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English Language

I. On May 10, 2024, something unusual happened. Babak Tafreshi packed up his camera
equipment and drove just an hour north of his home in Massachusetts to photograph the
northern lights. For the first time in decades, they were visible as far south as Puerto Rico. On
the way, he phoned Brian Skerry, his friend and fellow National Geographic Explorer.

“We planned to meet at the lighthouse,” Tafreshi recalls. Skerry is an underwater photographer,
so he wasn’t as interested in capturing the sky that night. “But, he said it was one of the most
effulgent phenomena he has ever experienced.”

A powerful geothermal storm, caused by a spate of flares from the solar system’s only star,
created an unlikely sight of the aurora borealis. Tafreshi, a seasoned visual storyteller who has
been photographing the night sky since the 1990s, hadn’t experienced anything like it either.

It was a shared moment for people around the world. It spoke to the unifying influence of
celestial spectacles, and humans’ fascination with the transmogrifying cosmos that’s lasted for
millennia. Civilization upon civilization have aligned their most sacred beliefs and monuments
with the lambent stars in the sky. And science confirms an invisible human-star thread: humans
are, at their core, made of stardust.

Two months ago, people peregrinated isolated roads for a place to catch the northern lights, and
did so again the following day for a chance at another encounter. The internet was flooded with
the same oneiric pink and green backdrop behind iconic, unexpected landmarks like San
Francisco’s Golden Gate Bridge, Austria’s Grossglockner mountains, and the National
Monument of Scotland, Edinburgh.

“It was unbelievable. I have seen auroras from many countries in both hemispheres, but never
expected to see it from this latitude overhead,” Tafreshi says.

In a way, the event highlighted what Tafreshi has been working to communicate through his
visual gallery: No matter where on Earth people are, they look up at the same sky.

When he was around 13 years old, sitting on his childhood rooftop in Tehran, Iran, Tafreshi got
his first clear look at the moon. Through the peephole of his neighbor’s telescope, features
invisible to the naked eye came alive. “Hundreds of craters. It almost felt like being in a
spacecraft circling around the moon. That moment really triggered something very deep within
me.”

Tafreshi would go on to become a science journalist, editor, and photographer — known mostly
for the way he photographs the dark sky — with a purpose. For nearly 30 years, Tafreshi has
intentionally captured the view of space from Earth to spotlight one inarguable human universal:

“The night sky is an eternal roof above us. It has been there the whole time and it connects us
through the past and future, a variety of ideas, cultures, and beliefs we have. It’s like, ‘one
human, one sky,’” Tafreshi marvels. The message is clear when the same cluster of stars stays
framed with changing foregrounds. Landmarks separated by space and time work as points of
reference.

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Tafreshi has immortalized stunning scenes of the planet’s star-studded roof as it appears on
nearly every continent through photographs, videos, and immersive media. His growing catalog
of visual storytelling is a portal to connect humans to the sky, and each other.

“The same Pale Blue Dot that Carl Sagan brought to us, it can be sensed when you’re standing
under the night sky,” Tafreshi reflects.

Through year after year of looking up, he says that this view has meant a more peaceful
existence.

“It gives you a perspective to better look at your own life and others in general. You can skip
some of the minor problems, focus on the bigger issue,” he says. “Having this panoptic
perspective of what is our place in the universe, I think it really helps.”

As Sagan pointed out, the Earth is just one point of light amidst infinite darkness. “That’s here.
That’s home. That’s us… a mote of dust suspended in a sunbeam.”

1. What sentiment did Tafreshi express when he had his first opportunity to view the moon in
detail through a telescope?

(A) He was quite surprised to observe so many intricate features of the moon that were
completely invisible to the naked eye, which he hadn't anticipated.

(B) It was a profoundly moving experience for him, and this moment sparked a lifelong
passion for astronomy and celestial observation.

(C) He felt an exhilarating sensation as if he were aboard a spacecraft, orbiting the moon,
which filled him with excitement and wonder.

(D) He discovered the intrinsically unifying effect that celestial bodies have on humanity,
realizing how they connect people across the globe in shared awe and curiosity.

2. How does the passage describe the broader impact that celestial events have had on human
civilizations throughout history?

(A) Celestial events often serve as catalysts for significant civic advancements, prompting
societal growth and development in various civic domains.

(B) They frequently lead to the creation of myths and religious practices, deeply influencing
the cultural and spiritual fabric of civilizations.

(C) Such events inspire the development of new scientific theories, driving humanity's
quest for knowledge and understanding of the universe.

(D) Celestial events hold considerable aesthetic and artistic importance, influencing artistic
expression and appreciation of the natural world.

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3. In what specific way does the passage suggest that celestial events have a unifying influence
on people?

(A) They universally inspire the discovery of knowledge and subsequent development,
fostering intellectual growth across diverse societies.

(B) They create shared experiences that transcend geographical boundaries, bringing
people together regardless of their location.

(C) These events have historically shaped the culture, beliefs, and history of various
civilizations, intertwining them through a common celestial narrative.

(D) They inspire global scientific collaboration and research, encouraging international
cooperation by minimizing minor differences.

4. How does the passage characterize Tafreshi’s approach to photography?

(A) As a method of documenting celestial phenomena for research purposes, emphasizing

advancements in knowledge.

(B) As a way to capture and share the beauty of the stars, highlighting their grandeur.

(C) As a form of storytelling designed to convey broad, human experiences and connect people
with the sky and each other.

(D) As a tool for showcasing celestial events across our star-studded ceiling, aiming to display
the greatness of the cosmos.

5. Which of the following best describes the emotional impact of celestial events on Tafreshi as
depicted in the passage?

(A) They evoke a sense of wonder and curiosity.

(B) They provoke an interest in understanding the universe.

(C) They induce a feeling of isolation due to their solitary nature..

(D) They generate a desire to share experiences with others.

6. In the passage, the term "visual storytelling" is used to describe Tafreshi’s work. Which of the
following words is a synonym for "visual storytelling"?

(A) Cinematography

(B) Pictorial narration

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(C) Photographic recital

(D) Verbal illustration

7. The passage states that people "scoured isolated roads" to view the northern lights. What
assumption underlies this behavior?

(A) People prefer to view celestial events in isolation.

(B) Viewing celestial events is a solitary activity.

(C) The northern lights are always visible from isolated roads.

(D) Celestial events are best viewed away from city lights and pollution.

II. In the Far East there was a great king who had no work to do. Every day, and all day long, he
sat on soft cushions and listened to stories. And no matter what the story was about, he never
grew tired of hearing it, even though it was very long. "There is only one fault that I find with your
story," he often said: "it is too short." All the story-tellers in the world were invited to his palace;
and some of them told prolixate tales that were very long indeed. But the king was always sad
when a story showed its ephemeral nature.

At last he sent word into every city and town and country place, offering a prize to any one who
should tell him an endless tale. He said,-- "To the man that will tell me a story which shall last
forever, I will give my fairest daughter for his wife; and I will make him my heir, and he shall be
king after me." But this was not all. He added a very hard and ineluctable condition. "If any man
shall try to tell such a story and then fail, he shall have his head cut off."

The king's daughter was very pretty, and there were many young men in that country who were
willing to do anything to win her. But none of the pusillanimous men wanted to lose their heads,
and so only a few tried for the prize. One young man invented a story that lasted three months;
but at the end of that time, he could think of nothing more. His fate was a warning to others, and
it was a long time before another story-teller was so rash as to try the king's patience.

But one day a perspicacious stranger from the South came into the palace. "Great king," he
said, "is it true that you offer a prize to the man who can tell a story that has no end?" "It is true,"
said the king. "And shall this man have your fairest daughter for his wife, and shall he be your
heir?" "Yes, if he succeeds," said the king. "But if he fails, he shall lose his head." "Very well,
then," said the stranger. "I have a pleasant story about locusts which I would like to relate." "Tell
it," said the king. "I will listen to you."

The story-teller began his tale. "Once upon a time a certain king seized upon all the corn in his
country, and stored it away in a strong granary. But a swarm of locusts came over the land and
saw where the grain had been put. After searching for many days they found on the east side of
the granary a crevice that was just large enough for one locust to pass through at a time. So one
locust went in and carried away a grain of corn; then another locust went in and carried away a
grain of corn; then another locust went in and carried away a grain of corn."
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Day after day, week after week, the man kept on saying, "Then another locust went in and
carried away a grain of corn." A month passed; a year passed. At the end of two years, the king
said,-- "How much longer will the locusts be going in and carrying away corn?" "O king!" said the
story-teller, "they have as yet cleared only one cubit; and there are many thousand cubits in the
granary."

