gre作文要求：GRE作文范文大全（27）
GRE写作成为横在中国学生的理想和现实之间的一大障碍，因此，如何攻克写作这道屏障，成为摆在我们面前的首要任务。
Many such extinctions are due to natural forces, while others are due to anthropogenic factors.
In any event, it is far beyond our ability to save them all. By what standard, then, should we
decide which species are worth saving and which ones are not? In my observation, we tend to
favor animals with human-like physical characteristics and behaviors. This preference is
understandable; after all, dolphins are far more endearing than bugs. But there is no logical
justification for such a standard. Accordingly, what makes more sense is to decide based on
our own economic self-interest. In other words, the more money and jobs it would cost to save
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a certain species, the lower priority we should place on doing do.
In sum, the issue of endangered-species protection is a complex one, requiring subjective
judgments about moral duty and the comparative value of various life forms. Thus, there are
no easy or certain answers. Yet it is for this very reason I agree that economic self-interest
should take precedence over vague notions about moral duty when it comes to saving
endangered species. In the final analysis, at a point when it becomes critical for our own
survival as a species to save certain others, then we humans will do so if we are fit – in
accordance with Darwin’s observed process of natural selection.
Issue 51
"Facts are stubborn things. They cannot be altered by our wishes, our inclinations, or the
dictates of our passions."
Can we alter facts according to our wishes or inclinations? If by "facts" the speaker means
such phenomena as political, economic, social, or legal status quo, then I concede that we can
alter facts. The reason for this is that such systems are abstract constructs of our inclinations,
wishes, and passions to begin with. Otherwise, I strongly agree with the speaker that we
cannot alter facts. When it comes to certain aspect of our personal lives, and to historical
events and scientific truths, no measure of desire or even passion can change external reality.
On an individual level, we all engage in futile attempts to alter facts--by pretending that
certain things are not the way they are because they are inconsistent with our wishes or
personal interests. Psychologists refer to this psychological defensive mechanism, which
seems to be part of human nature, as "denial." Consider curious pastimes such as
mind-reading, psychic healing, rituals that purportedly impart immortality, and other such
endeavors, which seems to transcend all cultures and periods of human history.
Understandably, we would all like to have the ability to alter the physical world, including
ourselves, as we see fit, or even to live forever by means of the sheer force of our will. Yet, not
one iota of scientific evidence lends support to the claim that any human being has ever had
any such ability.
Nor can we alter facts by virtue of our inclinations or passions when it comes to history.
Admittedly, no person can truly know any particular past that the person did not experience
firsthand. In this sense history is a construct, created for us by reporters, archivists, and
historians. Historical facts are therefore susceptible to interpretation, characterization, and of
course errors in commission and omission. This is not to say, however, that historical facts can
be altered by our inventing versions that suit our inclinations or wishes. In short, an historical
event is not rendered any less factual by either our ignorance or characterization of it.
Similarly, when it comes to science our wishes and desires ultimately yield to the
stubbornness of facts--by which I mean empirical scientific evidence and the laws and
principles of the physical world. Admittedly, in many cases it is difficult to distinguish between
scientific "fact" and mere "theory." History is replete with examples of what were considered at
one time to be facts, but later disproved as incorrect theories. Yet it is telling that many such
obsolete theories were based on the subjective inclinations, desires, and wishes of theorists
and of the societies in which the theorists lived. For example, the notions of an Earth-centered
tmiverse and of linear time and space were both influenced by religious notions--that is, by
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human wishes and passions. As our factual knowledge increased such theories ultimately give
way. 感谢您阅读《GRE作文范文大全（27） 》一文，查字典出国留学网()编辑部希望本文能帮助到您。GRE写作成为横在中国学生的理想和现实之间的一大障碍，因此，如何攻克写作这道屏障，成为摆在我们面前的首要任务。
In sum, I agree that facts are indeed "stubborn things." Understandably, all humans are
guilty of ignoring, overlooking, and misunderstanding facts--at least to some extent. After all,
human passion, desire, and individual bias and perspective are powerful influences when it
comes to what we believe to be true and factual. Moreover, the statement carries deep
epistemological implications regarding the nature of knowledge and truth, which I cannot begin
to adequately address here. Nevertheless, on a less abstract level the speaker is correct that
neither inclination, desire, nor passion, no matter how fervent, can alter that which is past or
beyond our physical control.
Issue 52
"How children are socialized today determines the destiny of society. Unfortunately, we have
not yet learned how to raise children who can help bring about a better society."
I find the speaker's dual claim to be specious on both counts. The claim that society's
destiny hinges on how children are socialized, while appealing in some respects, is an
over-statement at best. And the claim that we have not yet learned how to raise children who
can better society is poorly supported by empirical evidence.
Consider first the speaker's assertion that society's destiny depends on how children are
socialized. I concede that unless a child is allowed sufficient opportunities for healthy
interaction with peers, that child is likely to grow into an ineffectual, perhaps even an anti-sodal,
adult. To witness healthy socialization in action, one need look no further than the school
playground, where children learn to negotiate, cooperate, and assert themselves in a
respectful manner, and where they learn about the harmful results of bullying and other
anti-social behavior. These lessons help children grow up to be good citizens and effective
leaders, as well as tolerant and respectful members of society.
