The table before which we sit may be, as the scientist maintains, composed of dancing atoms, but it does not reveal itself to us as anything of the kind, and it is not with dancing atoms but a solid and motionless object that we live. So remote is this “real” table — and most of the other “realities” with which science deals — that it cannot be discussed in terms which have any human value, and though it may receive our purely intellectual credence it cannot be woven into the pattern of life as it is led, in contradistinction to life as we attempt to think about it. Vibrations in the ether are so totally unlike, let us say, the color purple that the gulf between them cannot be bridged, and they are, to all intents and purposes, not one but two separate things of which the second and less “real” must be the most significant for us. And just as the sensation which has led us to attribute an objective reality to a non-existent thing which we call “purple” is more important for human life than the conception of vibrations of a certain frequency, so too the belief in God, however ill founded, has been more important in the life of man than the germ theory of decay, however true the latter may be.
We may, if we like, speak of consequence, as certain mystics love to do, of the different levels or orders of truth. We may adopt what is essentially a Platonist trick of thought and insist upon postulating the existence of external realities which correspond to the needs and modes of human feeling and which, so we may insist, to make an unwarrantable assumption and to be guilty of metaphysical fallacy of failing to distinguish between a truth of feeling and that other sort of truth which is described as a “truth of correspondence”, and it is better perhaps, at least for those of us who have grown up in an age of scientific thought, to steer clear of which science deals is the real universe, yet we do not and cannot have any but fleeting and imperfect contacts with it; that the most important part of our lives — our sensations, emotions, desires, and aspirations — takes place in a universe of illusions which science can attenuate or destroy but which it is powerless to enrich. (397 words)
31. The author suggests that in order to bridge the puzzling schism between scientific truth and the world of illusion, the reader should ________.
A. try to rid himself of his world of illusion
B. accept his world as being one of illusion
C. apply the scientific method
D. learn to acknowledge both
32. Judging from the ideas and tone of the selection, one may reasonably guess that the author is a ________.
C. nuclear physicist
D. doctor of medicine
33. According to the passage, a scientist would conceive of a “table” as being ________.
A. a solid motionless object
B. certain characteristic vibrations in ether
C. a form fixed in space and time
D. a mass of atoms in motion
34. The topic of this selection is ________.
A. the confusion caused by emotions
B. the distortion of reality by science
C. a scientific approach to living
D. the place of scientific truth in our lives
35. By “objective reality” the author means ________.
A. scientific reality
B. a symbolic existence
C. the viewer’s experience
D. reality colored by emotion
31. B. 把自己的世界当作一个幻觉世界来接受。作者提出，为了克服科学的现实与想象中的世界的困惑之间的矛盾，人们应当把自己的世界当作一个幻觉世界来接受。见全文最后一句that the most important part of our lives — our sensations, emotions, desires, and aspirations — takes place in a universe of illusions。
32. A. 人文主义者。从全文的思想和语气来看，作者是个人文主义者， 而不是泛神论者、物理学家或者医生。
33. D. 一团处于运动的原子。见第一段的第一句：The table before which we sit may be, as the scientist maintains, composed of dancing atoms。
34. D. 科学真理在我们生活中的位置。根据文章首句和第二句，及全文的内容，应该选D为本文章的题目。
35. C. 观看者的体验。文中的objective reality(客观事实)指的是观看者对紫色的体验，因为“purple”本身并不存在于自然界(a non-existent thing)，见第一段the sensation which led us to attribute an objective reality to a non-existent thing which we call “purple” 。选项A. scientific reality科学事实，B. a symbolic existence象征的存在，D. reality colored by emotion情感色彩现实，都不准确。