"Man, man!" cried the king, "you will drive me mad. I can listen to it no longer. Take my daughter;
be my heir; rule my kingdom. But do not let me hear another word about those horrible locusts!"
And so the strange story-teller married the king's daughter. And he lived happily in the land for
many years. But his father-in-law, the king, did not care to listen to any more stories.

8. What happened to the young man who invented a story that lasted three months?

(A) He was praised for his creativity and efforts, but ultimately, he faced the king's wrath
because he failed to continue the story, and as a result, he was executed according to the king's
decree.

(B) Despite his lengthy tale, the young man could not extend it beyond three months, and
although the king admired his attempt, he was executed as per the harsh condition set by the
king.

(C) The king, although impressed by the young man's storytelling abilities, was bound by
his own rules and had no choice but to order the execution, which served as a warning to other
aspiring storytellers.

(D) His fate was sealed because, despite his creative and lengthy story, he failed to meet
the king's requirement of an endless tale, resulting in his execution and deterring others from
trying for a long time.

9. What lesson might be inferred from the story about the king and the endless tale?

(A) The pursuit of entertainment without end can lead to unintended consequences, such
as frustration and the realization that some desires are impractical.

(B) The story primarily suggests that true creativity and cleverness lie in finding loopholes
in challenges and thinking outside the box.

(C) It implies that those who seek to entertain or impress others must be prepared to meet
seemingly impossible demands with innovative solutions.

(D) The tale teaches that perseverance and patience in storytelling are rewarded, as long
as the narrative can sustain the audience's interest.

10. What role does the king’s daughter play in the story?

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(A) She is a passive character who serves as a reward for the storyteller, highlighting the
king's desire to marry her off to a worthy successor.

(B) The daughter actively participates in the selection process, evaluating the storytellers
and offering advice to her father, showing her involvement in the decision-making.

(C) The daughter's presence adds a layer of complexity to the challenge, as her beauty
and desirability motivate many young men to attempt the impossible task.

(D) She represents the ultimate prize that drives the plot forward, as her future depends on
the outcome of the storytelling challenge set by the king.

11. What does the story imply about the relationship between power and entertainment?

(A) Those in power, like the king, may seek endless entertainment to alleviate their
boredom, but such pursuits can lead to unintended consequences and frustration.

(B) The ability to entertain is the best source of power, as seen in the storyteller's success
in securing the king's daughter and kingdom through his narrative skills.

(C) Power and entertainment are intertwined, as rulers may use storytelling as a means to
connect with their subjects and maintain their authority.

(D) The pursuit of entertainment can distract those in power from their responsibilities,
highlighting the potential pitfalls of valuing amusement over governance.

12. Which of the following sentences best uses the word "ineluctable" in a manner similar to its
usage in the passage?

(A) Despite his efforts to avoid it, the ineluctable fate of his ancestry always hung over him
like a dark cloud, reminding him of his inevitable destiny.

(B) She found the ineluctable beauty of the sunset to be fleeting and ephemeral, a
momentary glimpse of nature's splendour.

(C) The politician's ineluctable charm won over even his harshest critics, creating an
atmosphere of trust and admiration.

(D) The detective's ineluctable attention to detail was crucial in solving the most perplexing
mysteries, often overlooked by others.

13. In the sentence "There is only one fault that I find with your story," what is the grammatical
function of the word "that"?

(A) Conjunction

(B) Relative pronoun

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(C) Demonstrative pronoun

(D) Adverb

14. In the sentence "But his father-in-law, the king, did not care to listen to any more stories,"
what is the grammatical function of the phrase "the king"?

(A) Subject

(B) Predicate nominative

(C) Appositive

(D) Object of the preposition

III. About a year ago I attended a meeting of the P.E.N. Club, the occasion being the
tercentenary of Milton’s Areopagitica — a pamphlet, it may be remembered, in defence of
freedom of the press. Milton’s famous phrase about the sin of ‘killing’ a book was printed on the
leaflets advertising the meeting which had been circulated beforehand.

There were four speakers on the platform. One of them delivered a speech which did deal with
the freedom of the press, but only in relation to India; another said, hesitantly, and in very
general terms, that liberty was a good thing; a third excoriated on the laws relating to obscenity
in literature. The fourth devoted most of his speech to a defence of the Russian purges. Of the
speeches from the body of the hall, some reverted to the question of obscenity and the laws that
deal with it, others were simply lugubrious eulogies of Soviet Russia. Moral liberty — the liberty
to discuss sex questions frankly in print — seemed to be generally approved, but political liberty
was not mentioned. Out of this concourse of several hundred people, perhaps half of whom
were directly connected with the writing trade, there was not a single one who could point out
that freedom of the press, if it means anything at all, means the freedom to criticize and oppose.
Significantly, no speaker quoted from the pamphlet which was ostensibly being commemorated.
Nor was there any mention of the various books which have been ‘killed’ in England and the
United States during the war. In its net effect the meeting was a demonstration in favour of
censorship.

There was nothing particularly surprising in this. In our age, the idea of intellectual liberty is
under attack from two directions. On the one side are its theoretical enemies, the apologists of
totalitarianism, and on the other its immediate, practical enemies, monopoly and bureaucracy.
Any writer or journalist who wants to retain his integrity finds himself thwarted by the general
inimical drift of society rather than by active persecution. The sort of things within this vicissitude
that are working against him are the concentration of the press in the hands of a few rich men,
the grip of monopoly on radio and the films, the unwillingness of the public to spend money on
books, making it necessary for nearly every writer to earn part of his living by hackwork, the
encroachment of official bodies like the M.O.I. and the British Council, which help the writer to
keep alive but also waste his time, enervate him and dictate his opinions, and the continuous
war atmosphere of the past ten years, whose distorting effects no one has been able to escape.
Everything in our age conspires to turn the writer, and every other kind of artist as well, into a
minor official, working on themes handed down from above and never telling what seems to him
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the whole of the truth. But in struggling against this fate he gets no help from his own side; that
is, there is no large body of opinion which will assure him that he’s in the right. In the past, at
any rate throughout the Protestant centuries, the idea of rebellion and the idea of intellectual
integrity were mixed up. A heretic — political, moral, religious, or aesthetic — was one who
refused to outrage his own conscience.

15. How does the phrase "killing a book" in the passage metaphorically represent the concept of
censorship?

(A) The phrase "killing a book" metaphorically represents the act of suppressing ideas and
information by preventing the publication or distribution of certain works, thus censoring
dissenting voices and controversial topics.

(B) The phrase "killing a book" is used to symbolize the physical destruction of books,
which the author argues is a direct form of censorship that eliminates the possibility of
intellectual discourse.

(C) The phrase "killing a book" refers to the metaphorical death of an author’s reputation
when their work is censored, suggesting that censorship impacts not just the book but the
author’s career.

(D) The phrase "killing a book" is a metaphor for the legal actions taken against authors
who violate obscenity laws, portraying censorship as a form of punishment rather than
suppression.

16. What does the author imply about the role of monopoly and bureaucracy in undermining
intellectual freedom?

(A) The author believes that while monopoly and bureaucracy may present challenges,
they are secondary concerns compared to the more pressing issue of totalitarianism in
undermining intellectual freedom.

(B) The author argues that monopoly and bureaucracy actually support intellectual
freedom by providing necessary structure and stability, which helps writers and artists avoid the
pitfalls of unchecked freedom.

(C) The author implies that monopoly and bureaucracy act as immediate practical threats
to intellectual freedom by creating conditions where writers are pressured to conform to
predetermined themes and are limited in their ability to express the full truth.

(D) The author suggests that monopoly and bureaucracy are theoretical constructs that do
not have a significant impact on the day-to-day challenges faced by writers and artists in
maintaining their intellectual integrity.

17. How does the author contrast the challenges faced by writers in the contemporary age with
those of the past?
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(A) The author argues that contemporary challenges are less severe compared to past
struggles, as past intellectual freedom was often compromised by direct censorship and
persecution, unlike today’s more nuanced constraints.

(B) The author describes contemporary challenges as being more severe and directly tied
to totalitarianism, in contrast to past challenges which were mainly about individual struggles
within a relatively open intellectual environment.

(C) The author suggests that past challenges were less complex and were mostly about
direct ideological conflicts, whereas contemporary challenges involve a broader range of
practical obstacles that restrict intellectual freedom.

