2011年12月英语四级(CET4)真题

中国传统文化参考书目

1、刘守华主编《文化学通论》，高等教育出版社1989年11月

2、张立文《传统学引论》，中国人民大学出版社1989年1月

3、庞朴《文化的民族性与时代性》，中国和平出版社1988年8月

4、朱谦之《文化哲学》，商务印书馆1990年

5、田广林主编《中国传统文化概论》，高等教育出版社1999年6月

6、商聚德等主编《中国传统文化导论》，河北大学出版社1996年4月

7、冯友兰《中国哲学史新编》，人民出版社1989年

8、张岱年《中国哲学大纲》，中国社会科学出版社1982年

9、任继愈《中国哲学史》，人民出版社1979年

10、杨宪邦主编《中国哲学史》，中国人民大学出版社1990年

11、卿希泰、唐大潮《道教史》，中国社会科学出版社1994年12月

12、郭朋《中国佛教史》，福建人民出版社1990年8月

13、黄心川等《世界三大宗教》，三联书店出版社1979年8月

14、施宣圆等主编《中国文化辞典》，上海科学出版社1987年11月

15、阴法鲁、许树安主编《中国古代文化史》，北京大学出版社1991年11月

16、马敏主编《中国文化教程》，华中师范大学出版社1995年6月

17、张君励《明日之中国文化》，山东人民出版社1998年6月

18、张海鹏、臧宏主编《中国传统文化伦纲》，安徽教育出版社2001年9月

19、谭家健《中国文化史概要》，高等教育出版社1988年9月

20、秦永洲《中国社会风俗史》，山东人民出版社2000年4月

在世界各地，到处可见读书、旅游、做生意的中国人，有的人已获定居。当了解中国人的乡土意识，进而是他的家国情怀后，就会理解，受传统的影响，中国人的乡愁较西方人而言可能更强烈一些，中国人更容易在乡愁中感受自己的过去，并更自觉地维护自己的文化。

“乡愁”这个词的西语词源本不仅指思乡，还包含对过往的难以言说的疼惜。汉语中没有这层意思，但中国人心里都有。

讲演者小传

汪涌豪

浙江镇海人，1962年生于上海，1989年毕业于复旦大学中文系，获文学博士学位。现为复旦大学中文系教授、博士生导师，上海作家协会会员。

主要从事中国古代文学研究，兼治古代哲学与史学。著有《中国古典美学风骨论》《当代视界中的文论传统》《批评的考究》等，主编《中国诗学》、《汉语言文学原典精读系列》等。

很荣幸有机会在这里向各位谈谈“中国文化中的乡土意识与情怀”。因为此刻身在异国，对我而言这个话题有一种特别的意味，我正可以借此体会古代中国人对乡土的深切感怀；而各位则可以从我、一个不怎么适应此间气候、饮食的中国人这里，获得此种观念究竟有多深刻与持久的信息。

一、基于文化传统的深层情感

中国人会在土地提供的现实的知足感基础上，达成高度的情感与知觉的认同，由对土地生命周期的体认，进入到对乡土习尚礼俗的沿遵。如此世世代代固守土地，鸡犬之声相闻，民至老死不相往来，最后造成一种独尚伦理的内倾的文化气质。

应该说，爱恋乡土，进而爱恋祖国，原本是人类共同的情怀。所以在这个题目下，我们看得到各种慷慨高尚的志节，乃至悲壮凄婉的情感。用各位习惯的说法，因为故乡是人自身的确证，是人认识世界最重要的起始。中国人当然也是如此，只不过，因受特殊生存环境与社会意识的影响，它有一些独特的表现非常耐人寻味，它背后所深藏着的文化意味，更值得人探讨和发扬。

中华文明与西方文明同属于“中纬度文明带”，但因为从人文地理的角度考察，它除了有一面临海的大河大陆型的基本地貌，它主要的文明地区地势低平，加以土壤肥沃雨水充沛，造成了特殊的农耕社会之外，仍无法掩盖其实际存在的近乎封闭的性质。所谓“禹、稷躬耕而有天下”，从早先的原始部落，一直到春秋战国，广大中原地区的文明几乎都可归因于封闭状态下的农业发展，由此造成的“重本抑末”的治世方规，还有在此基础上发展出的一整套家族宗法制度，都无不与之相密合与相适应。

