so the number of globally recognisable cultural symbols is tiny: the Mona Lisa, Michelangelo’s David, the Taj Mahal, the Great Pyramid—and Notre Dame. Disaster, too, is visual. In the 24 hours after the fire started videos on social media of the burning cathedral were viewed nearly a quarter of a billion times.

Yet the emotions the sight aroused were less about the building itself than about what losing it might mean. Notre Dame is an expression of humanity at its collective best. Nobody could look up into that vaulted ceiling without wondering at the genius of the thousands of anonymous craftsmen who, over a century and a half, realised a vision so grand in its structural ambition and so delicate in its hand-chiselled detail. Its survival through 850 years of political turbulence—through war, revolution and Nazi occupation—binds the present to the past.

The fire also binds people to each other. The outpouring of emotion it has brought forth is proof that, despite the dark forces of division now abroad, we are all in it together. When nationalism is a rising threat, shared sadness makes borders suddenly irrelevant. When politics is polarised, a love of culture has the power to unite. When extremism divides Muslim from Christian and religious people from atheists, those of all faiths and none are mourning together. An edifice (宏伟建筑) built for the glory of God also represents the unity of the human spirit.

And it will be rebuilt. The morning after the fire, the many Parisians who went to the cathedral to mourn its destruction found comfort instead. Although the spire is gone, the towers are still standing and it seems likely that the whole building can be revived. The effort to rebuild it, like the fire, will bring people together. Within 24 hours,￡6000m ($677m) had been raised from businesses and rich people, and a lot of crowdfunding campaigns started. A high-resolution laser scan of the building, carried out recently, should help.

It will never be the same, but that is as it should be. As Victor Hugo wrote in “The Hunchback of Notre Dame”, a three-volume love-letter to the cathedral: “Great edifices, like great mountains, are the work of centuries. Art is often transformed as it is being made...Time is the architect, the nation is the builder.” 65. What do the first two paragraphs imply?

A. We should feel guilty about ignoring the floods in southern Africa. B. People in modern times tend to care a lot about history and civilization. C. The destruction of a historic building is more serious than the loss of life. D. The human civilization is gone with the burning of Notre Dame Cathedral.

66. Which of the following can explain why China and India respond differently to the cathedral on fire? A. Familiarity produces affection. B. A friend in need is a friend indeed.

C. Absence makes the heart grow fonder. D. Beauty is in the eye of the beholder.

67. The cultural symbols in the fourth paragraph are mentioned to prove that ________. A. news has wings in the age of social media nowadays B. only a few cultural symbols can become world-famous C. disasters become more powerful with some visual effect D. cultural symbols have taken on new meanings in the visual age

68. When the cathedral was on fire, people felt most painful about ________. A. the destruction of its artistic and time-honored ceiling B. the fading of its structure with carefully made details C. the loss of the link between the past and the present D. the death of the unknown craftsmen who created it

69. Which of the following about what happened after the fire is TRUE according to the passage? A. Technological support is more important than anything else in the rescue work. B. The fire has united everyone in the world to focus on the restoration of the cathedral. C. Donations were made overnight, most of which were from the rich businesses and people. D. Influenced by the disaster, people with different beliefs have abandoned their prejudices. 70. Victor Hugo’s words are quoted in the last paragraph to prove that ________. A. Notre Dame like any other art should be transformed B. time heals everything and we will soon forget the sorrow C. the rebuilt Notre Dame will not enjoy the same reputation D. time constantly gives Notre Dame new meaning and value

第四部分 任务型阅读 (共10小题，每小题1分，满分10分)

请认真阅读下列短文，并根据所读内容在文章后表格中的空格里填入一个最恰当的单词。注意: 请将答案写在答题卡上相应题号的横线上。每个空格只填一个单词。

Waiting in line is a pest of modern society. According to David Andrews’s book, Why Does the Other Line Always Move Faster?, it wasn’t common until the Industrial Revolution synchronized (同步) workers’ schedules, causing lines that run out of lunch hours and evenings. Given that Americans are estimated to collectively waste tens of billions of hours a year in lines, it’s no wonder that some people try to cut, and others bitterly resent them. Yet

jumping the queue without inviting violence is possible. Below are some tips, courtesy of social science.