(D) The author contrasts contemporary challenges as being primarily related to external
pressures from monopoly and bureaucracy, whereas past challenges were more connected to
ideological and societal rebellions that allowed for greater intellectual freedom.

18. What does the term "moral liberty" in the passage signify in the context of the meeting’s
discussions?

(A) "Moral liberty" refers to the right to challenge societal norms and values openly,
indicating the meeting’s endorsement of radical ideas and their discussion.

(B) "Moral liberty" signifies the freedom to discuss and print sensitive topics, particularly
related to sexuality, reflecting the meeting’s focus on the permissibility of such discourse in
literature.

(C) "Moral liberty" denotes the ethical principles guiding the creation and dissemination of
literature, implying the meeting’s concern with maintaining high moral standards in published
works.

(D) "Moral liberty" is used to describe the freedom to adhere to personal moral beliefs
without societal interference, contrasting with the meeting’s broader political and ideological
concerns.

19. What is the most likely reason the author included the anecdote about the P.E.N. Club
meeting?

A. To illustrate the author's personal involvement in literary circles and establish credibility
with the audience.

B. To demonstrate the widespread approval of moral liberty among contemporary writers

and journalists.

C. To highlight the discrepancy between the intended celebration of freedom of the press
and the actual defence of censorship at the meeting.

D. To provide a specific example of how contemporary discussions about liberty often

neglect the importance of intellectual freedom.
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20. How does the author use the term "theoretical enemies" in relation to the concept of
intellectual liberty?

(A) The term "theoretical enemies" is used to describe ideologies and systems, such as
totalitarianism, that conceptually oppose intellectual liberty by undermining freedom of thought
and expression.

(B) The term "theoretical enemies" refers to abstract concepts and philosophical debates
that the author believes have little practical impact on the real-world practice of intellectual
liberty. (C) The term "theoretical enemies" denotes opponents of intellectual liberty who are
directly involved in practical actions, such as censorship

(D) The term "theoretical enemies" is used to characterize individuals or groups who advocate
for intellectual liberty in principle but fail to implement practical measures to support it.

21. Which of the following best represents the opposite of "inimical"?

(A) The new policy was designed to be antagonistic to the existing regulations, creating tension
and conflict between different interest groups.

(B) The collaboration between the organizations was harmonious, fostering mutual respect and
shared goals that benefited both parties.

(C) The delegate spoke from an unbiased point of view, accurately representing all sides of the
equation.

(D) The project was carried out with grace, with the leaders diligently performing their duties.

22. What does the phrase "working on themes handed down from above" reveal about the
author's view of the artist’s role in contemporary society?

(A) The phrase indicates that contemporary artists are not given substantial freedom to
develop their own themes and perspectives, with interference from external sources.

(B) The phrase suggests that contemporary artists are encouraged to align with prevailing
themes and ideas dictated by higher authorities, enhancing their role as contributors to a unified
cultural narrative.

(C)The phrase reveals the author’s view that contemporary artists are constrained by external
influences, such as bureaucratic and societal expectations, limiting their ability to engage with
their own ideas and truths.

(D) The phrase implies that artists are celebrated for their innovative approaches to themes
prescribed by authorities, showcasing their ability to creatively reinterpret given ideas.
Current Affairs including GK

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English Language

I.

This month, near my hometown in Maine, I found myself driving behind a pickup truck festooned with stickers
— some patriotic, some military, some funny. But a sticker with 13 stars encircling a Roman numeral III
snagged my attention. Most adhesive-based sloganeering is about as subtle as a brick through a window, but
sometimes it winks and nods. This particular symbol belongs to a group called the Three Percenters, a loosely
organized movement named for the supposed 3 percent of the population of the 13 colonies that fought
British rule. It’s also been called a radical gun-rights group and an extremist paramilitary organization.
Numerous self-declared members were convicted of serious crimes for taking part in the Jan. 6 attack.
Maybe that sticker caught my eye because at that moment, I was also listening to radio news reports on the
attempted assassination of Donald Trump. Or maybe it was because I have spent years following reporting on
political violence in the United States and thinking about how to thwart it. Once one is literate in far-right
symbolism, it’s hard not to notice it everywhere. Our society is shot through with ideas and movements that
are openly hostile to peaceful self-government.
The societal trends that have fertilized the ground for political violence are well known: a near-religious
worship of the AR-15 semiautomatic military-style rifle and a cult of apocalyptic militarism that surrounds its
marketing, the toleration of armed paramilitary groups, the spread of extreme anti-government sentiments
among those in uniform, the morass of conspiracies disseminated for financial and political gain, the open
embrace of explicitly anti-democratic ideas by the Republican Party.
That brief moment with the truck might have passed into the rearview mirror of my life except that the driver
failed to come to a complete halt at a stop sign and was pulled over by a police officer.
In our age of political violence, minor interactions with the police can take on an outsize importance. Consider
the gunman who shot at the former president and took the life of a bystander, Corey Comperatore, in Butler,
Pa. The would-be assassin was reported to have had several encounters with police officers in the minutes
leading up to the shooting. In fact, many acts of political violence are often preceded by interactions with law
enforcement.
Too often, ours seems like an age of impunity. Yet accountability is the only vaccine for endemic political
violence. That means accountability for extremism in word and deed. Accountability for mendacious claims
and for their impact. Accountability for violations of the law. Accountability for professional failures that lead
to tragedy.
Political violence isn’t a disease that can be cured. It is a chronic condition that must be managed with
vigilance, purpose and unity of effort. As experts told me again and again, if institutions and individuals do
more to make it unacceptable in American public life, organized violence in the service of political objectives
can still be pushed to the fringes where it belongs. That starts with accountability, but it doesn’t end there. Did
the driver with the Three Percenter sticker get off with a warning for failure to stop? I hope so; I’d hope that
anyone would. But I also hope the police officer did his due diligence and ran the plate and registration.
Around election time, in a society where political violence is ever-present, you never know. But vigilance isn’t

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free: The doubt and mistrust with which we are compelled to view our fellow Americans might be the most
corrosive force of all. Let’s hope it’s not forever.

1. In what manner does the author's allusion to the Three Percenters' participation in the January 6
insurrection covertly interface with broader thematic concerns, particularly in regard to the dynamic
interplay between historical resonance and emerging socio-political paradigms?
A. The allusion may serve as a hermeneutical apparatus, intricately blending the semiotic layers of extremist
affiliations with a diachronic examination of their socio-political ramifications, thereby insinuating a subtle
critique of the group's historiographical placement within extremist discourses.
B. It might be construed as an exegesis on the dialectical contradictions inherent in extremist movements,
reflecting the nuanced articulation of political violence within the framework of historical antecedents and
contemporary socio-political phenomena.
C. The allusion could function as a palimpsestic commentary on the intertextual repercussions of extremist
actions, proposing a metatextual scrutiny of their narrative significance against the backdrop of historical and
ideological oscillations.
D. It may operate as a critique of the phenomenological ramifications of extremist participation in
insurrections, delineating the ontological disruptions precipitated by such actions within the broader schema
of political violence and historical evolution.

2. In what way does the author’s utilization of the metaphor "as subtle as a brick through a window"
implicitly critique the nature of adhesive-based political sloganeering, particularly within the context of
rhetorical and semiotic analysis?
A. The metaphor might be interpreted as a critique of the performative and ontological deficiencies inherent in
adhesive-based sloganeering, suggesting an intrinsic dissonance between its rhetorical impact and the
subtleties of political discourse.
B. It could be construed as a metacommentary on the semiotic transparency and interpretative constraints of
adhesive stickers, highlighting a fundamental incongruity between their communicative intent and their
practical rhetorical efficacy.
C. The metaphor might denote a critical assessment of the phenomenological implications of adhesive slogans,
underscoring their potential to disrupt rather than harmonize with the nuances of intricate political
engagement.
D. It may function as an allegorical reflection on the ontological bluntness of adhesive-based expressions,
emphasizing a dichotomy between their overt physicality and the intended subliminal messaging within
political contexts.