譬如，因为前者，中国人主要采取劳动力与土地自然结合的方式生产。又因相对而言的民众土寡，迫使人必须精耕细作；而这种精耕细作所造成的技艺与工具的完善，又反过来促使人更注意适应土地的生命周期，除非特殊情况，不会另行开辟屯垦之事。由此，它所建立起的自然经济社会，基本上就是一与外部世界关系松散甚至隔绝的区域性小社会。因为后者，中国人会在土地提供的现实的知足感基础上，达成高度的情感与知觉的认同，由对土地生命周期的体认，进入到对乡土习尚礼俗的沿遵。如此世世代代固守土地，鸡犬之声相闻，民至老死不相往来，最后造成一种独尚伦理的内倾的文化气质。对既等级森严又上下亲和的宗法权威的维护，对人伦血亲和礼义孝敬的遵奉，对一种顺天乐俗的生活情趣的崇尚，都是其表现。这与早先中亚游牧民族或欧洲海上民族通常更热衷向外拓展相比，区别很是明显。

我们要说的中国人的乡土意识与情怀，正是基于上述文化传统产生的。这种意识与情怀有一个基准性的情感表达就是“安土重迁”。中国学者费孝通在《乡土中国》中对此曾作过讨论，他指出中国社会从表层看去就是乡土的，它的特点是“不流动”，它所重视和追求的是“稳定”。因此在那里，人与人之间的空间排列关系孤立而隔膜，不以个体为单位，而以集团为单位，大而言之是同宗同族，小而言之是家庭与亲人。至于这种稳定而不流动的关系之所以能够确立，就是基于上述农耕社会的特点，以及由此形成的那一套家族宗法制度。所以，这个社会不需要创造关系，社会关系是生下来就决定了的，它关注的只是如何不破坏这种关系。而类似远离乡土的行为，就意味着“流动”，就是对“稳定”的破坏。从这个意义上说，“安土重迁”之所以成为中国人的集体意志与当然的选择，是有不得不然的道理的。

也正因为是这样，才有类似“物离乡贵，人离乡减”、“宁恋本乡一捻土，莫爱他乡万两金”等谚语出现。或许有人会问，中国不是还有一句话，叫“树挪死，人挪活”吗，那又怎么讲？其实那主要就一个人的行当选择讲，而不是说人可以随意背离故土。元代是中国历史上有数的由少数民族统治的朝代，但生活在其中的人们依然恪守这种原则。有一位叫胡祗遹的士大夫写了一篇《论逃户》，称“汉人凿井而饮，耕田而食，蚕织而衣。凡所以养生者，不地

著则不得也。故安先世之田宅，服先畴之畎亩，守前人之世业，十世百世，非兵革易代，掳掠驱逐，则族坟墓，恋乡井，不忍移徙。此汉人之恒性，汉人之生理，古今不易者也”，又直斥人背乡井，弃世业，抛掷百器，远离亲戚，“此岂人之性也哉”，将中国人为何“安土重迁”的原因说得再清楚不过。如果有人悖此而行，就会受到习俗的排斥，甚至官府的惩治。因为在各级官吏看来，这些人远离故土，没有本业以维持生计，又没有家人羁縻与牵绊，是最容易不把道德声誉放在眼里，也最容易惹祸，沦为不守法令的盗贼与巨魁的。所以，通常好以治下无不业的“客寄”、“浮脚”，作为自己政绩的证明。

