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  3. The process of transforming all direct experience into imaginary or into that supreme mode of symbolic expression, language, has

The process of transforming all direct experience into imaginary or into that supreme mode of symbolic expression, language, has

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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.
What can we learn about human mind according to Paragraph One?
选项 A、It is busy transforming our direct experience into language.
B、All our sense impressions can leave their traces directly in our brains.
C、It is very natural for human brain to mix and combine symbols and images.
D、The major mental function of the human brain is to make judgments.
答案A
解析 事实细节题。由题干直接定位至第一段。由该段第一句The process of transforming all direct experienceinto…，language，has so completely taken possession of the human mind…可知，大脑的主要功能是把我们的直接经历转换成语言，故选[A]。第一段第二句提到，直接经历是通过间接方式，如符号、影像等，在大脑中留下痕迹的，故排除[B]；由第一段第二句的后半句可知，大脑自然做的事是用符号对各种思维信息进行处理、合并、提炼、混合以及发散，故排除[C]；由第一段最后一句可知，大脑的原始思维功能不是评判现实，而是在梦境里重现欲望，故排除[D]。
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