First, pick the right queue. It’s virtually impossible to cut in line for a once-in-a-lifetime event—the Cubs playing the World Series, say. But in a repeating situation like a security line, people are more likely to let you in, perhaps because they anticipate needing a similar favor someday. Using game theory to determine what conditions would make line-cutting socially permissible, researchers found that people queuing just once display little tolerance for line-cutting. But when the queue repeats, people let in intruders who claim an urgent need or who require minimal service time.

An excuse for cutting helps, but it needn’t be bulletproof. In one much-cited study, experimenters tried to jump photocopier queues using one of three explanations. A small, polite request without justification—“Excuse me, I have five pages. May I use the Xerox machine?”— enabled them to cut 60 percent of the time. Adding that they were rushed allowed them to cut 94 percent of the time. And “May I use the Xerox machine, because I need to make copies?” was almost as effective, despite its lame offer.

Bribing(贿赂) can also work, and it may not even cost you. In one study, queuers were offered cash by an undercover researcher if they’d let the researcher cut. A majority agreed, but oddly, most of them then refused the cash. They appreciated the offer not out of greed, but because it proved the intruder’s desperation.

Keep in mind that tolerance for line-cutting varies across cultures. One survey of foreigners living in Spain revealed many differences in queuing rules. An Irish respondent said indignantly, “They say ‘I just want to ask a quick question’ and go right up to the counter … I’m ready to explode.” A German subject angrily described a fellow supermarket shopper: “A woman walked right in front of me and put her things on the counter. She says ‘No [it’s] okay, we’re together, pointing to the other woman who had just finished paying … It seems that in Spain that’s allowed. Incredible.”

Back in America, the worst sin of line-cutting is pretending you’re not doing it. Like members of any community, queuers want their customs observed. We’d all escape line-waiting if we could, but that way chaos lies. So if you must cut, just ask—nicely. Doing so strengthens the social contract, and it works.

Brief * With the rise of the Industrial Revolution, cutting in line grew in ___71___. introduction to * It is ___72___ that Americans’ attitudes towards line-cutting vary from person to waiting in line person in view of wasting a considerable amount of time a year in lines. * Given that they are likely to be in your ___73___ some day, queuers probably allow you to jump the queue in repeating situations. Tips on cutting in line politely * According to game theory, the action of line-cutting cannot be ___74___ when people queue just once. * When you assume an air of ___75___, you will have a greater possibility of being allowed to cut in line. * Actually queuers allow you to cut in line not due to your bribing but your ___76___. ___77___ * Line-cutting meets with a(n) ___78___ response from the Irish and the German, distinctions in while the Spanish seem to react ___79___. tolerance for * Americans strongly ___80___ to it when queue-jumpers pretend they are not doing it. line-cutting

第五部分 书面表达(满分25分)

81.请阅读下面图表及文字, 并按照要求用英语写一篇 150 词左右的文章。

Gangjing (杠精), also generally called Mr. Right, refers to a group of people who tend to take a contrary position or attitude toward almost everything in their lives, especially online. They take great pleasure in arguing with others and they are considered good at being unreasonable in a seemingly reasonable way. While they believe that they are superior and whatever they do is in line with the so-called critical thinking, they are actually making others discouraged, upset or embarrassed.

Conversation One

A:What a lovely trip. Pandas are so cute!

Mr. Right: So cute? Well, are you trying to show that you are lovely too? Conversation Two

A: Alas, after several attempts, I finally made it. Driving test nightmare, Farewell. Mr. Right: Unlike you, I passed it with one go. Conversation Three

A: Online learning is a double-edged sword.

Mr. Right: All swords are double-edged. Do you prefer single-edged knives? 【写作内容】

1. 用约30个词概括上述现象；

2. 谈谈你是否赞成“杠精”现象，请用2-3个理由或论据简述你3. 如果你遇到类似“杠精”的人，你将如何应对。 【写作要求】

1. 写作过程中不能直接引用原文语句。 2. 作文中不能出现真实姓名和学校名称。 3. 不必写标题。 【评分标准】

内容完整，语言规范，语篇连贯，词数适当。

想法；

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