说到这里，相信各位一定会想到孔子讲的“父母在，不远游”了。确实，这种不离弃父母远走他乡，也是出于对宗法社会人伦血亲和礼义孝敬的遵奉。因为所谓“宗”，依《说文》的解释就是“尊祖庙也”，汉字的书写从“门”从“示”，“示”谓神，“门”谓家。自周天子行“家天下”，《周礼·大司徒》就明载“令五家为比，使之相保；五比为闾，使之相受；四闾为族，使之相葬；五族为党，使之相救；五党为州，使之相赒；五州为乡，使之相宾”。孔子既称“郁郁乎文哉，吾从周”，又努力学习周礼，“入太庙，每事问”，自然也恪守此规范。当然，“不远游”不等于绝对不让人出门，只是说，当你一定要外出，对父母必须有一个妥善的安顿，自己则必须有一个确定的方向，不然无目的地游荡，会徒增父母的困扰。是所谓“游必有方”。

至于为避乱、逃灾、求仕、谪居和从军，种种现实的原因，使得中国人更不免经常要离开乡土。尽管如此，他们全部的情感与想象仍会留在自己的乡土，他们感觉中最好的人事也仍然是乡人与乡情。这一点，对今天更乐意周游世界的各位来说可能比较难理解。还有，你们都不愿做所谓的“困守者”，更愿意领略与自己不同的生活，并乐意与不同生活中的人交朋友，你们的说法是，“有友谊的地方就是故乡”，甚至认为“在世界的某个地方，人总会遇到故乡”。我所喜欢的瑞士作家马克斯·弗里施（MaxFri sch）就这样说过。但中国人不这样，只要你有留意，乃或与中国人有交往，你就知道，尽管他们也追求并珍惜这种友谊，但乡土的一切仍无法代替。所以，通常是这样，当他们离家越远，心反而贴得更近。

德国著名的社会哲学家赫尔曼·凯泽林（Hermann Keyserling）97年前就到过中国，在《一个哲学家的旅行日记》中他记录了自己的感受：世界上没有任何其他的农人能给人如此纯真又如此亲近土地的印象，“当他们死去的时候，他们又带着童稚般的信赖归于那对他们是真正的母腹的大地”。汉学家卫礼贤（Richard Wilhelm）不到60岁的生命，有一半是在中国度过的，对此也印象深刻，在《中国经济心理》一书中他说，几乎每个中国人“都会感到他的根扎在家里，不管是在遥远的异国受苦受累，还是在离家很远的地方商旅迢迢，他都是父母之族的一份子”。这些与更早来华的美国传教士何天爵（Chester Holcombe）《真正的中国人》中所说的“中国人是一个酷爱自己家乡的民族，虽然他们许多人漂泊流落于世界各地，忍受种种饥寒交迫、虐待凌辱和艰难险阻，但他们也仅仅是漂泊流浪而已。他们最热切的期盼和刻骨铭心的追求，就是最终要回归故里，与自己的家人安度晚年；还有最重要的一点，就是在百年之后，他们要与自己的先祖们归葬在一起”，完全一致。中国人管这个叫“狐死必首丘”，“越鸟朝南枝”。

二、深切的践履与经典的表达

王昭君以一弱女子挺身而出，自请远行，就此结束150年的铁血战争，并为以后留在中国的匈奴人融入农耕文明创造了条件，这样的见识与勇气足以媲美唐文成公主。但是所有这一切古人都不去写，他们全部的注意力只集中在其远离故土这一点上。

这里我们引到了诗。法国人埃尔韦·圣·德尼侯爵（LeMarquis d' Hervey-Saint-Denys）是将中国诗介绍到欧洲的先行者之一，他通过中国诗得到的感受是，所有中国人身上都有一种特别的倾向，那就是“对家乡的眷恋和思乡的痛苦”，这种倾向在别的民族中没有这么根深蒂固。保尔·戴密微（Paul Demieville）出版过《中国古诗选》，在该书导言中也说：“不论是解甲的士兵，还是退休的官吏，最后都要重归恬静的故乡”。英国人阿瑟·韦利（Arthur Waley）甚至说，“倘若说中国诗歌的一半是关于别离的，这话并不过分”。他们的阅读经验，都可以和上述凯泽林等的文化观察相对照。

