Gandhi’s pacifism can be separated to some extent from his other teachings. (46)Its motive was religious, but he claimed also for it that it was a definite technique, a method, capable of producing desired political results. Gandhi’s attitude was not that of most Western pacifists. Satyagraha, (47)the method Gandhi proposed and practiced, first evolved in South Africa, was a sort of nonviolent warfare, a way of defeating the enemy without hurting him and without feeling or arousing hatred. It entailed such things as civil disobedience, strikes, lying down in front of railway trains, enduring police charges without running away and without hitting back, and the like. Gandhi objected to “passive resistance” as a translation of Satyagraha: in Gujuruti, it seems the word means “firmness in the truth.” (48)In his early days Gandhi served as a stretcher-bearer on the British side in the Boer War, and he was prepared to do the same again in the war of 1914-1918. Even after he had completely renounced violence he was honest enough to see that in war it is usually necessary to take sides. Since his whole political life centred round a struggle for national independence, he could not and, (49)indeed, he did not take the fruitless and dishonest line of pretending that in every war both sides are exactly the same and it makes no difference who wins. Nor did he, like most Western pacifists, specialize in avoiding awkward questions. In relation to the war, one question that every pacifist had a clear obligation to answer is: “What about the Jews? Are you prepared to see them exterminated?”(50)I must say that I have never heard, from any Western pacifist, an honest answer to this question, though I have heard plenty of evasions, usually of the “you’re another” type. But it so happens that Gandhi was asked a somewhat similar question in 1938 and his answer was on record in Mr. Louis Fisher’s Gandhi and Stalin. According to Mr. Fisher, Gandhi’s view was that the German Jews ought to commit collective suicide, which “would have aroused the world and the people of Germany to Hitler’s violence.”

　　答案

　　46.其動(dòng)機(jī)是宗教性質(zhì)的，但他也說(shuō)這是一種明顯的技巧，一種方法，它可以產(chǎn)生預(yù)期的政治效果。

　　47.這個(gè)由甘地提出并付諸實(shí)踐的方法，最早起源于南非，是一種非暴力的斗爭(zhēng)方式，用既不傷害對(duì)方又不會(huì)引發(fā)仇恨的手段打敗敵人。

　　48.早年間，在布爾戰(zhàn)爭(zhēng)期間甘地曾經(jīng)為英方抬過(guò)擔(dān)架，而且在1914-1918年戰(zhàn)爭(zhēng)期間他又準(zhǔn)備這么做。

　　49.而且也確實(shí)沒有采取毫無(wú)意義的、不誠(chéng)實(shí)的態(tài)度，假裝說(shuō)在所有戰(zhàn)爭(zhēng)中參戰(zhàn)雙方完全一樣，因而誰(shuí)獲得勝利都無(wú)所謂。

　　50.我必須說(shuō)，我從未從任何一個(gè)西方和平主義者那里聽到過(guò)對(duì)該問(wèn)題的誠(chéng)實(shí)的答復(fù)，但是卻聽大了大量的躲閃之詞，通常都是“你是另外一回事”之類的回答。

　　總體分析

　　本文是一篇介紹甘地的和平主義的文章。文章先介紹了甘地的和平主義的性質(zhì)、來(lái)源、具體形式等。接著指出了甘地作為和平主義者的獨(dú)特之處：首先，他雖然反對(duì)暴力，但并不否認(rèn)戰(zhàn)爭(zhēng)的立場(chǎng);其次，他不躲避回答棘手的問(wèn)題。

　　本文考查的知識(shí)點(diǎn)：后置定語(yǔ)、插入語(yǔ)、it做形式主語(yǔ)的主語(yǔ)從句等。