TEXT B THE HISTORICAL BACKGROUND OF SOCIAL PSYCHOLOGY 　 While the roots of social psychology lie in the intellectual soil of the whole western tradition, its present flowering is recognized to be characteristically an American phenomenon. One reason for the striking upsurge of social psychology in the United States lies in the pragmatic tradition of this country. National emergencies and conditions of social disruption provide special incentive to invent new techniques, and to strike out boldly for solutions to practical social problems. Social psychology began to flourish soon after the First World War. This event, followed by the great depression of the 1930s, by the rise of Hitler, the genocide of Jews, race riots, the Second World War and the atomic threat, stimulated all branches of social science. A special challenge fell to social psychology. The question was asked: How is it possible to preserve the values of freedom and individual rights under condition of mounting social strain and regimentation? Can science help provide an answer? This challenging question led to a burst of creative effort that added much to our understanding of the phenomena of leadership, public opinion, rumor, propaganda, prejudice, attitude change, morale, communication, decision-making, race relations, and conflicts of war. 　 Reviewing the decade that followed World War II, Cartwright [1961] speaks of the "excitement and optimism" of American social psychologists, and notes "the tremendous increase in the total number of people calling themselves social psychologists." Most of these, we may add, show little awareness of the history of their field. 　 Practical and humanitarian motives have always played an important part in the development of social psychology, not only in America but in other lands as well. Yet there have been discordant and dissenting voices. In the opinion of Herbert Spencer in England, of Ludwig Gumplowicz in Austria, and of William Graham Sumner in the United States, it is both futile and dangerous for man to attempt to steer or to speed social change. Social evolution, they argue, requires time and obeys laws beyond the control of man. The only practical service of social science is to warn man not to interfere with the course of nature [or society]. But these authors are in a minority. Most social psychologists share with Comte an optimistic view of mans chances to better his way of life. Has he not already improved his health via biological sciences? Why should he not better his social relationships via social sciences? For the past century this optimistic outlook has persisted in the face of slender accomplishment to date. Human relations seem stubbornly set. Wars have not been abolished, labor troubles have not abated, and racial tensions are still with us. Give us time and give us money for research, the optimists say.

　　40. Social psychology developed in the USA ____.

　　A) because its roots are intellectually western in origin.

　　B) as a direct response to the great depression.

　　C) to meet the threat of Adolf Hitler and his policy of mass genocide.

　　D) because of its pragmatic traditions for dealing with social problems.

　　41. According to the author, social psychology should help man to ____.

　　A) preserve individual rights.

　　B) become healthier.

　　C) be aware of history.

　　D) improve material welfare.

　　42. Who believed that man can influence social change for the good of society?

　　A) Cartwright.

　　B) Spencer.

　　C) Sumner.

　　D) Comte.

　　TEXT C GOD AND MY FATHER 　 I thought of God as a strangely emotional being. He was powerful; He was forgiving yet obdurate, full of warmth and affection. Both His wrath and affection were fitful, they came and they went, and I couldnt count on either to continue: although they both always did. In short God was much such a being as my father himself. 　 What was the relation between them, I wondered —— these two puzzling deities? 　 My fathers ideas of religion seemed straightforward and simple. He had noticed when he was a boy that there were buildings called churches; he had accepted them as a natural part of the surroundings in which he had been born. He would never have invented such things himself. Nevertheless they were here. As he grew up he regarded them as unquestioningly as he did banks. They were substantial old structures, they were respectable, decent, and venerable. They were frequented by the right sort of people. Well, that was enough. 　 On the other hand he never allowed churches —— or banks —— to dictate to him. He gave each the respect that was due to it from his point of view; but he also expected from each of them the respect he felt due to him. 　 As to creeds, he knew nothing about them, and cared nothing either; yet he seemed to know which sect he belonged with. It had to be a sect with the minimum of nonsense about it; no total immersion, no exhorters, no holy confession. He would have been a Unitarian, naturally, if hed lived in Boston. Since he was a respectable New Yorker, he belonged in the Episcopal Church. 　 As to living a spiritual life, he never tackled that problem. Some men who accept spiritual beliefs try to live up to them daily; other men who reject such beliefs, try sometimes to smash them. My father would have disagreed with both kinds entirely. He took a more distant attitude. It disgusted him where atheists attacked religion: he thought they were vulgar. But he also objected to having religion make demands upon him —— he felt that religion was too vulgar, when it tried to stir up mens feelings. It had its own proper field of activity, and it was all right there, of course; but there was one place religion should leave alone, and that was a mans soul. He especially loathed any talk of walking hand in hand with his Savior. And if he had ever found the Holy Ghost trying to soften his heart, he would have regarded its behavior as distinctly uncalled for; even ungentlemanly.

　　43. The writer says his father's idea of religion seemed straightforward and simple because his father ____.

　　A) had been born in natural surroundings with banks and churches.

　　B) never really thought of God as having a real existence.

　　C) regarded religion as acceptable as long as it did not interfere.

　　D) regarded religion as a way that he could live a spiritual life.

　　44. The writer's father would probably agree with the statement that ____.

　　A) both spiritualists and atheists are vulgar.

　　B) being aware of different creeds is important.

　　C) religion should expect heart and soul devotion.

　　D) churches like banks are not to be trusted.

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