为了加深各位的印象，我以昭君出塞的事情做例子。汉元帝时，宫中女子王昭君主动请求去匈奴和亲，前后嫁给两代单于，是为中国历史上民族融合的一段佳话。以各位的认知，大概都会为她庆幸，因为据《后汉书》记载，她入宫数年，都没能见到皇帝，正积悲怨，现在有机会摆脱深宫的凄凉，享受尊荣和爱情，真是喜事。但中国人不这么看。他们因王昭君从此再不能看到长安，远离故土，而认定这根本不是什么幸福。所以，自南朝以降，历代诗人都怀着同情，一个劲地替她抹眼泪。如杜甫有“一去紫台连朔漠，独留青冢向黄昏”，王安石有“一去心知更不归，可怜着尽汉宫衣”，等等。

其实，和亲一直以来就是汉朝的国策，特别是因武帝晚年虚耗国力，汉朝已无力再承受大规模的战争，即使昭、宣两朝短暂中兴，也不足以挽回颓势。而在另一边，匈奴因为内斗分裂成南北两部，鉴于乌桓等东胡部族的崛起，自己与中原的互市中断已久，国贫民困之下，想到用朝觐、质子、贡赋甚至和亲等办法，内附为汉朝外臣，也是势所不得不然。此时，王昭君以一弱女子挺身而出，自请远行，就此结束150年的铁血战争，并为以后留在中国的匈奴人融入农耕文明创造了条件，这样的见识与勇气足以媲美唐文成公主。但是所有这一切古人都不去写，他们全部的注意力只集中在其远离故土这一点上。一直到明代，名诗人李攀龙的《和聂仪部明妃曲》还在感叹：“天山雪后北风寒，抱得琵琶马上弹。曲罢不知青海月，徘徊犹作汉宫看”。这样的代人立言，在在可见古人乡土意识的强烈。

王昭君的诗都是别人替她写的。大诗人李白各位一定更熟悉，我们再看看他自己写的诗是如何更集中、更典型地体现中国人的乡土情怀的。李白出身在中亚的碎叶，即今天吉尔吉斯斯坦共和国的托克马克附近。当然，也有说是出身于条支、大食、焉耆或长安的。5岁随父亲迁居绵州昌隆，也就是今天的四川江油。自23岁出蜀漫游起，就很少待在家里了。先是南到广东苍梧，东涉溟海，西入长安，北上太原，隐居于湖北安陆和山东徂徕山。在经过中间一段短暂的入朝经历，赐金放还后，又再游齐鲁吴越各地，并北上幽燕，一直到晚年客死当涂，就是今天安徽的马鞍山，可谓一生都在异乡漂泊。据清代为《李太白集》作集注的王琦说，他出蜀后“绝无思亲之句”。此外，他一生四娶，对家庭也没尽过什么责任。所以日本学者笕久美子（KAKEHI kumi ko）女士在《李白结婚考》一文中，称他是一个对家庭不负责任的人。身为一家之主，或作一个丈夫，他让人指望不上，靠不住。

他为什么每次都不能带夫人一起走呢？人们找不到确切的史料说明，于是按中国著名学者陈寅恪《李太白氏族之疑问》的提示，认为可能与他出身西域胡人有关；再结合同时代魏颢《李翰林集序》中对其特异形貌的描绘，以及他给两个儿子所起的迥异于中土的名字，断定他自小缺少中华文明的熏陶，所以才这样不以离乡背井为意。然而有意思的是，正是这样一个人，写出了今天为所有远离乡土的中国人最耳熟能详的名作《静夜思》——“床前明月光，疑是地上霜。举头望明月，低头思故乡”。正如另一位日本学者松浦友久（MA TSUURA

Tomohisa）说的，其实，他把一生投入旅途的过程，就是把故乡作为情结，深深地扎根在心底的过程，因为一个一生都没有离开过故乡的人，是无法体会如潮水般涌来的乡愁的。也就是说，李白正是通过这种不断的远离，才在心里无限地接近了故乡。

