[TẶNG BẠN] TRỌN BỘ Bí kíp học tốt 08 môn
Chắc suất Đại học top - Giữ chỗ ngay!!
ĐĂNG BÀI NGAY để cùng trao đổi với các thành viên siêu nhiệt tình & dễ thương trên diễn đàn.
Plato may have understood better what forms the mind of man than do some of our contemporaries who want their children exposed only to "real" people and everyday events -knew what intellectual experiences make for true humanity. He suggested that the future citizens of his ideal republic begin their literary education with the telling of myths, rather than with mere facts or so-called rational teachings. Even Aristotle, master of pure reason, said: "The friend of wisdom is also a friend of myth."
Modern thinkers who have studied myths and fairy tales from a philosophical or psychological viewpoint arrive at the same conclusion, regardless of their original persuasion. Mircea Eliade, describes these stories as "models for human behavior by that very fact, give meaning and value to life. Drawing on anthropological parallels, he and others suggest that myths and fairy tales were derived from, or given symbolic expression to, initiation rites or other rites of passage - such as metaphoric death of an old, inadequate self in order to be reborn on a higher plane of existence. He feels that this is why these tales meet a strongly felt need and are carriers of such deep meaning.
Other investigators with a depth psychological orientation emphasize the similarities between the fantastic events in myths and fairy tales and those in adult dreams and daydreams - the fulfillment of wishes, the winning out over all competitors, the destruction of enemies and conclude that one attraction of this literature is its expression of that which is normally prevented from coming to awareness.
There are, of course, very significant differences between fairy tales and dreams. For example, in dreams more often than not the wish fulfillment is disguised, while in fairy tales much of it is openly expressed. To a considerable degree, dreams are the result of inner pressures which have found no relief, of problems which beset a person to which he knows no solution and to which the dream finds none. The fairy tale does the opposite: it projects the relief of all pressures and not only offers ways to solve problems but promises that a "happy" solution will be found.
We cannot control what goes on in our dreams. Although our inner censorship influences what we may dream, such control occurs on an unconscious level. The fairy tale, on the other hand, is very much the result of common conscious and unconscious content having been shaped by the conscious mind, not of one particular person, but the consensus of many in regard to what they view as universal human problems, and what they accept as desirable solutions. If all these elements were not present in a fairy tale, it would not be retold by generation after generation. Only if a fairy tale met the conscious and unconscious requirements of many people was repeatedly retold, and listened to with great interest. No dream of a person could arouse such persistent interest unless it was worked into a myth, as was the story of the pharaoh's dream as interpreted by Joseph in the Bible.
There is general agreement that myths and fairy tales speak to us in the language of symbols representing unconscious content. Their appeal is simultaneously to our conscious mind, and to our need for ego-ideals as well. This makes it very effective; and in the tales’ content, inner psychological phenomena are given body in symbolic form.
86. In the opening paragraph, the author quotes Plato and Aristotle primarily in order to _______.
A. define the nature of myth
B. support the point that myths are valuable
C. prove that myths originated in ancient times
D. give an example of depth psychology
87. In paragraph 1, the author's comment about people who wish their children exposed only to actual historic persons and commonplace events suggests he primarily views such people as _______.
A. misguided in their beliefs
B. considerate of their children's welfare misguided in their beliefs
C. determined to achieve their ends
D. optimistic about human nature
88. By "Plato... knew what intellectual experiences make for true humanity', the author means that ______.
A. Plato comprehended the effects of intellectual life on real human beings.
B. Plato realised how little a purely intellectual education could do for people's actual well-being.
C. human nature is a product of mental training according to the best philosophical principles.
D. Plato grasped which sorts of experiences helped promote the development of truly humane individuals.
89. Paragraph 2 suggests that Mircea Ellade is most likely ________.
A. a twentieth century philosopher B. a contemporary of Plato
C. a writer of children's literature D. an advocate of practical education
90. The word "persuasion" in Paragraph 2 can be best replaced by _______.
A. enticement B. opinion C. gullibility D. convincing force
91. According to the passage, fairy tales differ from dreams in which of the following characteristic
(i) The shared nature of their creation;
(ii) The convention of a happy ending:
