For the Greeks, beauty was a virtue: a kind of excellence. Persons then were assumed to be what we now have to call—lamely, enviously—whole persons. If it did occur to the Greeks to distinguish between a person’s “inside” and “outside,” they still expected that inner beauty would be matched by beauty of the oilier kind. The well-born young Athenians who gathered around Socrates found it quite paradoxical that their hero was so intelligent, so brave, so honorable, so seductive—and so ugly. One of Socrates’ main pedagogical acts was to be ugly — and teach those innocent, no doubt splendid-looking disciples of his how full of paradoxes life really was.
They may have resisted Socrates’ lesson. We do not. Several thousand years later, we are more wary of the enchantments of beauty, we not only split off-with the greatest facility-the “inside”(character, intellect) from the “outside”(looks); but we are actually surprised when someone who is beautiful is also intelligent, talented, good.
It was principally the influence of Christianity that deprived beauty of the central place it had in classical ideals human excellence. By limiting excellence (virtus in Latin) to moral virtue only, Christianity set beauty adrift—as an alienated, arbitrary, superficial enchantment. And beauty has continued to lose prestige. For close to two centuries it has become a convention to attribute beauty to only one of the two sexes: the sex which, however fair, is always second. Associating beauty with women has put beauty even further on the defensive, morally.
A number women, we say in English, but a handsome man. “Handsome” is the masculine equivalent of —and refusal of —a compliment which has accumulated certain demeaning overtones, by being reserved for women only. That one can all a man “beautiful” in French and in Italian suggests that Catholic countries—unlike those countries shaped by the Protestant version of Christianity—still remain some vestiges of the pagan admiration for beauty. But the difference, if one exists, is of degree only. In every modern country that is Christian or post-Christian, women are the beautiful sex-to the detriment of the notion of beauty as well as of women.
1.The author means____by “whole persons” in Paragraph 1.
2.Why does the author speculate that Socrates’ disciples may have resisted his lessons?
3.The author does not think of it as a (n)____to call women the beautiful sex.
4.How do people react today when they meet some woman who enjoys both beauty and intelligence?
5.Which of the following is NOT true according to the passage?