这使我想起同样伟大的黎巴嫩诗人纪伯伦的一句诗：“只有孤独地迷失上千次者，才能回归故里”。看来，不同的民族与文化，都会有类似的情感。德国作家赫尔曼·黑塞（Hermann Hesse）客居瑞士堤契诺时创作的那些作品，不是仍洋溢着浓烈的德意志民族的浪漫精神吗？他甚至称中国是他的“第二故乡”和“精神避难所”呢。还有托马斯·曼，因受纳粹迫害，国籍被剥夺，著作被禁止，不得不离开祖国，长期流亡。先到瑞士，后去美国。上世纪50年代麦卡锡主义抬头，已获得美国国籍的他又不得不选择离开，直到客死异乡。他有一句著名的话——“凡我到处，皆为祖国”。明乎此，我想各位就能够理解李白何以如此的原因了。在他的意识中，是用一生来怀恋乡土。所以，有个建议，如果各位暂时没机会去中国住一阵，或真正结识几个中国人，那么，最便捷的方法就是读中国诗。这些敏感到尖锐的表达，是中国人乡土情怀最集中的体现。

此外，还可一说的是，当远离乡土，什么时刻最容易触动中国人的乡土之思。东西方一些研究者已指出过，首先是节日，这个很好理解，如果西方人不能在圣诞节回家，伊斯兰兄弟不能在开斋节回家，我们的东方邻居日本人不能在盂兰盆节回家，都会引动人掀起浓浓的乡愁，写成热血的诗章。其次是秋天，因为秋天是摇落的季节，最容易让人想到回归本原，还有最可靠的亲情的温爱。再次是黄昏，因这是一天劳作完成聚居休憩的时候，百鸟归巢，千兽入洞，自然是“遍地英雄下夕烟”了。此时，如有一客子天涯孤处，独登楼头，一定伤感。最后就是月夜了。在西方文化里，人们对月亮并无太好的联想，甚至有时还把它看作是不祥之物，有些地方的人们说，人的疯狂是受它影响，人疾病的起愈也与它的盈亏有关。再要么，只是将它看做冷星球，如雪莱《世间的流浪者》诗中所吟唱的，“你苍白而瘦弱，在天庭的路上流离漂泊”。但在中国文化中远不是这样，它是人的朋友，是人一切美好感情的最适切的见证。它的阴晴圆缺让人想及与故乡故人的离合聚散；它没有偏私的普照遍盖，让分处各地的人同生远念，进而感到“青山一道同风雨，明月何曾是两乡”的诗意的安慰。

前面我们说到李白《静夜思》，其实正基于这样的情怀。德尼侯爵曾评价过这首诗，说它的不足之处在于需要解释，“解释得少点而又让人悟出更多的意思实在是很困难”。这对法国人说可能是，但对中国人，月亮与故乡的联系实在紧密，根本就无须解释。有时一解释，反而破绽百出。譬如德尼侯爵所作的那样是这样的，“这首诗谈的是一位在明月夜醒来的游子。他起初以为天亮了，出发的时候到了，于是…举头望明月，低头思故乡?”。显然，侯爵到底还是没能读懂这首诗。请问：此时的李白为什么单看月亮不看别的，譬如是否起风了、下雨了，对一个将要出门远行的人来说，这些难道不比有无月光更为重要吗？再说，即使当天晚上看不到月亮，他就不可以吟出“举头望明月”的诗句了吗？关键是，他心里有月亮啊！

三、一种深沉持久的文化乡愁

与其他古老的传统一样，对乡土的眷恋与热爱，已然成为中国文化的一部分。有时候，中国人所有的边缘焦虑和生存痛感，不仅基于“生活在别处”的不习惯与不方便，而正基于文化身份的失落，包括由此引出的被“他者化”的痛苦。

这就是乡土情怀对中国人心灵的植入，它是那样深切地扎根在人心底，以至成为其情感

最深层的底色，认识世界最稳定重要的“内结构”。所以，在讲演快结束的最后我必须说，这种中国文化中的乡土意识与情怀，固然主要是对家人、乡土和母国，但本质上说，更是对历史，对文化。

