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  3. The process of transforming all direct experience into imaginary or into tha

The process of transforming all direct experience into imaginary or into tha

游客2023-12-03  18
问题     The process of transforming all direct experience into imaginary or into that supreme mode of symbolic expression, language, has so completely taken possession of the human mind that it is not only a special talent but a dominant, organic need. All our sense impressions leave their traces in our memory not only as signs disposing our practical reaction in the future but also as symbols, images representing our idea of things: and the tendency to manipulate ideas, to combine and abstract, mix and extend them by playing with symbols, is man’s outstanding characteristic. It seems to be what his brain most naturally and spontaneously does. Therefore his primitive mental function is not judging reality, but dreaming his desires.
    Dreaming is apparently a basic function of human brains, for it is free and unexhausting like our metabolism, heartbeat, and breath. It is easier to dream than not to dream, as it is easier to breathe than to refrain from breathing. The symbolic character of dreams is fairly well established. Symbol mongering, on this ineffectual, uncritical level, seems to be instinctive, the fulfillment of an elementary need rather than the purposeful exercise of a high and difficult talent.
    The special power of man’s mind rests on the evolution of this special activity, not on any transcendently high development of animal intelligence. We are not immeasurably higher than other animals: we are different. We have a biological need and with it a biological gift that they do not share.
    Because man has not only the ability but the constant need of conceiving what has happened to him, what surrounds him, what is demanded of him—in short, of symbolizing nature, himself, and his hopes and fears—he has a constant and crying need of expression. What he cannot express, he cannot conceive: what he cannot conceive is chaos, and fills him with terror.
    If we bear in mind this all-important craving for expression we get a new picture of man’s behavior: for from this trait spring his powers and his weaknesses. The process of symbolic transformation that all our experiences undergo is nothing more or less than the process of conception, underlying the human faculties of abstraction and imagination.
    When we are faced with a strange or difficult situation, we cannot react directly, as other creatures do, with flight, aggression, or any such simple instinctive pattern. Our whole reaction depends on how we manage to conceive the situation—whether we cast it in a definite dramatic form, whether we see it as a disaster, a fulfillment of doom, or a fiat of the Devine Will. In words or dreamlike images, in artistic or religious or even in cynical form, we must construe the events of life. There is great virtue in the figure of speech, "I can make nothing of it," to express a failure to understand something. Thought and memory are processes of making the thought content and memory image: the pattern of our ideas is given by the symbols through which we express them. And in the course of manipulating those symbols we inevitably distort the original experience, as we abstract certain features of it, embroider and reinforce those features with other ideas, until the conception we project on the screen of memory is quite different from anything in with our real history.
    Conception is a necessary and elementary process: what we do with our conceptions is another story. That is the entire history of human culture—of intelligence and morality, folly and superstition, ritual, language, and the arts—all the phenomena that set man apart from, and above, the rest of animal kingdom. As the religious mind has to make all human history a drama of sins and salvation in order to define its own moral attitudes, so a scientist wrestles with the mere presentation of "the facts" before he can reason about them. The process of envisaging facts, values, hopes, and fears underlies our whole behavior pattern: and this process is reflected in the evolution of an extraordinary phenomenon found always, and only, in human societies—the phenomenon of language. [br] Why is the conception projected in our memory different from anything in our real life?
选项 A、Because the situations we are faced with in our real life are strange and difficult.
B、Because the conceptions are expressed in different forms for the same thing.
C、Because the human brains will fail to understand something in difficult situations.
D、Because the original experience is distorted in the process of symbolic transformation.
答案 D
解析 事实细节题。由题干关键词conception projected和real life定位至倒数第二段末句。由Andin the course of manipulating those symbols we inevitably distort the original experience…可知，在处理这些符号的过程中，我们不可避免地会扭曲原始的经历，故选[D]。由倒数第二段首句可知，当面对陌生或困难的境况时，我们不能直接做出反应，这与我们脑中的概念与原始经历不符没有关系，故排除[A]；[B]的内容在文中未提及，故排除；由倒数第二段第三句可知，我们会用各种不同的表达形式来理解生活中的事件，故排除[C]。
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