However, socialization is only one factor influencing the extent to which an individual will
ultimately contribute to a better society. And in my observation it is not the most important one.
Consider certain prominent leaders who have contributed profoundly to a better society.
Mahatma Gandhi's contributions sprang primarily from the courage of his inner convictions, in
spite of his proper socialization among genteel Indian society and, as a law student, among
British society. Martin Luther King's contribution was primarily the result of his strong religious
upbringing, which had more to do with parental influence than with socialization. An even more
remarkable modern example was Theodore Roosevelt, whose social and physical
development were both stunted by life-threatening physical infirmities during his childhood. In
spite of his isolation, odd manner and aloofness throughout his early life, Roosevelt ascended
to a social-activist presidency by means of his will to overcome physical infLrmities, his
voracious appetite for knowledge, and his raw intellect.
Consider next the speaker's claim that we have not yet learned how to raise children who
can better society. Ifwe define a "better" society as one characterized by greater tolerance of
differing viewpoints and people who are different from ourselves, greater respect for individual
rights, and greater cooperation across cultural and national boundaries, then the children of
the most recent half-century are creating a better society. The most recent quarter-century has
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seen an increasing sensitivity in our society toward ensuring public health by policing the food
and drug industries and by protecting our natural environment. We're becoming more sensitive
to, and respectful of, the rights of women, various ethnic and racial groups, homosexuals, and
mentally- and physically-challenged individuals. The re-emergence of political third parties with
decidedly libertarian ideals demonstrates an increasing concern for individual freedoms. And
there is ample evidence of increasing international cooperation. The former Soviet union and
the U.S. have worked coUaboratively in space research and exploration since the 1970s;
peace-keeping missions are now largely multi-national efforts; and nations are now tackling
public health problems coUaboratively through joint research programs. In short, the speaker's
second claim flies in the face of the empirical evidence, as I see it. 感谢您阅读《GRE作文范文大全（27） 》一文，查字典出国留学网()编辑部希望本文能帮助到您。GRE写作成为横在中国学生的理想和现实之间的一大障碍，因此，如何攻克写作这道屏障，成为摆在我们面前的首要任务。
In sum, when it comes to whether a child grows up to contribute to a better society, the key
determinant is not socialization but rather some other factor--such as a seminal childhood
event, parental influence, raw intelligence, or personal conviction. And, while reasonable
people with differing political and social viewpoints might disagree about what makes for a
"better" society, in my observation our society is steadily evolving into a more civilized,
respectful, and tolerant one. In the final analysis, then, I fundamentally disagree with both
aspects of the speaker's dual claim.
Issue 53
"The arts (painting, music, literature, etc.) reveal the otherwise hidden ideas and impulses of a
society."
The speaker asserts that the arts reveal society's hidden ideas and impulses. While this
assertion has merit, I think it unfairly generalizes about art. Consider two particular art forms:
architecture and painting. In more important architecture one consistently sees a refection of
society's ideas and urges. However, in more important paintings of the most recent century
one sees instead the artists' personal and idiosyncratic visions of an aesthetic ideal.
Turning first to public architecture, one sees in ancient and Renaissance forms an impulse
to transcend the human condition. Clearly, the most important architecture of these periods
was built to honor deities and to propel humans into the afterlife. Consider, for example, the
ancient pyramids and the great cathedrals of Europe, which rise upward toward the stars and
heavens. During the Medieval period the most important architectural form was the castle,
which reflected an overriding concern for military security and brute strength during a time of
comparative anarchy. During the 20th Century it was first the steel-forged art deco forms and
then the sky-scraping office building that dominated public architecture. These forms reflect
modern, more mundane concerns for industrial and technological progress.
Turning next to important paintings and painters, it seems to me that the art of previous
centuries reflected the attitudes and ideas of the prevailing culture to a far greater extent than
today's art. The cynosures of the Medieval and Renaissance artists, for instance, were certain
Christian themes--the Trinity, virgin birth of Christ, the Resurrection, and so forth with which the
society at large was also preoccupied. Later, during the 18th and 19th Centuries, an emerging
genteel class saw itself reflected in the bourgeois themes of impressionists such as Renoir and
Monet.
But in the most recent century the picture has been much different. Consider three of the
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20th Century's most influential painters: Picasso, Dali and Pollock. Picasso's style underwent a
series of radical changes throughout his career. Was the reason for Picasso's diverse
"periods" a quick series of radical changes in society's ideas and impulses, or perhaps a
reflection of society's hidden impulse for constant change? Or did Picasso's varied styles
merely reflect the complex psychological profile of one eccentric artist? Dali is known for his
surrealistic images; but do these images reveal some kind of existential angst on a societal
level, or just the odd aesthetic vision of one man? Pollock's penchant was for dripping paint on
the floor in order to create abstract images that would have the sort of visceral impact he was
after. In fact, Pollock turned to this technique only after he tried but failed as a conventional
painter, using brush and easel. So are Pollock's striking abstract murals a reflection of some
mid-20th Century societal impulse, or merely the result of one struggling artist stumbling onto
something he was good at? In all three cases, it seems that the art reflected the artist but not
the society. 感谢您阅读《GRE作文范文大全（27） 》一文，查字典出国留学网()编辑部希望本文能帮助到您。
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