与其他古老的传统一样，对乡土的眷恋与热爱，已然成为中国文化的一部分。有时候，中国人所有的边缘焦虑和生存痛感，不仅基于“生活在别处”的不习惯与不方便，而正基于文化身份的失落，包括由此引出的被“他者化”的痛苦。中国很大，中国的古人很容易在各自生命的不同阶段和场域体会到这种痛苦。一旦再走出国门，走向世界，这种内在的基因不可避免地被激活。此时所谓乡土意识的文化根性就会逃无所逃地显现出来，以至于有时人已慨然赋归，心仍不能平复。自几个世纪前东西方文明初度交往，尤其是近代以来中国人敏感而真实的文字记录，都清楚地揭示了这一点。

现在，各位在世界各地，一定到处可见读书、旅游、做生意的中国人，有的人已获定居。你起初觉得讶异，继后略感不安。但当你了解了中国人的乡土意识，进而家国情怀，你就会理解，这基本上与你为生活和事业去中国是一样的。所不同的是，受传统的影响，这个中国人的乡愁可能更强烈一些，他更容易在乡愁中感受自己的过去，并更自觉地维护自己的文化。“乡愁”这个词的西语词源本不仅指思乡，还包含对过往的难以言说的疼惜。汉语中没有这层意思，但中国人心里都有。

尤其是今天，全球化特有的“统合”、“压缩”性质，使得现代人普遍产生出一种类似罗兰·罗伯森（Roland Robertson）所说的“现代性乡愁”。这种乡愁依托深厚的文化母体，在每个身在异乡的中国人而言特别易于感受。故当对乡土的眷恋凝结成浓稠的乡愁，这个乡愁虽可能沾带有罗伯森《全球化：社会理论和全球文化》中所说的“家的意识形态”（ideology of home），但从根本上说，更与一个民族的历史与文化相关。说到底，一切的乡愁，都是对文化的乡愁。

本来，我只想简单介绍中国人的乡土观，没打算说到它背后的历史意识和深沉持久的文化。现在，我的结论是，这种对乡土的怀恋，其实就是对广义的中国文化的怀恋。用中国学者李大钊的区分，如果说西方文化是一种动的文化，那它就是静的文化；再依陈序经《东西文化观》一书所讨论的，如果说西方文化是一种“游而求食”的“动物文化”，那它就是“植根于土壤”的“植物文化”。中国人对乡土的怀恋，就像树深深地根植于自己的文化土壤。这是我最想告诉各位的。来源：文汇报

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2014-2019历年大学英语四级真题及答案 2014年6月大学英语四级考试真题 Part I Writing （30 minutes） Directions: For this part, you are allowed 30 minutes to write a short essay on the following question. You should write at least 120 words but no more than 180 words. Suppose a foreign friend of yours is coming to visit China, what is the first place you would like to take him/her to see and why? Part II Listening Comprehension （30 minutes） Section A Directions: In this section, you will hear 8 short conversations and 2 long conversations. At the end of each conversation, one or more questions will be asked about what was said. Both the conversation and the questions will be spoken only once. After each question there will be a pause. During the pause, you must read the four choices marked A）, B）, C）and D）, and decide which is the best answer. Then mark the corresponding letter on Answer Sheet 1 with a single line through the centre. 1. A）The man should visit the museums. B）She can’t stand the hot weather. C）The beach resort is a good choice. D）She enjoys staying in Washington. 2. A）Her new responsibilities in the company. B）What her job prospects are. C）What the customers’ feedbac k is. D）The director’s opinion of her work. 3. A）Combine her training with dieting. B）Repeat the training every three days. C）Avoid excessive physical training. D）Include weightlifting in the program. 4. A）When she will return home. B）Whether she can go by herself. C）Whether she can travel by air. D）When she will completely recover. 5. A）The woman knows how to deal with the police. B）The woman had been fined many times before. C）The woman had violated traffic regulations. D）The woman is good at finding excuses. 6. A）Switch off the refrigerator for a while. B）Have someone repair the refrigerator. C）Ask the man to fix the refrigerator. D）Buy a refrigerator of better quality. 7. A）He owns a piece of land in the downtown area. B）He has got enough money to buy a house. C）He can finally do what he has dreamed of. D）He is moving into a bigger apartment. 8. A）She is black and blue all over. B）She has to go to see a doctor. C）She stayed away from work for a few days. D）She got hurt in an accident yesterday.