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The identification of femininity with morality and a belief in the innate moral superiority of women were fundamental to the

cult of female domesticity in the nineteenth-century United States. Ironically, this ideology of female benevolence empowered women in the realm of social activism, enabling them to escape the confines of their traditional domestic spheres and to enter prisons, hospitals, battlefields, and slums. By following this path, some women came to wield considerable authority in the distribution of resources and services in their communities.

The sentimentalized concept of female benevolence bore little resemblance to women's actual work, which was decidedly unsentimental and businesslike, in that it involved chartering societies, raising money, and paying salaries. Moreover, in the face of legal limitations on their right to control money and property, women had to find ingenious legal ways to run and finance organized philanthropy. In contrast to the day-to-day reality of this work, the idealized image of female benevolence lent a sentimental and gracious aura of altruism to the very real authority and privilege that some women commanded--which explains why some women activists clung tenaciously to this ideology. But clinging to this ideology also prevented these women from even attempting to gain true political power because it implied a moral purity that precluded participation in the messy world of partisan politics.

Information in the passage suggests that the author would be

most likely to agree with which of the following statements concerning the cult of female domesticity?

(A) The cult of female domesticity developed independently of the concept of female benevolence.

(B) The cult of female domesticity was incompatible with women's participation in social activism.

(C) The cult of female domesticity incorporated ideological elements that actually helped some women to escape from their traditional domestic roles.

(D) The original motivation behind the promotion of the cult of female domesticity was to exclude women from partisan politics.

(E) The growth of organized philanthropy in the nineteenth-century United States is ultimately attributable to the cult of female domesticity.

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答案：

定位在第一

段的一二句话中 (A)女性专心于家庭的礼教和她们“善意”的概念是相互独立的。通过文章的第一句话（第二句开头概括了）可知后者是前者的基础。 (B)女性专心于家庭的礼教和她们参加社会活动室矛盾的。定位在“this ideology of female benevolence empowered women in the realm of social activism, enabling them to escape the confines of their traditional domestic spheres and to enter prisons, hospitals, battlefields, and slums.”这句话证明了正是前者让她们能在社会活动领域立足。 (C)Correct. 女性专心于家庭的礼教包含了真正能帮助一些女性从传统的家庭地位中解放出来的意识元素。和“B”中的定位句一样。其实从“Ironically（讽刺的）”也能看出这个选项的正确性。 (D)推广女性专心于家庭的礼教的原始动力是将女性排除在党派关系之外。文中没有提到这个选项的内容。 (E)19世纪美国有组织的慈善最终归因于女性专心于家庭的礼教。这个选项较容易误选。文章的逻辑链是“ 女性的道德身份啊什么的=女性的“善意” 是女性专心于家庭的礼教的基础。然而这个“善意”是有组织的慈善的驱动力。所以选项的内容是不对的。不能说组织的慈善归因于女性专心于家庭的礼教。