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  3. (1) Saints should always be judged guilty until they are proved innocent, bu

(1) Saints should always be judged guilty until they are proved innocent, bu

游客2024-11-20  39
问题     (1) Saints should always be judged guilty until they are proved innocent, but the tests that have to be applied to them are not, of course, the same in all cases. In Gandhi’s case the questions on feels inclined to ask are: to what extent was Gandhi moved by vanity—by the consciousness of himself as a humble, naked old man, sitting on a praying mat and shaking empires by sheer spiritual power—and to what extent did he compromise his own principles by entering politics, which of their nature are inseparable from coercion and fraud? To give a definite answer one would have to study Gandhi’s acts and writings in immense detail, for his whole life was a sort of pilgrimage in which every act was significant. But this partial autobiography, which ends in the nineteen-twenties, is strong evidence in his favor, all the more because it covers what he would have called the unregenerate part of 1 is life and reminds one that inside the saint, or near-saint, there was a very shrewd, able person who could, if he had chosen, have been a brilliant success as a lawyer, an administrator or perhaps even a businessman.
    (2) At about the time when the autobiography first appeared I remember reading its opening chapters in the ill-printed pages of some Indian newspaper. They made a good impression on me, which Gandhi himself at that time did not. The things that one associated with him—home-spun cloth, "soul forces" and vegetarianism—were unappealing. It was also apparent that the British were making use of him, or thought they were making use of him. Strictly speaking, as a Nationalist, he was an enemy, but since in every crisis he would exert himself to prevent violence—which, from the British point of view, meant preventing any effective action whatever—he could be regarded as "our man". In private this was sometimes cynically admitted. The attitude of the Indian millionaires was similar. Gandhi called upon them to repent, and naturally they preferred him to the Socialists and Communists who, given the chance, would actually have taken their money away. The British Conservatives only became really angry with him when, as in 1942, he was in effect turning his non-violence against a different conqueror.
    (3) But I could see even then that the British officials who spoke of him with a mixture of amusement and disapproval also genuinely liked and admired him, after a fashion. Nobody ever suggested that he was corrupt, or ambitious in any vulgar way, or that anything he did was actuated by fear or malice. In judging a man like Gandhi one seems instinctively to apply high standards, so that some of his virtues have passed almost unnoticed. For instance, it is clear even from the autobiography that his natural physical courage was quite outstanding: the manner of his death was a later illustration of this, for a public man who attached any value to his own skin would have been more adequately guarded. Again, he seems to have been quite free from that maniacal suspiciousness which, as E. M. Forster rightly says in A Passage to India, is the besetting Indian vice, as hypocrisy is the British vice. Although no doubt he was shrewd enough in detecting dishonesty, he seems wherever possible to have believed that other people were acting in good faith and had a better nature through which they could be approached. And though he came of a poor middle-class family, started life rather unfavorably, and was probably of unimpressive physical appearance, he was not afflicted by envy or by the feeling of inferiority. Color feeling when he first met it in its worst form in South Africa, seems rather to have astonished him. Even when he was fighting what was in effect a color war, he did not think of people in terms of race or status. The governor of a province, a cotton millionaire, a half-starved Dravidian coolie, a British private soldier were all equally human beings, to be approached in much the same way.
    (4) Written in short lengths for newspaper serialization, the autobiography is not a literary masterpiece, but it is the more impressive because of the commonplaceness of much of its material. It is well to be reminded that Gandhi started out with the normal ambitions of a young Indian student and only adopted his extremist opinions by degrees and, in some cases, rather unwillingly. There was a time, it is interesting to learn, when he wore a top hat, took dancing lessons, studied French and Latin, went up the Eiffel Tower and even tried to learn the violin—all this was the idea of assimilating European civilization as thoroughly as possible. He was not one of those saints who are marked out by their phenomenal piety from childhood onwards, nor one of the other kind who forsake the world after sensational debaucheries. He makes full confession of the misdeeds of his youth, but in fact there is not much to confess.
    (5) One feels that even after he had abandoned personal ambition he must have been a resourceful, energetic lawyer and a hard-headed political organizer, careful in keeping down expenses, an adroit handler of committees and an indefatigable chaser of subscriptions. His character was an extraordinarily mixed one, but there was almost nothing in it that you can put your finger on and call bad, and I believe that even Gandhi’s worst enemies would admit that he was an interesting and unusual man who enriched the world simply by being alive. Whether he was also a lovable man, and whether his teachings can have much for those who do not accept the religious beliefs on which they are founded, I have never felt fully certain. [br] According to Para. 1, a testing criterion for Gandhi’s sainthood is to see if_____.
选项 A、his major initiative for politics is monetary reward
B、his vanity is based on spiritual principles
C、coercion and fraud is related to his political compromise
D、his principles are overridden by his political needs
答案 D
解析 本题要求选出判断甘地是否是圣人的方法。第1段第2句提到判断甘地是否是圣人要问两个问题：他在多大程度上受到虚荣心的影响(moved by vanity)；他进入政坛，对自己的原则作了多大程度的妥协(compromise his own principles by entering politics)。D提到“他是否因政治需要而放弃原则”与第二个问题对应，其中的override一词指“不顾，不理会”与文中的compromise“折衷，妥协”所表达的内涵是一致的，故确定D为答案。
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