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3. How does the metaphor "shot through with ideas" encapsulate the intricate dialectic of conceptual
permeation and societal influence, and what implications does it hold for the ontological fabric of ideational
interplay within the narrative?
A. The metaphor "shot through with ideas" signifies a cursory and superficial penetration of ideational
constructs within the societal matrix, thereby intimating a perfunctory engagement with the epistemic
undercurrents that shape the collective consciousness.
B. In the passage, "shot through with ideas" functions as a symbolic representation of the pervasive and
profound infusion of ideological tenets within the sociopolitical fabric, highlighting the omnipresent and
transformative impact of such conceptual interweavings.
C. The phrase "shot through with ideas" is employed to denote an erratic and disjointed dissemination of
conceptual frameworks, suggesting a lack of coherent integration and a fragmented epistemological landscape
within the broader narrative.
D. The metaphor "shot through with ideas" may be interpreted as an allusion to the marginal and
inconsequential presence of intellectual paradigms, reflecting a diminished capacity for ideational influence on
contemporary societal discourses.

4. How does the author's preoccupation with the thoroughness of the police officer’s examination of the
driver's plate and registration reveal their viewpoint on law enforcement practices in politically charged
environments?
A. The preoccupation might reveal an underlying critique of law enforcement methodologies, suggesting that
rigorous examinations are necessary to ensure fairness and preclude misconduct in politically sensitive
contexts.
B. It could reflect a conviction in the necessity of a balanced approach to law enforcement, emphasizing the
importance of proportionality and fairness in addressing minor infractions within politically volatile
environments.
C. The preoccupation might denote a broader commentary on the potential for law enforcement to exacerbate
tensions, suggesting that meticulous examinations could contribute to heightened scrutiny and conflict.
D. It may signify an advocacy for stricter enforcement measures, reflecting a belief in the necessity of rigorous
adherence to legal standards in managing politically charged situations.

5. How does the mention of the gunman in Butler, Pa., contribute to the broader thematic exploration of
law enforcement interactions and political violence, particularly in relation to the implications of such incidents
on public perception and policy?
A. The mention serves to illustrate the ramifications of law enforcement encounters on the manifestation of
political violence, suggesting a linkage between police actions and the escalation of politically motivated
incidents.

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B. It could reflect a broader critique of the legal and regulatory frameworks governing firearms, indicating the
need for policy reforms to address the underlying causes of political violence and law enforcement practices.
C. The mention might denote a shift in focus towards individual cases of violence, suggesting that such
incidents are isolated and do not significantly impact the overall discourse on political violence and law
enforcement.
D. It may serve as a narrative device to highlight the role of community response in addressing political
violence, reflecting on the local and immediate impacts of such incidents.

6. What is the central argument presented by the author concerning political violence, and how does the
discussion of accountability and its role in addressing this issue frame the overall discourse within the passage?
A. The central argument posits that political violence can be mitigated through legislative reforms and stricter
gun control measures, framing the discussion around policy solutions and their potential impact.
B. The argument centers on the critical role of accountability as a primary mechanism for addressing political
violence, emphasizing its importance in the broader context of effective management and prevention
strategies.
C. The discussion focuses on the personal experiences and anecdotal evidence related to political violence,
suggesting that individual narratives and observations shape the overall argument.
D. The argument highlights the positive aspects of political movements and ideologies, framing the discussion
around their potential benefits and contributions to societal stability.

7. How is the term "mendacious" applied within the passage to describe the nature of claims related to
political violence?
A. The term "mendacious" is used to convey that claims related to political violence are truthful and
substantiated by factual evidence, suggesting a high level of accuracy and reliability in the presented
information.
B. In the passage, "mendacious" denotes that the claims regarding political violence are deceptive and
intended to mislead, indicating a lack of integrity and truthfulness in the assertions made.
C. The application of "mendacious" could imply that the claims about political violence are neutral and
factually accurate, without any intent to misrepresent or distort the information.
D. The term "mendacious" might be used to describe claims related to political violence as well-intentioned
but misguided, suggesting that while the claims may be sincere, they lack factual accuracy.

II.

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One morning late last autumn, I took off from London’s Heathrow Airport, my base as a Boeing 787 pilot, and
landed the next morning at Haneda Airport in Tokyo. By early afternoon I was walking under the turning
foliage of Rikugien, one of my favorite gardens, where I paused by a wooden sign at the edge of a stream.
Despite having studied Japanese for years, the text on the sign — something about slippery stones ahead —
included several characters I didn’t recognize, so I fired up an app I’d recently discovered. It scanned and
translated all of them instantly.
Such tools — and others that can translate speech — are astonishing. But with this magic at our fingertips, is
the study of foreign languages now pointless? Not at all. In fact, foreign languages are more rewarding than
ever, in part because technology has made them easier than ever to learn. The world has changed a lot since
the summer of 1991. But there are still reasons for us to invest in foreign language studies. Despite the global
pre-eminence of English and the growing sophistication of translation tools, U.S. businesses and government
agencies have an unmet need for language skills. Yet as of 2017, only about one-fifth of K-12 students studied
a foreign language, and enrollment in U.S. college foreign language classes dropped by almost one-third
between 2009 and 2021. These gaps mean that career opportunities are plentiful for language learners, both
at home and abroad.
For me, the benefits of learning a language go beyond chatting with customers on my flights to Tokyo or more
easily navigating the world’s largest metropolis after touchdown. Wherever I am in the world, Japanese is a
reliable and seemingly endless source of fascination and fun. I love, for example, its counters. English has
words like “sheet,” which we use to count various flat, thin items like paper, pastry or metal. But Japanese has
hundreds of these words, including “hon” for long, thin things such as pencils, rivers and flights and “rin” for
flowers and attached, as opposed to unattached, wheels. Before studying Japanese, had I ever compared the
shapes of flowers and wheels? I love, too, Japanese onomatopoeia. A Japanese speaker might describe
snowflakes, for example, as falling hara hara (twirling down like petals) or shin shin (steadily on a cold night).
Had I ever before considered the different ways snow might fall? Wonders like these are obscured by
translation tools, which can’t easily convey the marvelous subtleties through which meaning is formed.
My love of languages has fostered enduring connections. My friendship with my college buddy Jamie, for
example, was forged in our grueling first-year Japanese classes. Thirty-two years after we first struggled to
master the Japanese particle wa — which spotlights the topic but not necessarily the subject of a sentence —
or to conjugate adjectives into their past tense or to deploy the humble versions of everyday verbs, I asked him
what those early efforts mean to him now. In response, he likened learning a language to reading fiction. Both,
Jamie said, expand our horizons by compelling us to consider the minds of others. In this way, he explained,
learning a new language “is an exercise in empathy.”
I couldn’t agree more. And there’s never been a better time to take the plunge. This summer, pick a language
and dive in. Whether you choose a sesquipedalian tongue with a vast array of intricate vocabulary or a more
exiguous language with fewer nuances, the process of learning will be rewarding. Translation tools, though
valuable, are often recondite and incapable of conveying the full richness of a language. They may produce a
cacophony of meaning that is often tautological, whereas the hermeneutic exploration of language can
uncover subtleties beyond what is readily apparent. In this context, the pursuit of a quixotic linguistic journey
might appear impractical to some, but it remains a profoundly enriching endeavor. Embrace the challenge, and
be wary of the soporific allure of effortless translation, which may inadvertently obscure the apodictic truths of
language and culture.

8. In what manner does the author juxtapose the ephemeral pragmatism of translation apparatus with the
intrinsic essence and quintessence of foreign language mastery?
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A. The author avers that translation apparatus, notwithstanding their provision of expeditious translations, lack
the immersive cultural profundity and personal fulfillment concomitant with the exhaustive scrutiny and
assimilation of a foreign language, encompassing its multifarious dimensions and subtleties.
B. The author insinuates that albeit translation apparatus proffer instantaneous translations, they are bereft of
the capacity to impart the profound, personal enrichment and nuanced cultural comprehension that emanate
from the meticulous and dedicated acquisition of a foreign tongue.
C. The author propounds that translation apparatus are adequately sufficient for rudimentary and superficial
tasks but are intrinsically deficient in the intellectual rigor and comprehensive depth of understanding
requisite for mastering a foreign language in its entirety, inclusive of its idiomatic and semantic intricacies.
D. The author posits that translation apparatus might ostensibly render the study of foreign languages
superfluous and anachronistic, yet acknowledges the plausible coexistence and synergistic integration of both
paradigms within contemporary educational frameworks and paradigms.

9. What reason does the author provide for the decline in foreign language studies among U.S. students?
A. The widespread use and increasing capabilities of translation tools have reduced the interest in learning
foreign languages, leading to a noticeable drop in enrollment.
B. A significant shift in educational focus toward STEM fields has diminished the priority given to foreign
language studies, causing them to become less emphasized and less pursued.
C. The global dominance of English has made learning other languages seem less necessary, contributing to a
decline in the pursuit of foreign language studies among students.
D. The author does not provide a specific explanation for the observed reduction in the number of students
pursuing foreign language studies in the United States.

