25-高考阅读理解专题（练习卷） -2027年高三英语二轮复习专项

**基本信息** 聚焦高考阅读理解核心题型，通过文化主题语篇系统构建“题型-方法-逻辑”三维训练体系，融合语言能力与思维品质培养。 **专项设计** |模块|题量/典例|方法提炼|知识逻辑| |----|-----------|----------|----------| |主旨题|1题|段落核心信息提取，排除绝对化干扰项|从具体商业活动归纳功能，体现“现象-作用”逻辑| |细节题|3题|原文定位比对，关注否定词与限定词|围绕“商业化争议”“法律与荣誉张力”等主题，构建“观点-证据”链条| |观点态度题|1题|分析多方立场表述，识别中性评价语言|通过支持者、批评者、作者三方视角，培养辩证思维| |词汇题|1题|上下文语义关联，结合构词法推断|从“hybrid practices”理解传统与现代体系的融合| |推理题|1题|基于原文信息合理推断，避免过度引申|从“代际变化”“社会需求”推导文化 norms 演变趋势| |七选五|5题|段落主题句定位，逻辑衔接词分析|以“孝道演变”为线索，构建“社会变化-实践转型-政策与心理影响”递进逻辑|

Branch 25 高考阅读理解专题（练习卷） （建议用时：35 min） 一、阅读理解（共两节，满分40分） 第一节（共15小题；每小题2分，满分30分） 阅读下列短文，从每题所给的A、B、C和D四个选项中，选出最佳选项。 A The Shaolin Temple, nestled in the mountains of Henan Province, has long been synonymous with martial arts and Buddhist discipline. Yet in recent years, this ancient institution has faced a challenge that would have been unimaginable to its founders: how to preserve authenticity while embracing commercialization. The temple's journey reflects a broader tension facing cultural institutions across China as they navigate the demands of preservation, tourism, and modernity. The temple's commercial activities are extensive. It licenses its name to products ranging from martial arts schools to energy drinks, operates a website selling merchandise, and has even produced films. The abbots and monks have become public figures, appearing in media and at corporate events. For supporters, this commercialization ensures the temple's survival and relevance. The revenue funds restoration, education, and outreach programs that might otherwise be impossible. Moreover, it has spread Shaolin culture globally, introducing martial arts and Buddhist philosophy to millions who would never visit the temple itself. Critics, however, argue that commercialization undermines the temple's spiritual mission. They contend that the pursuit of profit conflicts with Buddhist values of detachment and simplicity. The transformation of monks into celebrities, they argue, erodes the ascetic discipline that defines monastic life. The licensing of the Shaolin name to commercial products, they suggest, dilutes the brand and reduces a sacred institution to a marketing opportunity. These critics do not oppose all economic activity but question where the boundary should be drawn. The temple's leadership responds that these criticisms misunderstand the nature of Buddhism in the modern world. They argue that detachment does not mean withdrawal from society; rather, it means engaging with the world without attachment to outcomes. The temple, they insist, remains a place of genuine spiritual practice, and commercial activities are carefully managed to ensure they do not interfere with religious life. In this view, commercialization is not a betrayal of values but an adaptation that allows those values to reach a wider audience. The Shaolin experience offers lessons that extend beyond religion. Cultural institutions everywhere face similar questions: How can tradition remain vital without being diluted? How can heritage be shared without being exploited? These questions have no simple answers. What works for one institution may not work for another. Yet the Shaolin Temple's willingness to experiment—and the controversy it generates—demonstrates that these questions are being engaged rather than avoided. 1.What is the main idea of paragraph 2? A. Shaolin Temple has completely abandoned its religious practices. B. Commercial activities have helped spread Shaolin culture and fund preservation. C. The temple's monks have all become celebrities and no longer practice Buddhism. D. Licensing the Shaolin name has been a financial failure. 2.What is the primary concern of critics mentioned in paragraph 3? A. The temple does not earn enough money. B. Commercialization may undermine the temple's spiritual mission and values. C. The temple should close its doors to all tourists. D. Martial arts are not a genuine part of Buddhist practice. 3.How does the temple's leadership defend its commercial activities according to paragraph 4? A. By denying that any commercial activities take place. B. By arguing that engagement with society without attachment is consistent with Buddhist values. C. By claiming that all monks have left the temple. D. By admitting that commercial activities have failed. 