考研看圖作文

1、這一模板主要適用于闡述具體現(xiàn)象并分析解釋其產(chǎn)生原因的作文。如2002年（文化的融合）、2005年（養(yǎng)老問題）、2006年（偶像崇拜）等試題都可以按照這一模板來寫作。其他可以套用這一寫作模板的問題有：出國留學(xué)熱、學(xué)外語熱、家庭關(guān)系疏遠(yuǎn)、工人下崗、書籍等盜版嚴(yán)重、獨(dú)生子女、人口增長等。這種模板可以具體描述為：開始段：介紹現(xiàn)象的具體狀況和普遍程度。中間段：解釋產(chǎn)生這種現(xiàn)象的原因或意義，并做出一定分析。結(jié)尾段：提出建議或總結(jié)觀點(diǎn)或表明態(tài)度。As is vividly betrayed in the drawing above, 畫圖內(nèi)容. The drawing does mirror a commo

2、n social phenomenon and is really thought-provoking.The implied meaning of the drawing should be taken into account seriously. To begin with, 揭示含義1. Whats more, 揭示含義2. The current social phenomenon should arouse the great concern of our whole society.In my view, 措施1. In order to eliminate the curren

3、t evil phenomenon revealed in the drawing, relevant laws and regulations must be established to 措施2. Only in this way can 要實(shí)現(xiàn)的目標(biāo).2010年考研英語作文預(yù)測范文之看圖作文(4)飲可樂還是飲茶？ 紅色娘子軍舞動巴黎儒學(xué)在美國文明沖突(civilization conflict/ Huntington defines eight major civilizations: (1) Western - which includes Western Europe and Nor

4、th America; (2) Slavic-Orthodox; (3) Islamic - which includes three subdivisions: Arab, Turkic and Malay; (4) Latin American; (5) Hindu; (6) Confucian; (7) Japanese; and (8) African.Huntington says that The fault lines between civilizations will be the battle lines of the future. He continues, Over

5、the centuries . differences among civilizations have generated the most prolonged and the most violent conflict 2 - more so even than ideological conflict. The reason? - because differences between civilizations . are far more fundamental than differences among political ideologies and political reg

6、imes .3 And the evidence for Huntingtons assertion is easily discernible in whats going on in the former Yugoslavia. Indeed, its only in civilization (or religious) terms that any sense can be made of the alliance structures that have grown up as a result of the conflict: Germany, France and Austria

7、 (and, as a result, the E.C.) favor Slovenia and Croatia (which are Catholic and Western Christian); Russia and the Eastern Slavs favor Serbia (which is - like the rest of the Slavic states - Orthodox); and Turkey and Iran favor the Muslims of Bosnia (which are Islamic). Indeed, the Balkans have bee

8、n a tinderbox of conflict for hundreds of years precisely because they lie at the convergence of three major civilizations (or religions) and the cultures which these religions undergird: Western Christianity (Slovenia, Croatia, etc.); Orthodox Christianity (Serbia, Bulgaria, Russia, etc.); and Isla

9、m (Turkey, Albania, etc.).I think, were in a New Axial Age. The idea of Axial Age was proposed by German philosopher Karl Jaspers (1883-1969), defined as around 500 B.C. when great thinkers appeared almost simultaneous in Ancient Greece, Israel, India and China, contributing their original ideas to

10、the problems concerning the existence of human being. Distinctive cultural traditions were then formed respectively by Socrates and Plato in Ancient Greece, Lai-zi and Confucius in China, Sakyamuni in India, and Jewish prophets in Israel, which, after more than two thousand years of progress, have b

11、ecome the principle part of human intellectual wealth. These local cultural traditions were independent in birth, without mutual influence. Until today mankind has lived by what happened during the Axial Period, by what was thought and created during that period. In each new upward flight it returns

12、 in recollection to this period and is fired anew by it. Even since then it has been the case that recollections and reawakenings of the potentialities of the Axial Period - renaissances - afford a spiritual impetus. For example, the Europeans in Renaissance had recollected the origin of their cultu