10. What does the author suggest about the relationship between technological advancements and the
importance of learning foreign languages?
A. Technological advancements will eventually make learning foreign languages unnecessary, making such
studies outdated and irrelevant in the future.
B. Despite advances in translation technology, learning and mastering foreign languages will continue to be
important and valuable for personal and educational growth.
C. The rapid progress of technology will make traditional language learning obsolete, with perfect translations
rendering the need for studying languages unnecessary.
D. The relationship between technology and language learning involves a constant conflict, with technology
failing to replace the value of learning languages.

11. What aspiration does the author articulate regarding the prospective role of translation apparatus within
the ambit of language learning and comprehension?
A. The author harbors the aspiration that translation apparatus will attain a level of precision and accuracy that
will ultimately obviate the necessity for traditional language learning methodologies entirely.
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B. The author envisages that translation apparatus will persist in serving as auxiliary aids to language learners,
without supplanting the comprehensive understanding and profundity achieved through traditional language
study.
C. The author envisions a futurity wherein translation apparatus will become obsolete as an increasing number
of individuals elect to engage in the direct acquisition of languages, obviating the necessity for technological
intermediaries.
D. The author aspires that the utilization of translation apparatus will be circumscribed to rudimentary
communication functions, thereby preserving the integrity and profundity of traditional language learning
methodologies.

12. What is insinuated by the phrase “a reliable and seemingly endless source of fascination and fun” with
reference to the Japanese linguistic system?
A. The Japanese linguistic system is characterized as an enjoyable and perpetually intriguing domain due to its
intricate complexities and unique linguistic features that incessantly captivate and engage learners.
B. The Japanese linguistic system is depicted as a utilitarian tool that offers consistent functional utility devoid
of personal interest or engagement from learners.
C. The Japanese linguistic system is portrayed as a domain that exclusively presents intellectual challenges,
bereft of practical enjoyment or personal enrichment for learners.
D. The author suggests that while the Japanese linguistic system may initially captivate learners, it might
progressively lose its appeal as learners acclimate to its unique features.

13. What does the phrase "the dynamic interplay between language learning and technological advancement"
suggest about the author's view on translation tools?
A. That technological advancements will eventually render language learning unnecessary and obsolete,
making it irrelevant for future generations who will rely solely on translation technology.
B. That language learning and translation tools are mutually exclusive and fundamentally incompatible,
implying that reliance on one necessarily excludes or diminishes the value of the other.
C. That technological advancements have introduced new complexities and challenges to traditional language
learning methods, indicating a nuanced and multifaceted relationship between these two elements.
D. That language learning and technological advancements work together harmoniously, without any
significant conflicts or issues, suggesting they enhance each other's effectiveness in understanding and
communication.

14. In what manner is the term “sesquipedalian” employed within the structural confines of the discourse?
A. To expound a language that embodies an extensive repository of historical significance, replete with
profound cultural heritage and intricately layered narratives that span across multiple epochs and civilizations.
B. To delineate a language characterized by an expansive and multifaceted vocabulary, replete with words of
considerable length and complexity, presenting substantial challenges to learners.
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C. To imply a language that is intrinsically simplistic, straightforward, and remarkably facile to acquire,
necessitating minimal effort for proficiency.
D. To describe a language that manifests a paucity of nuances, being exceedingly direct and devoid of
complexity or subtlety.

III.

One humid afternoon, I accompanied my friend Amadou Gano to the Central Market in Mali’s capital, Bamako.
Amadou needed to buy some lion fat, which he would rub on his joints, for arthritis. A decade ago, before war
had swallowed up central Mali, Amadou was a tour guide and an interpreter in Djenné, a medieval trading post
and religious centre a day’s drive from Bamako. Then the tourists stopped coming, and he had to become a
farmer, cowherd, mason, porter, motorcycle driver, hustler, cobbling together never quite enough to support
an elderly widowed mother, two younger sisters, a wife, an ever-growing bevy of children and nieces and
nephews, and, on occasion, an out-of-work brother or two. The labour wears on his joints.
The medicine section of Bamako’s Central Market was enormous and flanked a large parking lot. There were
rows of dried monkey heads, mounds of conch shells, pyramids of cowries. Crocodile maws, pelts, dried sea
urchins, teeth of different sizes. Decayed or shrivelled things that I did not recognise, that made me nervous.
Buyers of all ages were haggling for things whose use I could not fathom. The display was, in many ways,
anachronistic, reminiscent of a bygone era that seemed to defy the prosaic reality of modernity.
Assorted animal parts including skulls, feathers, and hides are displayed together, some in plastic bags. Various
round, orange-coloured objects are also present. A market stall selling traditional medicines in Bamako, Mali.
Photo by Wolfgang Kaehler/LightRocket/Getty
Amadou is always tapping into a global knowledge of what keeps us alive, a people’s pharmacopoeia honed
over millennia, a repository of recondite wisdom. When we first met, in 2013, Amadou and I travelled with a
family of Fulani cowboys as they led their cattle along a migration route that cut across central Mali. The Fulani
are the largest nomadic ethnic group on Earth, and may have been mobile since man first domesticated the
cow. I had come to Mali because I was working on a book about transhumance – the seasonal migration of
livestock by nomadic peoples – at a time of urbanisation and climate change. I hoped to learn from the Fulani
what it means to live in cycles of separation and reunion.
During the transhumance season, worried that the water in my flask wouldn’t last till the next well, I began to
conserve, and for days drank too little until my thirst condensed into a terrible headache. When Amadou
found out, he pulled from his pocket a small, homunculus-looking nub of myrrh resin wrapped in plastic torn
from a shopping bag, set it to smoulder in the red-hot nest of a wire brazier, and taught me to lean over it to
inhale the smoke.
Traditional doctors in China have used myrrh for centuries to treat arthritis and fractures; India’s ayurvedic
healers recognise its anti-inflammatory powers and effectiveness against coronary artery diseases; ancient
Egyptians used myrrh as an antiseptic. The self-taught American herbalist Samuel Thomson, in the 19th
century, used a mixture of brandy, cayenne and myrrh to ‘remove pain, prevent mortification, and promote a
natural heat’. He describes these and other uses of myrrh in a book he titled, exhaustively, New Guide to
Health; or, Botanic Family Physician: Containing a Complete System of Practice, Upon a Plan Entirely New;
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With a Description of the Vegetables Made Use of, and Directions for Preparing and Administering Them to
Cure Disease; to Which Is Prefixed a Narrative of the Life and Medical Discoveries of the Author (1822). The
21st-century French botanist Michel Arbonnier recommends myrrh as a soporific, a tranquiliser and a
treatment against gastric problems. Malians use myrrh as a disinfectant, an anticonvulsant, a dewormer, an
aphrodisiac, an antimalarial and a treatment for migraines. In the Malian bush, Commiphora africana, African
myrrh, is always at your fingertips: it grows everywhere, almost with a ubiquitous presence.
At one point or another, we all knew something about how to heal ourselves using the plants and animals that
surround us, at least somewhat. We treated pain with willow bark and terminated pregnancies with
abortifacient herbs. We treated insomnia with lettuce and halitosis with parsley – according to a 10th-century
cookbook from Baghdad, which devotes an entire chapter to the humoral properties of different vegetables,
demonstrating an esoteric understanding of medicinal plants.

15. In the pre-conflict era of Djenné, what specific professional engagements characterized Amadou Gano’s
vocational pursuits before martial disturbances necessitated his shift to alternative occupational roles?
A. Gano’s pre-war endeavors were confined to agrarian activities and bovine herding, adopted as post-war
exigencies emerged.
B. Gano engaged primarily as a tour guide and interpreter, which defined his professional life prior to the
disruptive impact of war, compelling him to adapt.
C. Initially a market stallholder, Gano’s professional evolution led him to become a tour guide and interpreter
before wartime circumstances dictated a shift.
D. Gano’s pre-conflict professional life revolved around teaching and local historiography, disrupted by ensuing
martial events.