4.What is the author's overall tone in this passage? A. Strongly critical of the temple's commercialization. B. Enthusiastically supportive of all commercial activities. C. Balanced and reflective, acknowledging multiple perspectives. D. Indifferent to the temple's fate. B The concept of "honor" in East Asian cultures has been extensively studied by anthropologists and sociologists, yet its relationship to modern legal frameworks remains insufficiently examined. Traditional honor systems operated through informal social sanctions—shame, reputation, and community judgment—rather than formal legal processes. As East Asian societies have modernized, the interaction between these informal systems and formal legal institutions has created complex dynamics that affect everything from business practices to family relationships. In traditional societies, honor was largely collective. An individual's actions reflected not only on themselves but on their family, clan, and community. This collectivist orientation created powerful incentives for social conformity. The fear of bringing shame to one's group was often a more effective deterrent than the threat of legal punishment. Disputes were typically resolved through mediation and negotiation, with the goal of restoring social harmony rather than determining right and wrong through adversarial processes. Modern legal systems, by contrast, emphasize individual rights, procedural justice, and formal adjudication. They operate through codified laws and impartial judges rather than community consensus. This shift has brought significant benefits—protecting individuals from arbitrary punishment, ensuring due process, and providing mechanisms for redress. However, the introduction of formal legal systems has also created tensions with traditional honor norms. For example, in employment disputes, a worker may be legally entitled to compensation, but pursuing formal legal action may be seen as shaming their employer and causing loss of face, damaging relationships that might be more valuable in the long term. The coexistence of these systems has produced hybrid practices. Some individuals and organizations strategically invoke formal legal rights when convenient, while relying on informal honor norms when advantageous. The same dispute might be framed as a legal matter or as a question of honor depending on context and goals. This strategic flexibility can be beneficial, allowing parties to choose the most effective resolution mechanism. However, it can also create uncertainty and inequality—those with legal knowledge and resources can navigate the hybrid system more effectively than those without. The evolution of honor and law in East Asia is ongoing. As younger generations, educated in formal legal frameworks and global norms, become more influential, the balance may shift further toward legal forms of dispute resolution. Yet honor norms persist because they address fundamental human needs for social belonging and reputation that law alone cannot satisfy. The future will likely see continued coexistence, with each system adapting to the other. 5.The author compares traditional honor systems with modern legal systems primarily to ______. A. argue that legal systems are superior in every way B. show that honor systems are no longer relevant C. highlight their different operating principles and tensions D. suggest that both systems should be abolished 6.What is a potential disadvantage of pursuing formal legal action mentioned in paragraph 3? A. It is always more expensive than informal resolution. B. It may damage relationships and cause loss of face. C. It is never effective in East Asian contexts. D. It requires lawyers who are not available. 7.The underlined word "hybrid" in paragraph 4 is closest in meaning to ______. A. pure B. traditional C. mixed D. legal 8.What does the author suggest about the future of honor and law in East Asia? A. Honor systems will completely disappear within a generation. B. Legal systems will eventually replace all informal norms. C. Both systems will likely continue to coexist and adapt to each other. D. There will be no change from current practices. 第二节（共5小题；每小题2分，满分10分） 根据短文内容，从短文后的选项中选出能填入空白处的最佳选项。选项中有两项为多余选项。 C The Chinese concept of "xiao" or filial piety has been a cornerstone of social ethics for millennia. Traditionally, this principle required children to obey parents, care for them in old age, and continue the family line. However, contemporary social changes have transformed both the meaning and practice of filial piety, creating new understandings that maintain continuity with tradition while responding to modern realities. [9] ______ The decline of the extended family, urbanization, and increased geographic mobility have separated parents and children, making daily caregiving more challenging. As more women participate in the workforce, the expectation that daughters-in-law will provide primary care for elderly in-laws has become less feasible. These structural changes have forced a rethinking of what filial responsibility means in practice. Modern interpretations of filial piety emphasize different