13、re, Ancient Greece, which had fired anew the European civilization and left its mark on global culture. Similarly, the Song and Ming Neo-Confucianism in China was stimulated by the impacts of Indian Buddhism; the Confucian thinkers, by recollecting Confucius and Mencius in pre-Qing Period, had promo

14、ted the ingenious Chinese philosophy to a new height. In a certain sense, the contemporary progress of global cultures might be a new leap on the basis of Axial Age. Has the contemporary human culture created, or will create, a New Axial Age then? - Judged from certain evidences, it might be.If Chin

15、ese culture hopes to contribute to the coexistence of civilizations in contemporary human society, it must needs to know itself, which means a cultural self-consciousness. The so-called cultural self-consciousness is the serious self-reflection by certain people in certain cultural tradition on thei

16、r own cultures origin, its history of formation, its characters (including both advantages and disadvantages) and its tendency of progress. The renewal of Chinese nation is on the eve. To achieve this goal, we must have a self-knowledge about Chinese culture, posit it on a proper place, and search w

17、ith enthusiasm the genuine spirit of this culture with a long history, in order to present its essence to modern human society. Besides, we must reflect the disadvantages of our culture as well, to better the absorptions of other cultures essences, and to re-interpret it in a modern way adapting to

18、the general tendency of progress of modern society. Only after this retrospective reflection could our country march as vanguard in the progress of global culture, and create a brave new world together with other cultures.Confucianism and Taoism were principle schools of thinking in traditional Chin

19、ese culture, usually regarded as mutual complementary - of course, after Indian Buddhism was introduced into China, it also played an important role in Chinese society and culture. Now Id like to discuss whether the Confucian and Taoist thinking could provide meaningful sources for the doctrine of c

20、oexistence of civilizations.(1) The Confucian doctrine of Ren (仁: benevolence, virtue) is a resource of thinking with positive meaning for the coexistence of civilizations.The Way originates in Emotion (道始于情), as prescribed in Destiny is the resource of Human nature (性自命出), manuscript in Guodian Bam

21、boo Slips (郭店竹簡). The Way here means the Way of Human (人道), i.e. the principles in dealing with human (or in anther word, social) relationships, which is different from the Way of Heaven (天道), i.e. the laws of nature or of universe. Human relationships are established on the basis of emotion, which

22、is the starting point of Confucian doctrine of Ren. Once a disciple named Fan Chi asked Confucius: What is Ren? The answer was: To love people. Where is the origin of this thought, to love people? In The Doctrine of the Mean a saying of Confucius was quoted as: Ren is the characteristic element of h

23、umanity, and the great exercise of it is in loving relatives.17 The spirit of Benevolence and Love (仁愛) is rooted in human nature, and to love ones relative is the most basic exercise of it. But the spirit of Ren goes far beyond this level. To quote Guodian Bamboo Slips: To love and love deep, that

24、is love; but to enlarge the love of ones father to the love of human being, that is Ren.18 The enlargement of filial piety is to love all the people below Heaven.19 From these sayings we observe that the Confucian Doctrine of Ren demands to enlarge the love of relatives to the benevolence on people,

25、 i.e. to enlarge ones self-concern to the concern on others (推己及人), to treat with the reverence due to age the elders in your own family, so that the elders in the families of others shall be similarly treated; treat with the kindness due to youth the young in your own family, so that the young in t

26、he families of others shall be similarly treated20 - that is Ren. It is not easy to practice the doctrine of enlarging ones self-concern to the concern on others, which requires a practice of Ren rooting in the Way of Loyalty and Forgiveness (忠恕之道), i.e. never do to others as you do not wish done on

27、 yourself21, wishing to be established himself, he seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others.22 (Loyalty is complete devotion of oneself; Forgiveness is the deduction of ones self-concern. 朱熹：四書集注).If Ren is to be enlarged to the whole society, i