16. Which statement most accurately encapsulates the pre-war existence of Amadou Gano, as described in the
passage?
A. Before the outbreak of the war, Amadou Gano had achieved considerable success as a tour guide and
interpreter; however, the onset of conflict forced him to undertake a dramatic transformation in his
professional life, necessitating a substantial diversification of his roles to include agriculture and other trades
to effectively support his extensive familial network amidst the resulting adversities.
B. Amadou’s life prior to the war was distinguished by a vibrant entrepreneurial spirit, allowing him to
seamlessly engage in a variety of professions such as masonry and motorcycle repair, while concurrently
providing significant support to his large family despite the disruptions and challenges imposed by the war.
C. In the period leading up to the war, Amadou Gano primarily engaged in agricultural activities, and his
eventual transition to roles such as tour guiding and interpreting emerged as a reluctant but necessary
response to the marked decline in tourism within central Mali, indicating a notable shift in his professional
focus.
D. Despite the profound disruptions caused by the war, Amadou Gano managed to maintain a stable career as
a tour guide and interpreter until the conflict ultimately necessitated a deliberate shift towards farming and
other diverse trades, reflecting a strategic adaptation to the evolving circumstances.

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17. How does the historical utilization of myrrh reflect its significance according to the passage?
A. The historical uses of myrrh have been predominantly limited to Western medicinal contexts, where it was
primarily applied to treat conditions such as arthritis and fractures, with its application and relevance in other
cultural or historical settings being notably minimal and underrepresented.
B. The historical significance of myrrh is underscored by its broad application across a wide range of cultural
and medicinal practices throughout various civilizations and historical periods, illustrating its multifaceted
importance and integration into ancient and traditional medicinal systems.
C. The medicinal application of myrrh appears to have been largely restricted to ancient Egyptian practices,
with its relevance and application in modern medical methodologies being limited, reflecting a relatively
narrow scope of historical impact and significance.
D. Myrrh's usage was primarily confined to ancient Egyptian medicine, with its historical engagement in other
cultural or medicinal traditions being sparse, indicating its minimal impact and limited significance in the
broader historical context of medicinal practices.

18. In the context of the passage, what role does the reference to the 10th-century Baghdad cookbook play?
A. The reference to the 10th-century Baghdad cookbook serves to offer a rich historical framework that sheds
light on the development and cultural importance of ancient medicinal practices, reflecting a deep reservoir of
traditional remedies and illustrating their historical continuity and influence.
B. By citing the 10th-century Baghdad cookbook, the passage draws attention to the limitations and often
antiquated nature of historical medicinal knowledge, contrasting it with contemporary scientific advancements
and highlighting the evolution and progression in medical understanding over time.
C. The mention of the 10th-century cookbook illustrates how ancient medicinal practices, as documented in
historical records, have been largely overshadowed by modern medical practices, suggesting a transition in
paradigms and a shift in the predominant methodologies used in contemporary medicine.
D. The 10th-century Baghdad cookbook is referenced to demonstrate its relatively minor historical
contribution to the comprehension of medicinal plants, implying that its relevance and impact on current
medicinal practices are minimal in the broader historical context of medical development.

19. How is the term “pharmacopoeia” utilized in relation to Amadou’s traditional knowledge?
A. “Pharmacopoeia” is used to signify a modern medical reference guide or dictionary that catalogues
contemporary pharmaceutical treatments and their clinical applications, often reflecting the latest
advancements and innovations in the field of medicine.
B. The term “pharmacopoeia” denotes an extensive and historically rich collection of medicinal knowledge,
underscoring the depth, tradition, and cultural heritage of the remedies utilized by Amadou. This term
illustrates how such a collection encompasses a broad spectrum of traditional practices, passed down through
generations, reflecting both practical applications and cultural significance.

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C. “Pharmacopoeia” indicates a specific type of contemporary clinical methodology or practice employed by

Amadou in his traditional medicine approach, suggesting a structured, modern integration of ancient remedies
into current medical frameworks.
D. The term “pharmacopoeia” is used to describe a limited set of traditional remedies, focusing narrowly on a
small subset of Amadou’s overall medicinal knowledge, thereby presenting a restricted view of his broader and
more diverse traditional practices.

20. How does the phrase “cut across” function in the context of describing the Fulani migration route in the
passage?
A. The phrase “cut across” is metaphorically used to convey that the Fulani migration route symbolizes a
profound cultural and historical division within central Mali, suggesting that the migration traverses and
highlights deep-rooted cultural and historical distinctions within the region.
B. “Cut across” describes the physical nature of the Fulani migration route, indicating that it literally traverses
various terrains and regions within central Mali. This phrase emphasizes the geographical span and diverse
landscapes encountered during the migration process.
C. The phrase suggests that the Fulani migration route has an abstract or symbolic quality, representing
cultural and social boundaries rather than a literal geographical path, implying that the significance of the
route lies more in its metaphorical representation than its actual physical journey.
D. “Cut across” is used to illustrate the influence of the migration on local customs and traditions, showing
how the migration path intersects with different aspects of Malian life, emphasizing the interaction between
the migratory movement and the cultural practices it influences.

21. In the passage, how is the phrase “eminent in its field” used to describe Amadou’s traditional knowledge?
A. The phrase “eminent in its field” is utilized to underscore the historical significance and authoritative stature
of Amadou’s traditional knowledge within the broader global medical context, suggesting that his expertise is
highly regarded across various medical traditions and has a prestigious role in the global understanding of
medicinal practices.
B. “Eminent in its field” signifies that Amadou’s traditional knowledge is highly respected and recognized
within specific cultural contexts, illustrating its relevance and authoritative status in traditional healing
practices. This suggests that his expertise holds significant esteem within the local and cultural traditions of
Mali.
C. The term “eminent in its field” refers to the cutting-edge and innovative nature of Amadou’s traditional
knowledge, suggesting that his expertise aligns with modern advancements in medical science and is
considered progressive within contemporary medical research.
D. “Eminent in its field” refers to the specialized and niche status of Amadou’s traditional knowledge,
indicating that while important, it primarily applies to a specific regional context and does not necessarily
impact broader or global medical practices.

Current Affairs Including General Knowledge

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English Language

I.

Mikha’il Mishaqa was a pivotal figure in the 19th-century Arab-Ottoman world, embodying the intricate
interplay between secularism and religious identity. Born in Dayr al-Qamar, Lebanon, Mishaqa moved to
Damietta, Egypt, at the age of 17. Damietta, a bustling port city, was a melting pot of cultures and ideas,
with a population that included Muslims, Christians, Jews, and various European influences. The city's
diverse social fabric and the frequent plague outbreaks profoundly impacted Mishaqa's worldview. He
witnessed a range of responses to the plague, from religious prayers and magical practices to more
rational, medical approaches. This diversity in responses highlighted the inconsistencies in traditional
religious beliefs and fueled his growing skepticism.

In Damietta, Mishaqa was exposed to Enlightenment ideas, particularly through the works translated
into Arabic by the wealthy Christian merchant Basili Fakhr. These translations included the writings of
European thinkers like Constantin-François de Volney, whose book "Ruins of Empire" argued that
natural laws governed human affairs rather than divine intervention. This exposure led Mishaqa to
adopt a deist perspective, believing that religions were man-made constructs designed to control the
masses. He maintained a facade of Catholicism to avoid scandalising his family and community, but
privately, he dismissed all religious doctrines as irrational and superstitious.

Upon returning to Mount Lebanon in 1820, Mishaqa established himself as a prosperous merchant,
banker, and intellectual. He continued his education, delving into medicine and writing an innovative
treatise on Arab music. Despite his intellectual pursuits, Mishaqa remained critical of religious
authorities, often mocking the pretensions of both Christian and Muslim clerics. His iconoclast
tendencies persisted even as he encountered American Protestant missionaries who had recently
arrived in Syria. These missionaries, including Jonas King, viewed the local population as uncivilised and
in need of their brand of religious enlightenment. They often encountered individuals like Mishaqa who
were skeptical of all established religions, which they saw as a form of infidelity.

The Protestant missionaries employed a pragmatic approach, arguing that true Christianity—particularly
Evangelical Protestantism—represented a "golden medium" between superstition and atheism. They
critiqued the irrational aspects of local Christian practices, such as the worship of saints and the belief in
transubstantiation. This approach resonated with Mishaqa, who had long been critical of what he saw as
the irrational elements of traditional religious practices.

