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The uniqueness of the Japanese character is the result of two seemingly contradictory forces: the strength of traditions, and th

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问题     The uniqueness of the Japanese character is the result of two seemingly contradictory forces: the strength of traditions, and the selective receptivity to foreign achievements and inventions. As early as 1860s there were counter movement to traditional orientation. One of the famous spokesmen of Japan’s "Enlightenment" claimed "the Confucian civilization of the East seems to me to lack two things possessed by Western civilization: science in the material sphere and a sense of independence in the spiritual sphere". Another break of relative liberalism followed World War Ⅰ, when the democratic idealism of President Woodrow Wilson had an important impact on Japanese intellectuals and, especially, students; but more important was the Leninist ideology of the 1917 Bolshevik Revolution. Again, in the early 1930s, nationalism and militarism became dominant.
    Following the end of World War Ⅱ, substantial changes were undertaken in Japan to liberate the individual from authoritarian restraints. The new democratic value system was accepted by many teachers, students, intellectuals, and old liberals, but it was not immediately embraced by the society as a whole. Japanese traditions were dominated by group values, and notions of personal freedom and individual rights were unfamiliar.
    Today, democratic processes are clearly evident in the widespread participation of the Japanese people in social and political life. School textbooks emphasize equality over hierarchy and rationalism over tradition; hut in practice these values are often misinterpreted and distorted, particularly by the youth who translate the individualistic and humanistic goals of democracy into egoistic and materialistic ones.
    Most Japanese people have consciously rejected Confucianism, but leftovers of the old order remain. An important feature of relationship in many institutions, including political parties and universities is the "oyabun-kobun" or parent-child relation. The corresponding loyalty of the individual to his patron reinforces his allegiance to the group to which they both belong. A willingness to cooperate with other members of the group and to support without qualification the interests of the group in all its external relations is still a widely respected virtue. The "oyabun-kobun" creates ladders of mobility which an individual can ascend, rising as far as abilities permit, so long as he maintains successful personal ties with a superior in the vertical channel, the latter requirement usually taking precedence over a need for exceptional competence. As a consequence, there is little horizontal relationship between people even with the same profession.
选项 A、the traditional culture should be replaced by western civilization.
B、Japanese ought to forsake the Confucian civilization of the East.
C、the Confucian civilization in Japan should be revived.
D、Japan should introduce western civilization.
答案D
解析 本题问日本启蒙运动的代言人认为…。文章首段第三句意为：儒教文明较之西方文明缺少物质世界中的科学性和精神世界中的独立意识。这是指出儒家文化的不足之处，言外之意是儒家应当引进西方文明作为补充，故"日本应该引进西方文明"正确。传统文化应当被西方文明取代；日本应该放弃东方的儒家文明："replaced，forsake"分别意为"被取代"和"摒弃"，语气过重，从原文看不出摒弃儒家文明的意思。日本的儒家文明应该复兴：该代言人对儒家文明持一定的否定态度，虽看不出他对儒教文明的彻底摒弃，但也决不能说他赞同复兴儒教。
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