28、t would be as what Confucius once said: To subdue ones self and return to propriety, is perfect virtue. If a junzi (君子: gentleman, nobleman) can for one day subdue himself and return to propriety, all under heaven will return to Ren (after his example). Is the practice of Ren from a man himself, or

29、is it from others?23 To subdue ones self and to return to propriety are usually interpreted as paralleling teachings, but I dont think this is the best explanation of this doctrine. To subdue ones self and return to propriety, is perfect virtue actually means only the returning to propriety based on

30、 subduing of ones self could be regarded as Ren. Mr. Fei Xiaotong had his own interpretation about this doctrine: Only after one has subdued ones self could one return to propriety. The return to propriety is prerequisite for one to enter the society and become a social man. Perhaps it is just on th

31、is point Western and Eastern civilizations have parted, that is, whether to expand or to subdue ones self.24 I think Mr. Fei has made a proper remark. Zhu Xi also had an exegesis on this doctrine. To subdue means to conquer, he said, and the self means ones personal desires. To return means to resto

32、re, and the propriety means the laws and patterns of the Principle of Heaven. According to this exegesis, one should subdue ones personal desires to abide by proprieties and social criterions. Ren is ones natural virtues (Love is born in nature.25); and propriety is exterior conventions to rule ones

33、 behavior, the function of which is to adjust social relationships so that people could live in harmony, as: The most valuable function of propriety is harmony.26 Only if one abides by proprieties and social criterions by free will, i.e. by an innate will to love people, could one fulfill the demand

34、s of Ren. Thus Confucius asked: Is the practice of Ren from a man himself, or is it from others? He made definite prescriptions to the relationship between Ren and propriety: If a man be without Ren, what has he to do with the rites of propriety? If a man be without Ren, what has he to do with music

35、?27 He who sets the rites or music without a heart of Benevolence and Love is hypocrite, and is in a purpose of cheat. It is in this sense that Confucius thought, if people would pursue Ren by freewill and practice the demanding of a heart of Benevolence and Love according to proprieties in everyday

36、 life, harmony and peace would be realized in society, - If a junzi can for one day subdue himself and return to propriety, all under heaven will return to Ren. I think this Confucian teaching is not totally meaningless for the political leaders of a state or the ruling classes in developed countrie

37、s (United States in particular). The politics of Ren (仁政), or the Way of virtuous emperor (王道) instead of the Way of hegemon (霸道), is indispensable to order the state (治國) and to harmonize all under Heaven (平天下). If the politics of Ren or the Way of virtuous emperor is practiced, different cultures

38、would be able to coexist and develop in peace; while the Way of hegemon will bring forth the clash of civilizations, resulting in monoculturalism and cultural Hegemonism. If Confucian doctrine of Ren is applied in regulating intercultural relationships, clash or war of civilizations will be avoided,

39、 and the coexistence of civilizations achieved.Of course, even the Confucian doctrine of Ren is no miracle drug to solve all the problems about the existence of civilizations in contemporary society. However, as a set of moral self-regulations based on Ren, it would undoubtedly be of some practical

40、significance to harmonize the coexistence of civilizations if practiced as a principle to regulate intercultural relationships.It is not easy to make different cultures get on in harmony and thus to make states and nations in different cultural traditions coexist in peace. Probably the Confucian doc

41、trine of Harmony in Diversity (和而不同)28 could provide us with an illuminating resource of thinking. According to Confucius, The virtuous (junzi) get on in harmony without agreeing to each other; the base (xiaoren) agree with others without harmony.29 Junzi, as intellectuals with moral discipline prac

42、ticing the Way of Loyalty and Forgiveness, should try to get on in harmony in spite of their different opinions; but those with no morality or discipline always force others to accept their opinions, thus could not stay harmoniously. If this doctrine of Harmony in Diversity could be applied as a pri

43、nciple in dealing with intercultural relationships, it should be of very positive meaning to solve the conflicts among states or nations. It would be especially true in dealing with those disaccords and conflicts provoked by cultural differences (e.g. the differences on religious believes or values)