In the 1840s, Mishaqa was profoundly influenced by "Evidence of Prophecy," a book by the Scottish
Presbyterian minister Alexander Keith. The book argued that the prophecies in the Bible had been
fulfilled, thereby proving the divine inspiration of the scriptures. The use of rational arguments and
empirical evidence, such as engravings and photographs of biblical ruins, appealed to Mishaqa's
rationalist sensibilities. Convinced by these arguments, Mishaqa publicly converted to Protestantism in
1848, openly criticising the Catholic Church's doctrines as irrational and superstitious. This was a
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significant shift from his earlier deist position, where he had rejected all religious doctrines as man-
made.

Mishaqa's conversion and subsequent writings significantly influenced the emerging Syrian Protestant
community. His works, which included polemics against Catholicism, were widely disseminated and
became part of the broader inter-religious discourse involving Muslims and Catholics. He continued to
advocate for reason as the ultimate standard for judging any belief, whether in scientific inquiry or
religious faith. Mishaqa believed that any faith must be justified by reason, a view that shaped his public
and private life.

Despite his rationalist leanings, Mishaqa did not abandon religion altogether. Instead, he sought to
reconcile faith with reason, advocating for a form of Christianity that he believed was consistent with
rational thought. This rational Christianity guided him through the remainder of his life, even as he
witnessed significant political and social upheavals, such as the 1860 sectarian violence in Damascus,
where he barely escaped with his life.

1. What was the primary catalyst for Mishaqa's escalating doubt during his tenure in
Damietta, and how did this influence his subsequent theological perspectives?
A. The intricate and multifaceted societal framework of Damietta, marked by an array of cultural and
religious traditions, instigated Mishaqa to scrutinize conventional doctrines, ultimately nurturing a
deistic viewpoint that regarded all religions as human fabrications.
B. Mishaqa's recurrent encounters with plague epidemics in Damietta unveiled the inefficacy of religious
explanations, compelling him to adopt Enlightenment philosophies and a rationalist stance that
repudiated religious tenets as illogical.
C. The interactions with diverse European traders in Damietta and their secular lifestyles persuaded
Mishaqa that religious ideologies were intrinsically flawed, steering him towards a skeptical and
rationalist perspective.
D. The intellectual milieu engendered by the translation of European thinkers into Arabic, especially
those by Basili Fakhr, guided Mishaqa to embrace a secular outlook and a critical approach towards
religious doctrines.

2. In what manner did Mishaqa's intellectual pursuits and professional undertakings reflect
his stance on religion and rationality?
A. Mishaqa's engagement as a successful merchant and banker epitomized his pragmatic approach to
life, which paralleled his practical views on the harmonization of religion and reason.

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B. His groundbreaking treatise on Arab music and polemical writings against Catholicism exemplified his
unwavering dedication to integrating reason into every facet of his intellectual and professional
endeavors.
C. Despite his professional achievements, Mishaqa's relentless critique of religious authorities
underscored his continuous struggle to reconcile his rationalist convictions with societal expectations.
D. Mishaqa's involvement in medicine and music, alongside his critiques of religious doctrines,
highlighted his conviction in the supremacy of reason over traditional religious practices.

3. How did Mishaqa's interactions with American Protestant missionaries influence his
religious views and public persona?
A. The missionaries' practical and empirical methodology towards Christianity persuaded Mishaqa to
publicly denounce Catholic doctrines and advocate for a rational form of Protestantism.
B. Although initially resistant to the missionaries' views, Mishaqa eventually accepted their rational
arguments, leading to his public conversion and dissemination of anti-Catholic polemics.
C. The arrival of Protestant missionaries reinforced Mishaqa's skepticism towards all established
religions, yet their rational critique of local practices resonated with his own views.
D. Mishaqa's interactions with the missionaries led him to blend their rational approach with his deist
beliefs, creating a unique form of rational Christianity that he promoted publicly.

4. What does Mishaqa's life exemplify about the nexus between secularism and religious
identity in the 19th-century Arab-Ottoman milieu?
A. Mishaqa's trajectory from skepticism to rational Christianity illuminates the intricate interplay
between secularism and religious identity, demonstrating how intellectual currents shaped personal
beliefs and public life.
B. The dual legacy of Mishaqa's advocacy for rationalism and allegiance to a specific faith underscores
the challenges of reconciling secular and religious forces in a swiftly evolving cultural landscape.
C. His life illustrates the delicate balance individuals navigated between embracing modern, secular
ideas and sustaining religious identities amidst societal and intellectual upheaval.
D. Mishaqa's contributions to both secular public discourse and religious thought exemplify the dynamic
and occasionally contradictory nature of intellectual and religious developments in the region.

5. What literary device is employed in the phrase "the city's diverse social fabric" and what
does it signify about Damietta?
A. The phrase employs a metaphor, comparing the city’s population to a woven fabric, conveying the
intricate and interconnected nature of its diverse communities and highlighting their complexity.
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B. The phrase uses personification, attributing human characteristics to the city, which conveys the
dynamic and living essence of Damietta's population, emphasizing their vibrant interactions.
C. The phrase utilizes synecdoche, using "fabric" to represent the entire community, highlighting the
unity among the diverse groups in Damietta, emphasizing their cohesion and interdependence.
D. The phrase employs a simile, likening the city's population to a fabric, which underscores the
complexity and variety of the cultural influences in Damietta, highlighting their multifaceted
interactions.

6. What literary technique is employed in the phrase "rational Christianity" and what does
it signify about Mishaqa's theological outlook?
A. The phrase "rational Christianity" employs oxymoron, juxtaposing seemingly contradictory concepts
to emphasize Mishaqa's unique synthesis of faith and reason, highlighting the novel integration of these
elements in his belief system.
B. "Rational Christianity" uses juxtaposition to underline the stark contrast between traditional religious
beliefs and Mishaqa's reasoned approach to faith, showcasing the departure from conventional
doctrinal interpretations.
C. The phrase exemplifies a paradox, illustrating the seemingly contradictory yet coexisting elements of
Mishaqa's belief system, thereby underscoring the complexity and dual nature of his theological
perspectives.
D. "Rational Christianity" utilizes an epithet to characterize Mishaqa's faith as one fundamentally rooted
in reason and empirical evidence, emphasizing the logical and evidence-based foundation of his religious
convictions.

7. How is the word "polemic" used to characterize Mishaqa's writings, and what does this
imply about his literary style?
A. The term "polemic" signifies that Mishaqa's writings were profoundly critical and confrontational,
particularly targeting Catholicism, illustrating his aggressive and unyielding literary approach towards
religious doctrines.
B. Polemic suggests that Mishaqa's writings were focused on fostering unity among different religious
groups, emphasizing reconciliation and mutual understanding rather than confrontation or criticism.
C. The use of "polemic" indicates that Mishaqa's writings were peaceful and conciliatory in nature,
aiming to bridge gaps between differing religious viewpoints through gentle persuasion and dialogue.
D. The word "polemic" describes Mishaqa's unbiased and neutral stance in his religious debates,
highlighting his objective and detached analysis of religious doctrines without taking a definitive side.

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II.
TikTok has recently brought attention to the phenomenon of “eyebrow blindness” and other forms of
“beauty blindness,” where individuals seemingly follow makeup trends without considering what
actually suits them. This trend-following behaviour, while not clinically recognized, reflects a broader
psychological tendency to signal affiliation with others, especially influencers. This inclination to align
with popular trends, even at the risk of looking foolish, is rooted in an evolutionary need for social
connection.

Psychologist Pamela B. Rutledge explains that this desire to follow trends is not a character flaw but a
normal aspect of human behaviour. Humans have a fundamental need to belong to social groups, a
concept known as “social connection,” which is considered as essential as basic needs like food and
shelter. Throughout history, humans have relied on group efforts for survival, and this evolutionary trait
has influenced our brains to be highly attuned to social signals.

Social cognition, the mental processes involved in understanding and responding to social cues, plays a
crucial role in how we communicate our social status. This is often done through “identity signaling,”
which includes actions like wearing specific brands or following certain fashion trends. These signals are
not only for others but also help individuals express their sense of belonging or desire to stand out
within a broader cultural context. This dynamic helps explain why specific beauty trends, such as
“Instagram brows,” gain traction. Psychologists note that once a trend becomes mainstream, many
trendsetters move on to new trends to maintain their cutting-edge status.

The allure of trends can also be attributed to an evolutionary tendency to notice the unusual or novel.
Rutledge suggests that our brains are wired to pay attention to things that deviate from the norm,
making us more likely to notice and be drawn to unique trends. This inclination can be described as a
form of mimesis, where individuals replicate what they see to fit in.