(iii) Enduring general appeal
A. (ii) only B. (i) and (ii) only C. (ii) and (iii) only D. all (i), (ii), and (iii)
92. In Paragraph 5, "these elements” are ________.
A. the conscious mind
B. the consensus of dreams and fairy tales
C. human problems and desirable solutions
D. the conscious and unconscious requirements of many people
93. It can be inferred from the passage that the author's interest in fairy tales centers chiefly on their ______.
A. literary qualities B. factual accuracy psychological relevance
C. psychological relevance D. historical background
94. Which of the following best describes the author's attitude toward fairy tales?
A. Reluctant fascination B. Wary skepticism
C. Open approval D. Indulgent tolerance
95. In the last Paragraph, "It” refers to ______.
A. the tales language of symbols B. the tales' content
C. our conscious mind D. our need for ego-ideals
Modern thinkers who have studied myths and fairy tales from a philosophical or psychological viewpoint arrive at the same conclusion, regardless of their original persuasion. Mircea Eliade, describes these stories as "models for human behavior by that very fact, give meaning and value to life. Drawing on anthropological parallels, he and others suggest that myths and fairy tales were derived from, or given symbolic expression to, initiation rites or other rites of passage - such as metaphoric death of an old, inadequate self in order to be reborn on a higher plane of existence. He feels that this is why these tales meet a strongly felt need and are carriers of such deep meaning.
Other investigators with a depth psychological orientation emphasize the similarities between the fantastic events in myths and fairy tales and those in adult dreams and daydreams - the fulfillment of wishes, the winning out over all competitors, the destruction of enemies and conclude that one attraction of this literature is its expression of that which is normally prevented from coming to awareness.
There are, of course, very significant differences between fairy tales and dreams. For example, in dreams more often than not the wish fulfillment is disguised, while in fairy tales much of it is openly expressed. To a considerable degree, dreams are the result of inner pressures which have found no relief, of problems which beset a person to which he knows no solution and to which the dream finds none. The fairy tale does the opposite: it projects the relief of all pressures and not only offers ways to solve problems but promises that a "happy" solution will be found.
We cannot control what goes on in our dreams. Although our inner censorship influences what we may dream, such control occurs on an unconscious level. The fairy tale, on the other hand, is very much the result of common conscious and unconscious content having been shaped by the conscious mind, not of one particular person, but the consensus of many in regard to what they view as universal human problems, and what they accept as desirable solutions. If all these elements were not present in a fairy tale, it would not be retold by generation after generation. Only if a fairy tale met the conscious and unconscious requirements of many people was repeatedly retold, and listened to with great interest. No dream of a person could arouse such persistent interest unless it was worked into a myth, as was the story of the pharaoh's dream as interpreted by Joseph in the Bible.
There is general agreement that myths and fairy tales speak to us in the language of symbols representing unconscious content. Their appeal is simultaneously to our conscious mind, and to our need for ego-ideals as well. This makes it very effective; and in the tales’ content, inner psychological phenomena are given body in symbolic form.
86. In the opening paragraph, the author quotes Plato and Aristotle primarily in order to _______.
A. define the nature of myth
B. support the point that myths are valuable
C. prove that myths originated in ancient times
D. give an example of depth psychology
87. In paragraph 1, the author's comment about people who wish their children exposed only to actual historic persons and commonplace events suggests he primarily views such people as _______.
A. misguided in their beliefs
B. considerate of their children's welfare misguided in their beliefs
C. determined to achieve their ends
D. optimistic about human nature
88. By "Plato... knew what intellectual experiences make for true humanity', the author means that ______.
A. Plato comprehended the effects of intellectual life on real human beings.
B. Plato realised how little a purely intellectual education could do for people's actual well-being.
C. human nature is a product of mental training according to the best philosophical principles.
D. Plato grasped which sorts of experiences helped promote the development of truly humane individuals.
89. Paragraph 2 suggests that Mircea Ellade is most likely ________.
A. a twentieth century philosopher B. a contemporary of Plato
C. a writer of children's literature D. an advocate of practical education
90. The word "persuasion" in Paragraph 2 can be best replaced by _______.
A. enticement B. opinion C. gullibility D. convincing force
91. According to the passage, fairy tales differ from dreams in which of the following characteristic
(i) The shared nature of their creation;
(ii) The convention of a happy ending:
(iii) Enduring general appeal
A. (ii) only B. (i) and (ii) only C. (ii) and (iii) only D. all (i), (ii), and (iii)
92. In Paragraph 5, "these elements” are ________.
A. the conscious mind
B. the consensus of dreams and fairy tales
C. human problems and desirable solutions
D. the conscious and unconscious requirements of many people
93. It can be inferred from the passage that the author's interest in fairy tales centers chiefly on their ______.
A. literary qualities B. factual accuracy psychological relevance
C. psychological relevance D. historical background
94. Which of the following best describes the author's attitude toward fairy tales?
A. Reluctant fascination B. Wary skepticism
C. Open approval D. Indulgent tolerance
95. In the last Paragraph, "It” refers to ______.
A. the tales language of symbols B. the tales' content
C. our conscious mind D. our need for ego-ideals