary to distinguish form from content and also impossible to do so. This paradox may be resolved by rejecting either of its premises, but, as with Kant's antinomy, neither premise seems dispensable. To suppose that content and form are inseparable is, in effect, to dismiss both ideas as illusory, since no two works of art can then share either a content or a form-the form being definitive of each work's individuality.
In this case, no one could ever justify his interest in a work of art by reference to its meaning. The intensity of aesthetic interest becomes a puzzling, and ultimately inexplicable, feature of our mental life. If, on the other hand, we insist that content and form are separable, we shall never be able to find, through a study of content, the reason for attending to the particular work of art that intrigues us. Every work of art stands proxy for its paraphrase. An impassable gap then opens between aesthetic experience and its ground, and the claim that aesthetic experience is intrinsically valuable is thrown in doubt.
1. Hegel argued that .A. it is our sensuous appreciation that gives peculiar individuality to the work of art
B. it is the content of the work of art that holds our attention
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