hce_cmu
113年
英文
第 30 題
📖 題組：
The status of images in the history of many religions and in modern media is mostly an embattled one. It is mainly because images are thought to be untrustworthy: They lie, cheat, and steal. Whether in Socrates or in the many critiques of images mounted by Jewish, Muslim, or Christian writers, by Hindu reformers or by Marxist revolutionaries, suspicions circle around a tenacious distrust of images. Images lie (26) as they selectively tell the truth, exaggerating aspects of it, or distorting (27) they portray into whatever priests, tyrants, or merchants want pliant viewers to believe. Images dupe the unsuspecting, lulling them into views or opinions that are untrue. And images steal belief from words, the revealed medium of divine self-revelation in the so-called religions of the book. As Socrates might have put it, images rob belief in the logical procedure of discourse—the (28) movement of intellectual inquiry from opinion to truth, cheating reason of its rightful place in ascertaining the truth of a matter. Yet the distrust of images presumes something deeper about them. Images work their magic by a subtle and often irresistible effect on the body: provoking fear, envy, pride, desire, obsession, rage—all the strong feelings and passions that grip the chest or rise in the blood, creep over the flesh, (29) as tears in the eyes. Images appeal to and rely on the body. It is precisely this that philosophers, teachers, moralists, clergy, and parents have resented about the power of images. Images are understood to traffic in the body’s energies and to threaten to (30) the strictures of thought and conscience that moral authorities work hard to nurture and inculcate.
The status of images in the history of many religions and in modern media is mostly an embattled one. It is mainly because images are thought to be untrustworthy: They lie, cheat, and steal. Whether in Socrates or in the many critiques of images mounted by Jewish, Muslim, or Christian writers, by Hindu reformers or by Marxist revolutionaries, suspicions circle around a tenacious distrust of images. Images lie (26) as they selectively tell the truth, exaggerating aspects of it, or distorting (27) they portray into whatever priests, tyrants, or merchants want pliant viewers to believe. Images dupe the unsuspecting, lulling them into views or opinions that are untrue. And images steal belief from words, the revealed medium of divine self-revelation in the so-called religions of the book. As Socrates might have put it, images rob belief in the logical procedure of discourse—the (28) movement of intellectual inquiry from opinion to truth, cheating reason of its rightful place in ascertaining the truth of a matter. Yet the distrust of images presumes something deeper about them. Images work their magic by a subtle and often irresistible effect on the body: provoking fear, envy, pride, desire, obsession, rage—all the strong feelings and passions that grip the chest or rise in the blood, creep over the flesh, (29) as tears in the eyes. Images appeal to and rely on the body. It is precisely this that philosophers, teachers, moralists, clergy, and parents have resented about the power of images. Images are understood to traffic in the body’s energies and to threaten to (30) the strictures of thought and conscience that moral authorities work hard to nurture and inculcate.
(30)
- A overturn
- B overdo
- C overlap
- D overcrowd
思路引導 VIP
請思考一下：如果道德權威花費大量心力建立了思想與良知的「規範」或「圍牆」，而作者將影像視為一種對這些規範的「威脅」，那麼這種威脅最可能對現有的圍牆產生什麼樣的影響？是讓它變得更多、與它重疊，還是將它徹底弄倒呢？
🤖
AI 詳解
AI 專屬家教
很高興看到你精準地掌握了這段論述的核心！這題你能答對，代表你成功捕捉到了作者對於「影像」與「理性規範」之間對抗關係的細膩描述。
語境中的對抗與顛覆
在此段落中，作者提到道德權威（如老師、牧師）努力培育思想與良知的約束（strictures），而影像卻能直接觸動身體情感。這裡的關鍵動詞是「威脅（threaten）」，暗示影像的力量可能會破壞這些既有的規範。選項中的 (A) overturn (推翻、顛覆) 最能貼切地描述這種對結構性權威或法律規範的挑戰，表達出影像如何讓原本理性的屏障崩塌。
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