hce_cmu
110年
英文
第 28 題
📖 題組：
The persistent and universal belief in an afterlife is a very odd phenomenon. It is (27) the rational part of the brain makes man unique in his awareness that the one inevitable event in his life is death, while at a deeper level of consciousness the more intuitive part of the brain cannot reconcile itself to the fact of the inescapable extinction of oneself and those to whom one is attached. The individual therefore postulates the existence of the (28), as an entity which will live on after his physical decay. It almost looks as if for half a million years the two parts of the brain (29) irreconcilably at war with each other, each refusing to accept the conclusions of the other. As Erwin Panofsky pointed out, “There is (30) any sphere of human experience where rationally incompatible beliefs so easily coexist, and where pre-logical, one might almost say metalogical feelings so stubbornly survive in periods of advanced civilization as in our attitudes towards the dead.” A final twist to the (31) is that the concept of rationality developed in the West in the eighteenth century concurrently with the concept of individualism. (32), the probability of personal extinction became at the same time more logically compelling and more emotionally unacceptable. The intellectual and psychological tension has actually intensified in the last 200 years.
The persistent and universal belief in an afterlife is a very odd phenomenon. It is (27) the rational part of the brain makes man unique in his awareness that the one inevitable event in his life is death, while at a deeper level of consciousness the more intuitive part of the brain cannot reconcile itself to the fact of the inescapable extinction of oneself and those to whom one is attached. The individual therefore postulates the existence of the (28), as an entity which will live on after his physical decay. It almost looks as if for half a million years the two parts of the brain (29) irreconcilably at war with each other, each refusing to accept the conclusions of the other. As Erwin Panofsky pointed out, “There is (30) any sphere of human experience where rationally incompatible beliefs so easily coexist, and where pre-logical, one might almost say metalogical feelings so stubbornly survive in periods of advanced civilization as in our attitudes towards the dead.” A final twist to the (31) is that the concept of rationality developed in the West in the eighteenth century concurrently with the concept of individualism. (32), the probability of personal extinction became at the same time more logically compelling and more emotionally unacceptable. The intellectual and psychological tension has actually intensified in the last 200 years.
(28)
- A dictator
- B soul
- C magician
- D villain
思路引導 VIP
請回想一下文章開頭提到的「死後世界（afterlife）」。如果我們假設人死後肉體會腐化消失，但又有某個部分能繼續「活著」，在一般的宗教或哲學觀念中，我們會稱呼那個非物質、能代表「自我」的實體為什麼呢？
🤖
AI 詳解
AI 專屬家教
恭喜你！能精準選出這個答案，代表你完全讀懂了文章在探討「理性」與「直覺」間的拉鋸。這題的核心在於語意邏輯的銜接，你敏銳地捕捉到了後方同位語 "as an entity which will live on after his physical decay"（一個在肉體腐朽後仍能存續的實體）的提示，這正是對「靈魂」最經典的定義。
生命延續的哲學假設
從文章脈絡來看，作者提到人類的理性雖然深知死亡無可避免，但感性上卻無法接受自我消失。因此，人類會「假設」（postulate）一種超脫肉體的存在，這在西方思想與宗教語境中，非 soul（靈魂） 莫屬。其餘選項如 dictator（獨裁者）、magician（魔術師）或 villain（惡棍）皆與文章討論的「死後世界」與「身心二元論」完全無關。
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