44、 among states or nations, that if we practice the teaching of Harmony in Diversity as principle to solve these conflicts.Harmony and Sameness are generally regarded as different concepts in traditional Chinese thinking. There was even a debate on the difference between Harmony and Sameness. As a sto

45、ry recorded in Zuo-zhuan told us, once the Duke of Qi asked Yan-zi: Is there only Ju get on with me in harmony? The reply of Yan-zi was: Ju merely expresses the same opinion with Your Highness, - how could it be called harmony? Is there any difference between Harmony and Sameness? asked the Duke. Th

46、ey are quite different. replied Yan-zi, Harmony is like well-cooked dish, you must concoct fish and meat with water, fire, vinegar, sauce, salt and plum, and then cook the dish with firewood. The cook harmonizes these flavors to make it moderate. If it is too light, then salt should be added; if too

47、 salty, then water. When Junzi dines with such a dish, his heart would be pacified. This is analogous to the relationship between the King and his magistrates. But Ju is different from it. When Your Highness say that something is right, he agrees; when Your Highness say the opposite, he agrees as we

48、ll. It is as if to moderate water with water, - who could tolerate to eat such a dish? Or as if a zither always plays the same tune, - who could tolerate to enjoy such music? This is why Sameness differs from Harmony. (左傳昭公二十年) Another saying of Shibo (史伯) was recorded as: In fact, only Harmony coul

49、d activate the growth of lives, and Sameness would stop it on the contrary. Harmony is to moderate something with heterogeneous things, - only in this way, the lives would flourish and find their belongings. If something is supplemented by homogeneous things, it could only be abandoned after exhaust

50、ed. Thus the ancient virtuous emperors had concocted Earth with Metal, Wood, Water and Fire30, to transform it into miscellaneous liv es. 31(國語鄭語). From the quotes above we see that Harmony and Sameness are totally different concepts. Only under the presupposition of difference and correlation could

51、 things be moderated with heterogeneity, and the diverse things progress together in harmony with each other. To supplement something with homogeneity is to aggregate the sameness, which would only suffocate the lives. The supreme ideal of traditional Chinese culture is that miscellaneous lives are

52、nourished together without harming each other; miscellaneous ways are practiced together without counteracting each other.32 The miscellaneous lives and miscellaneous ways mean Diversity; the without harming each other and without counteracting each other mean Harmony. This doctrine would provide us

53、 with inexhaustible resource of thinking for the coexistence of diverse cultures. Now in Western countries, people of insight have already admitted the possibility of coexistence of civilizations, that the clash or war provoked by mere cultural differences should be avoided. They believe that differ

54、ent nations and states should be able to achieve common understanding through cultural exchanges, dialogues, and discussions. This would be a process from Diversity to mutual understanding. This mutual understanding is neither to extinct nor to assimilate the other, but to find a crossing point in t

55、he coordinate system and to propel the progress of both cultures, - such is the function of Harmony. It is just because of the differences of cultures that human civilization has become so colorful, and that the inter-supplementary and interactive structure has been formed gradually in the flowing r

56、iver of human history. Cultural differences might lead to clashes or even wars, but not all differences are destined to cause clashes or wars. Especially in an era when sciences and technologies are rapidly developing, a massive war, if it happened, would destroy human being ourselves. Thus we must

57、endeavor to pursue the harmonious coexistence through intercultural dialogues. Many scholars in China and abroad has realized now the importance of mutual understanding achieved by the dialogues bridging different cultures; for example, Habermas, who begins to emphasize the concepts of justice and s

58、olidarity. In my opinion, they are significant principles in dealing with international cultural relationships. Habermas Principle of Justice could be understood as a right for every national culture to protect its independence and autonomy and to develop by free will; his Principle of Solidarity could be understood as an obligation to sympathize, understand and respect other national cultures. By incessant dialogues and communications, there will be one day, sooner or later, that a positive cycle of interactions between different national cultures be formed.33 Another example is