单项选择题

When a new movement in art attains a certain fashion, it is advisable to find out what its advocates are aiming at, for, however farfetched and unreasonable their principles may seem today, it is possible that in years to come they may be regarded as normal. With regard to Futurist poetry, however, the case is rather difficult, for whatever Futurist poetry may be--even admitting that the theory on which it is based may be right--it can hardly be classed as Literature.   This, in brief, is what the Futurist says: for a century, past conditions of life have been conditionally speeding up, till now we live in a world of noise and violence and speed. Consequently, our feelings, thoughts and emotions have undergone a corresponding change. This speeding up of life, says the Futurist, requires a new form of expression. We must speed up our literature too, if we want to interpret modern stress. We must pour out a large stream of essential words, unhampered by stops, or qualifying adjectives, or finite verbs. Instead of describing sounds we must make up words that imitate them ;we must use many sizes of type and different colored inks on the same page, and shorten or lengthen words at will.   Certainly their descriptions of battles are confused. But it is a little upsetting to read in the explanatory notes that a certain line describes a fight between a Turkish and a Bulgarian officer on a bridge off which they both fall into the river--and then to find that the line consists of the noise of their falling and the weights of the officers: "Pluff! Pluff! A hundred and eighty-five kilograms."   This, though it fulfills the laws and requirements of Futurist poetry, can hardly be classed as Literature. All the same, no thinking man can refuse to accept their first proposition: that a great change in our emotional life calls for a change of expression. The whole question is really this: have we essentially changed When a novel literary idea appears, people should try to__________.

A.determine its purposes
B.ignore its flaws
C.follow the new fashions
D.accept the principles
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Do animals have rights This is how the question is usually put. It sounds like a useful, ground- clearing way to start. 71. Actually, it isn’’t, because it assumes that there is an agreed account of human fights, which is something the world does not have.On one view of rights, to be sure, it necessarily follows that animals have none. 72. Some philosophers argue that rights exist only within a social contract, as part of an exchange of duties and entitlements. Therefore, animals cannot have rights. The idea of punishing a tiger that kills somebody is absurd ,for exactly the same reason, so is the idea that tigers have rights. However, this is only one account ,and by no means an uncontested one. It denies rights not only to animals but also to some people―for instance, to infants, the mentally incapable and future generations. In addition, it is unclear what force a contract can have for people who never consented to it: how do you reply to somebody who says I don’’t like this contract The point is this: without agreement on the rights of people, arguing about the rights of animals is fruitless. 73. It leads the discussion to extremes at the outset: it invites you to think that animals should be treated either with the consideration humans extend to other humans, or with no consideration at all. This is a false choice. Better to start with another, more fundamental, question: is the way we treat animals a moral issue at allMany deny it. 74. Arguing from the view that humans are different from animals in every relevant respect, extremists of this kind think that animals lie outside the area of moral choice. Any regard for the suffering of animals is seen at a mistake―a sentimental displacement of feeling that should properly be directed to other humans.This view, which holds that torturing a monkey is morally equivalent to chopping wood, may seem bravely logical . In fact it is simply shallow: the confused centre is right to reject it. The most elementary form of moral reasoning―the ethical equivalent of learning to crawl―is to weigh other’’s interests against one’’s own. This in turn requires sympathy and imagination: without which there is no capacity for moral thought. To see an animal in pain is enough, for most, to engage sympathy. 75. When that happens, it is not a mistake: it is mankind’’s instinct for moral reasoning in action, an instinct that should be encouraged rather than laughed at.