aspects. [10] ______ Financial support through remittances and occasional visits often replaces daily care. The quality of emotional connection—phone calls, expressions of gratitude, and respect for parents' autonomy—has become as important as practical assistance. This shift from physical presence to emotional support reflects a meaningful adaptation of traditional values. Government policy has responded to these changes in family structure. The Elderly Rights Law, which includes provisions requiring children to visit parents regularly, represents an attempt to institutionalize filial obligations. [11] ______ Critics argue that legal enforcement of emotional obligations is inappropriate, while supporters contend that it reflects enduring social values. Psychological research has explored the contemporary consequences of filial piety. [12] ______ In cultures where filial norms remain strong, individuals who fulfill these obligations report higher life satisfaction. Conversely, those who feel unable to meet traditional expectations—due to geographic distance, economic constraints, or personal circumstances—may experience significant psychological distress. These findings suggest that expectations about filial responsibility have real psychological consequences. The evolution of filial piety mirrors broader changes in Chinese society. [13] ______ In an aging society where traditional support systems are strained, filial responsibility becomes not only a personal value but a social necessity. The process of transformation continues, shaping how new generations understand their obligations to parents. 选项（A-G）： A. This has been met with both approval and criticism. B. The practice of filial piety has remained unchanged for thousands of years. C. Some scholars argue that filial piety is no longer relevant in modern society. D. Filial piety appears to have positive effects on mental health when expectations are met. E. The traditional obligations have evolved to accommodate new social realities. F. Urbanization and demographic changes have fundamentally altered family structures. G. The emotional dimension of filial relationships has become more significant. 参考答案与解析 阅读理解 A篇 第1题 答案：B 解析：段落主旨题。第二段列举了少林寺的各类商业活动（品牌授权、经营网站、制作电影），并说明赞助商认为这些活动"ensures the temple's survival and relevance"——收入用于修复、教育和推广，同时将少林文化传播到全球。A项"完全放弃宗教实践"过于极端且与事实不符；C项"所有僧侣都成名人不再修行"过于绝对；D项"财务失败"与文中"revenue funds restoration"相悖。 第2题 答案：B 解析：细节理解题。第三段批评者认为商业化"undermines the temple's spiritual mission"，"conflicts with Buddhist values of detachment and simplicity"，"erodes the ascetic discipline"，并质疑界限应划在哪里。A项"收入不够"与批评者的担忧相反；C项"对游客关闭所有大门"文中未提及且过于极端；D项"武术不是佛教修行的一部分"文中未提及。 第3题 答案：B 解析：细节理解题。第四段中寺院领导回应"detachment does not mean withdrawal from society; rather, it means engaging with the world without attachment to outcomes"，即"无执着地参与社会"与佛教价值观一致。A项"否认有商业活动"与事实矛盾；C项"所有僧侣离寺"未提及；D项"承认商业活动失败"与文中"remain a place of genuine spiritual practice"矛盾。 第4题 答案：C 解析：观点态度题。全文呈现了多重观点——商业化支持者的理由（第二段）、批评者的担忧（第三段）、寺院的辩护（第四段），最后一段以"These questions have no simple answers"作结，体现了平衡、反思的态度，不偏袒任何一方。A项"强烈批评"过于片面；B项"热情支持所有商业活动"忽略了批评部分；D项"漠不关心"与全文详细讨论不符。 阅读理解 B篇 第5题 答案：C 解析：写作目的题。第二段描述了传统荣誉体系（集体性、社会制裁、调解），第三段描述了现代法律体系（个人权利、程序正义、正式裁决），并指出二者之间的张力。作者并未主张一方优于另一方，而是通过对比突出其"different operating principles and tensions"。A项"法律体系各方面更优越"并非作者观点；B项"荣誉体系不再相关"与后文"persist"矛盾；D项"都应废除"文中未提及。 第6题 答案：B 解析：细节理解题。第三段指出法律诉讼可能"be seen as shaming their employer and causing loss of face, damaging relationships that might be more valuable in the long term"。A项"总是更贵"文中未提及；C项"在东亚从无效"过于绝对；D项"需要找不到的律师"文中未提及。 第7题 答案：C 解析：词汇猜测题。"hybrid"意为"混合的"。第四段描述了个体和组织在有利时援引正式法律权利、有利时依赖非正式荣誉规范的"混合"实践。pure（纯粹的）、traditional（传统的）、legal（法律的）均不符合。 第8题 答案：C 解析：推理判断题。最后一段指出"As younger generations... become more influential, the balance may shift further toward legal forms... Yet honor norms persist because they address fundamental human needs... The future will likely see continued coexistence"，即两种体系将继续共存并相互适应。A项"完全消失"与"persist"矛盾；B项"完全取代"与"coexistence"矛盾；D项"不会有变化"与"balance may shift"矛盾。 阅读理解 C篇（七选五） 第9题 答案：F 解析：后文列举了大家庭衰落、城市化、人口流动等结构性变化对孝道实践的影响。F项"城市化和人口结构变化从根本上改变了家庭结构"概括了这些变化，作为该段落的主题句最为合适。B项"数千年来未变"与全文"transformed"基调完全相悖。 第10题 答案：G 解析：前文"Modern interpretations emphasize different aspects"，后文具体说明"情感联系的质量"比"实际帮助"更重要。G项"孝道关系的情感维度变得更加重要"概括了这种转变，与后文具体描述形成总分关系。E项"传统义务已经演变以适应新的社会现实"是全文主旨，放在第9空更合适。 第11题 答案：A 解析：前文提到《老年人权益保障法》包含要求子女定期看望父母的规定，后文"Critics argue... while supporters contend..."，A项"这既得到了赞同也遭到了批评"自然承接前文关于法律的介绍，并引出后文正反两方观点。 第12题 答案：D 解析：本段讨论孝道对心理健康的影响——履行孝道义务者报告更高的生活满意度，无法满足期望者则可能经历心理困扰。D项"当期望得到满足时，孝道似乎对心理健康有积极影响"准确概括了该段的研究发现。C项"孝道在现代社会不再相关"与"positive effects"的讨论方向相反。 第13题 答案：E 解析：前文"孝道的演变反映了中国社会的更广泛变化"，后文"在老龄化社会中孝道不仅是个人价值也是社会需要"，E项"传统义务已经演变以适应新的社会现实"既承接了"演变"的主题，又为后文关于"老龄化社会"的讨论做了铺垫。 学科网（北京）股份有限公司 $