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GRE长篇阅读错误干扰项寻找法

GRE长篇阅读错误干扰项寻找法
GRE长篇阅读错误干扰项寻找法

GRE长篇阅读错误干扰项寻找法

在大部分考生眼中,GRE长篇阅读都是放到最后处理也许要求放弃的题型,由于它所花时间与得分性价比是一点不高,同时关键因素是长篇阅读的题目通常极易出错。若大家想要避免此点提升长篇阅读得分,那么就一定要学习可以快速看穿阅读错误干扰选项的方法。下面小编就为大家做具体介绍。

GRE长篇阅读中存在的错误干扰选项主要有以下几类:

1. 偏题项

此选项是相当隐蔽的,其表现形式往往是内容本身是正确的,但若说偏了根本未能把重点抓住,不是文章的主线。考生是相当容易与正确选项混淆,最后选择它。不同于未提及项,这类选项在文中是有所涉及的,所以同样是更具有欺骗性,考生要首先明确题目所问问题才能避免被偏题项干扰思路。

2. 反义项

有的题目原本就相当长,还加上有的否定和双重否定等,考生就更容易出现理解错误,所以要设置的部分反义项,通常是会等着考生自己被绕晕了以后自投罗网。这些选项的特点是和其它选项的意思完全相反,乍看之下非常显眼,但实际上却并非正确答案。上海gre培训小编建议大家仔细读题,把反义否定等关系搞清楚再解答。

3. 错位项

还有些错误选项,主题和修饰错位,亦或是将不相关的内容都拼凑到一起,看上去哪一边都沾一点关系,事实上原本却是错位选项,是相当容易对考生的判断有影响。此选项一样有着很强的干扰性,也许在选项上选取了文章内容,但到后面引导出的结论却和文章完全没有关系,同样是考验大家对于文章细节记忆能力的干扰项,最好的应对方法是阅读过程中多做标记定位,解题时适当参考就可以避免错位混淆。

4. 极端项

极端项事实上是相当明显的错误干扰选项,时常会使用有的代表主观判断的最高级词汇比如best/most/least,唯一性词汇比如only、alone亦或是比较级词汇比如better、worse等。此选项表现出一种极端的不容否定的态度。看上去相当有道理其实却并正确。这类选项由于标志明显,所以熟悉套路以后反而很容易发现,考生也会主动去注意那些极端词汇,稍加留意就不会中招了。

综上所述小编介绍的GRE长篇阅读中的错误选项对于阅读能力欠缺考试时间又不太够的考生来说还是有很大杀伤力的,大家一定要对上文提到的这些常见错误干扰选项类型有所了解,才能在考试中顺利发现问题排除错误,提高鸡肋长篇阅读的得分。

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Islamic law Islamic law is a particularly instructive example of “sacred law”. Islamic law is a phenomenon so differ ent from all other forms of law, notwithstanding, of course, a considerable and inevitable number of coincidences with one or the other of them as far as subject matter and positive enactments are concerned that its study is indispensable in order to appreciate adequately the full range of possible legal phenomena. Even the two other representatives of sacred law that are historically and geographically nearest to it, Jewish law and Roman Catholic canon law, are perceptibly different. Both Jewish law and canon law are more uniform than Islamic law. Though historically there is a discernible break between Jewish law of the sovereign state of ancient Israel and of the Diaspora (the dispersion of Jewish people after the conquest of Israel), the spirit of the legal matter in later parts of the Old Testament is very close to that of the Talmud, one of the primary codifications of Jewish law in the Diaspora. Islam, on the other hand, represented a radical breakaway from the Arab paganism that preceded it; Islamic law is the result of an examination, from a religious angle, of legal subject matter that was far from uniform, comprising as it did the various components of the laws of pre-Islamic Arabia and numerous legal elements taken over from the non Arab peoples of the conquered territories. All this was unified by being subjected to the same kind of religious scrutiny, the impact of which varied greatly, being almost nonexistent in some fields, and in others originating novel institutions. This central duality of legal subject matter and religious norm is additional to the variety of legal ethical and ritual rules that is typical of sacred law. In its relation to the secular state, Islamic law differed from both Jewish and canon law. Jewish law was buttressed by the cohesion of the community, reinforced by pressure from outside: its rules are the direct expression of this feeling of cohesion, tending toward the accommodation of dissent. Canon and Islamic law, on the contrary, were dominated by the dualism of religion and state,where the state was not, in contrast with Judaism, an alien power but the political expression of the same religion. But the conflict between state and religion took different forms; in Christianity it appeared as the struggle for political power on the part of a tightly organized ecclesiastical hierarchy, and canon law was one of its political weapons. Islamic law, on the other hand,was never supported by and organized institution; consequently there never developed an overt trial of strength. There merely existed discordance between application of the sacred law and many of the regulations framed by Islamic states; this antagonism varied according to place and time. (NO7-1-B-L) 1.The author’s purpose in comparing Islamic law to Jewish law and canon law is most probably to: (A)contend that traditional legal subject matter does not play a large role in Islamic law. (B)Support his argument that Islamic law is a unique kind of legal phenomenon. (C)Emphasize the variety of forms that can all be considered sacred law. (D)Provide an example of how he believes comparative institutional study should be undertaken. (E)Argue that geographical and historical proximity does not necessarily lead to parallel institutional development. 2.The passage provides information to answer which of the following questions? (A)Does Islamic law depend on sources other than Arab legal principles? (B)What secular practices of Islamic states conflicted with Islamic law? (C)Are Jewish law and canon law the most typical examples of sacred law? (D)Is Jewish law more uniform than canon law? (E)What characterized Arab law of the pre-Islamic era? 3.According to the passage, which of the following statements about sacred law is correct? (A)The various systems of sacred law originated in a limited geographical area. (B)The various systems of sacred law have had marked influence on one another. (C)Systems of sacred law usually rely on a wide variety of precedents. (D)Systems of sacred law generally contain prescriptions governing diverse aspects of human activity. (E)Systems of sacred law function most effectively in communities with relatively small populations.

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