It is easy to be in favor of multicultural and global education，in principle.If only we understood where other people were coming from—if only we had more sensitivity to their cultures—we might not be so wedded to our own points of view.And we might have a better chance of avoiding the conflicts that come from ethnic superiority.However，when we come to apply this principle，there are some serious problems.The New York State Regents‘goal for global education，which has also been taken up by multiculturalists，makes some of these problems very clear.According to the goal，“Each student will develop the ability to understand，respect，and accept people of different races，sex，cultural heritage，national origin，religion，and political，economic and social background，and their values，beliefs，and attitudes.”

　　This goal，expressed in a lot of positive words，sounds very broad-minded，and very reasonable.And up to a point，it expresses what we‘d hope for from a multicultural and global education.And educated person is not narrow-minded or provincial.So，of course we don’t want students to be prejudiced—to prejudge the correctness or desirability of some idea or action before they know anything about it.We want them to be open to new ideas and ways of doing things.But do we really want them to“respect and accept”the values，beliefs，and attitudes of other people，no matter what they are? For example，should we teach students to accept the sexism of the Japanese or their racist attitudes toward immigrants just because they‘re part of the Japanese culture?

　　People who support this kind of approach to multicultural and global education may think they are being objective—even scientific.They may think they‘re freeing themselves from the limitations of their own culture and its values.But by not taking a position，they are taking one.They are saying that apartheid is okay;that there is nothing wrong with murdering someone who has committed blasphemy.

　　They‘re also teaching their students not to make moral judgments.If any custom or law of people in any culture is as defensible as any other，what kind of judgment is possible? So，without intending to，they encourage students in prejudice of a different sort.Instead of mindlessly assuming that others’ways of doing things have to be wrong，students will mindlessly assume these ways of doing things have to be right—or at least as good as anyone else‘s.It’s important that we teach our children about each other‘s and other people’s customs and values.We are unlikely to survive if we don‘t.But this does not mean teaching students that they need not hold other people’s practices—and our own—up to moral scrutiny.If we do this，we confuse objectivity with neutrality.

　　1.What is wrong with multicultural education according to the author?

　　[A] Its goal is too idealized to be of any practical value.

　　[B] Its principle is seriously flawed and can cause misunderstanding.

　　[C] It should not be directed at students at college only.

　　[D] It fails to teach students to take a position.

　　2.It can be inferred from the first two paragraphs that the author thinks that students should be trained to____.

　　[A] understand the values，attitudes and beliefs of other people

　　[B] prejudge the value of some idea or action before they understand it

　　[C] be provincial and open only to better ideas and ways of doing things

　　[D] respect and accept only new values，beliefs and attitudes

　　3.The Japanese example is used to show____.

　　[A] racial and gender discrimination is still rampant in some countries

　　[B] Japan has done little to meet the goals of multicultural and global education

　　[C] the approach to multicultural and global education should be made objective

　　[D] students should learn to bring other people‘s practices to closer scrutiny

　　4.Towards the other people‘s customs and values，the author advocates____.

　　[A] sensitivity [B] objectivity [C] neutrality [D] respect

　　5.The word“apartheid”(Para.3) is closest in meaning to____.

　　[A] violence [B] segregation [C] objectivity [D] indifference

　　參考答案：

　　1.[D] 意為：它不教導(dǎo)學(xué)生采取某種立場。在第一段第四句作者指出，當(dāng)我們想把多文化和全球教育的原理加以應(yīng)用時，就產(chǎn)生了一些嚴(yán)重的問題。對于這樣的嚴(yán)重問題，作者到第二段具體提到并舉出日本人的種族偏見作為例子。從下文來看，作者的意思是：評價一種文化時，我們不應(yīng)該采取中立的立場，而應(yīng)該有一種社會正義立場。而目前實行的多文化教育恰恰教導(dǎo)學(xué)生采取價值中立的立場。[B]意為：其原理存在嚴(yán)重問題，可能引起誤解。

　　2.[A] 意為：理解其他民族的價值觀、態(tài)度和信仰。第一段提到紐約州立大學(xué)教育委員會為多文化教育確立的目標(biāo)：教會學(xué)生理解、尊重和接受不同種族、性別、文化傳統(tǒng)、民族、宗教信仰的人以及不同的政治、經(jīng)濟和社會背景的人，理解、尊重和接受他們的價值觀、信仰和態(tài)度。從第二段最后兩句來看，作者反對的是“尊重和接受”(respect and accept：)某些不良價值觀、態(tài)度和信仰，如日本人的性別歧視(sexism)和種族歧視觀念。作者并沒有反對去understand.[B]意為：在沒有理解之前預(yù)斷某種思想或行動的價值。第二段第四句提到，我們不應(yīng)該教學(xué)生這樣做。[C]意為：目光狹隘，只歡迎一些好的觀念和做事方式。[D]意為：只尊重和接受新的價值觀、信仰和態(tài)度。這里“新的”是不對的，作者只提到不應(yīng)該全盤接受和尊重某些不良的價值觀、態(tài)度和信仰，并沒有區(qū)別價值觀等的新舊問題。

　　3.[D] 意為：學(xué)生應(yīng)該學(xué)會仔細審視其他民族的習(xí)慣做法。第二段提到了日本人的性別和種族歧視思想，用以說明前一句旨在說明的道理，即不能教學(xué)生不加甄別地“尊重和接受”某些民族的價值觀、信仰和態(tài)度。實際上，這是全文旨在說明的道理。[A]意為：種族和性別歧視在某些國家仍然很猖獗。[B]意為：日本在實現(xiàn)多文化和全球教育目標(biāo)上沒有盡責(zé)盡力。[C]意為：應(yīng)該使多文化和全球教育的方法變得客觀。

　　4.[A] 意為：敏感。這里所說“敏感”，當(dāng)然應(yīng)該包括對這些習(xí)俗和價值觀的評價。作者自然是不贊同盲目地尊重或采取中立立場，因此選擇項[C]和[D]表達的意思不對。在本文中，作者并沒有提到“客觀”地看待不同民族的習(xí)俗和價值觀的問題，相反，他批評了某些人所謂的“客觀”或 “科學(xué)”，指出，人們應(yīng)該警惕將客觀和中立混為一談。言外之意，這些人所謂的“客觀”僅僅是所謂“(價值)中立”而已。而這是作者所批評的。

　　5.[B] 意為：隔離(或分離)。該詞通常用來指種族隔離

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