While everyone is susceptible to following trends, some groups are more prone than others. Young
people, including tweens, teens, and young adults, are particularly likely to engage in trend-following
behaviours. As these individuals navigate the path to adulthood, they seek ways to express their
individuality, often by affiliating with socially credible in-groups. This drive can lead to participation in
viral trends, even those that may be risky, such as the infamous challenges involving Tide pods or
cinnamon. This behaviour is indicative of a proclivity for trend-following, driven by a need for social
validation.

The teenage brain is still developing, particularly in areas related to social cognition and decision-
making. The prefrontal cortex, which is associated with logical thinking and self-regulation, is the last
part of the brain to mature. This developmental stage contributes to teenagers’ heightened sensitivity
to social cues and their peers’ opinions. The ephemeral nature of trends can amplify this sensitivity, as
fleeting popularity often drives intense but short-lived engagement.

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In contrast, older adults typically have a more established sense of identity and are less influenced by
social cues. However, even adults can experience a strong desire to signal social differentiation. The
concept of a midlife crisis, though debated, suggests that individuals in midlife may become more
sensitive to social rewards and recognition. This increased sensitivity can drive behaviours aimed at
standing out or redefining one’s social identity, whether through fashion, lifestyle choices, or other
means. This drive can be seen as a form of histrionics, where dramatic efforts are made to capture
attention and signal one’s uniqueness.

Social media platforms are not the only arenas where trends emerge and spread. Rutledge points out
that various forms of social signaling, from flags and tattoos to shoulder pads and cars, serve as markers
of identity and group affiliation. These signals can influence decisions in many areas of life, not just in
beauty or fashion. The concept of metonymy can be applied here, where specific symbols represent
broader social affiliations.

Ultimately, whether choosing makeup, a bumper sticker, or a vehicle, our decisions are often influenced
by a deep-seated psychological response to fit in with or stand out from others. This can sometimes
create invidious comparisons, where people feel envy or resentment due to perceived social status
differences.

In conclusion, the phenomenon of following beauty and other trends is a complex interplay of
evolutionary psychology and social dynamics. It reflects our innate desire to connect with others and
communicate our identity, even if it sometimes leads to questionable choices. Understanding this
behaviour can help individuals make more conscious decisions about how they present themselves to
the world, navigating the quotidian aspects of daily life and peregrination of personal style with greater
awareness.

8. How does Pamela B. Rutledge's discourse contextualises the propensity for trend-following in
the framework of human sociocultural behaviours?
A. As an intrinsically detrimental and irreversible character flaw, leading to chronic and severe issues
related to self-esteem and overall mental health deterioration within societal interactions.
B. As an inherently normal and fundamental aspect of human behaviour, deeply rooted in the
evolutionary needs for social integration and community dynamics, which have shaped societal norms.
C. As a distinctly modern phenomenon, exclusively emerging due to the pervasive influence of
contemporary social media platforms and digital interaction modalities among global populations.
D. As an erroneous evolutionary development, which has significantly contributed to widespread social
disconnection, resulting in a notable increase in societal isolation among individuals.

9. Which evolutionary predisposition is highlighted as augmenting the allure of trends within societal
structures?
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A. The nuanced capability to consistently discern and steadfastly adhere to long-term societal standards,
meticulously respecting enduring cultural norms over protracted periods of human sociocultural
evolution, displaying deep-rooted traditionalism.
[Link] deep-seated, culturally ingrained drive to conform to traditional ancestral beauty norms that have
been consistently transmitted across generations through cultural and societal constructs, preserving
historical aesthetics.
C. The instinctual, often unconscious necessity to unwaveringly follow authoritative figures and leaders
without question, irrespective of personal opinions or independent critical thinking processes,
highlighting hierarchical conformity.
D. The inherent evolutionary inclination to meticulously notice and be profoundly drawn to novelty,
unique characteristics, and deviations from well-established norms within social groups, thereby
significantly enhancing the allure of trends.

10. What is Rutledge's perspective on the proliferation of trends beyond social media platforms?
A. Trends are strictly confined to the realm of social media and exert no significant influence or broader
impact on other aspects of individual or societal life, remaining digital phenomena.
[Link] media trends rapidly lose their relevance and significance once they transition into real-world
contexts and everyday life scenarios, diminishing their impact and societal influence.

C. Diverse forms of social signaling, extending beyond the confines of social media, significantly
influence decision-making processes in various areas of individuals' lives, permeating multiple societal
dimensions.
D. Predominantly, social media trends have a harmful and negative impact on personal identity, leading
to a considerable loss of individuality and self-perception, causing social and psychological concerns.

11. What psychological response drives our decisions related to trends according to the passage?
A.A profound psychological response that compels individuals to fit in with or stand out from others in
their social environment, driving trend adoption and social conformity.
[Link] inherent and deeply ingrained disinterest in social comparison and the opinions or behaviours of
others within one's peer group or broader social circle, reflecting individual detachment.
C. A logical and rational assessment of the long-term benefits and potential outcomes associated with
following or ignoring trends within societal contexts, highlighting rational decision-making.
D. A clinical evaluation of social rewards and recognition, influencing decisions related to trends and
personal behaviours within various community dynamics, demonstrating psychological insight.

12. Which interpretation most accurately captures the nuanced implications of the term "invidious
comparisons"?
A. The term is interpreted as comparisons that provoke feelings of inadequacy or insecurity related to
personal appearance or physical attributes, leading to negative self-perception and emotional distress.

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B. It refers to comparisons that create feelings of envy or resentment due to perceived differences in
privilege, which contribute to social discord and heightened emotional tension among individuals.
C. The term denotes evaluations that focus on whether individuals are accepted or valued by society,
inciting feelings of exclusion or inadequacy based on societal approval and acceptance.
D. The term signifies comparisons that trigger negative emotions due to perceived disparities in social
standing, resulting in envy or resentment that fosters societal discontent and fragmentation.

13. How does the passage employ the concept of "metonymy"?

A. To highlight the exaggeration and amplification of social behaviours and their impacts on personal
identity and broader group dynamics within societal constructs, reflecting social complexities.
[Link] draw comparisons between different types of social media platforms and their respective
influences on trend-following behaviours within modern digital contexts, demonstrating digital impact.
[Link] explain that specific symbols, such as flags or tattoos, represent broader social affiliations and
collective identities within various social groups and communities, enhancing social signaling.
D. To describe the long-term psychological and social effects of beauty trends and their impact on
individual self-perception and societal beauty standards, reflecting cultural influence.

14. How is the word "proclivity" used in the passage?

A. As a synonym for a hobby or leisure activity that individuals engage in during their free time for
personal enjoyment and relaxation within their daily routines.
B. To denote a strong natural tendency or inclination towards certain behaviours, particularly in the
context of trend-following and social conformity within communities.
C. To describe a rare and uncommon occurrence or event that significantly deviates from the norm
within social contexts and broader community interactions.
D. To imply a forced action or behaviour that individuals undertake due to external pressures or societal
expectations, regardless of personal preferences or autonomy.

III.

Jessica Hernandez, a licensed social worker and trauma therapist, found herself grappling with profound
grief when her best friend from college died of cancer in April 2020. Due to COVID-19 restrictions, she
could only attend the funeral via Zoom. The isolation imposed by the pandemic intensified her mourning
process, and even as COVID-19 cases declined and restrictions eased, the emotional toll persisted. This
scenario has been common for many who, like Hernandez, have faced explicitly traumatic experiences
during the lockdown. However, even those who did not suffer direct losses or health issues have been
left with a pervasive, lingering sense of unease, manifesting as heightened loneliness, diminished social
capacities, and weakened community bonds. These feelings challenge the idea of simply "returning to
normal," creating an aporia that is difficult to navigate.

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According to a 2022 survey by the American Psychological Association, one-third of Americans felt
overwhelmed by stress most days. This stress, often attributed to the emotional legacy of the pandemic,
is not easily quantifiable but is palpable. Health geographer Jessica Finlay, who has been studying a
cohort of 7,000 older Americans across all 50 states since 2020, observes that many people turned
inward during the pandemic, relying on close friends and family while distancing themselves from the
broader community. This inward focus was a protective measure, yet it has had lasting consequences.
Therapist Naomi Altman explains that fear often leads to simplicity and closure, reducing people's
willingness to connect with others. Even as lockdowns have ended, many Americans find themselves in a
social dilemma, wanting to alleviate loneliness but feeling anxious about re-engaging with society.
Clinical psychologist Robin Fox notes a common conflict among people who desire social interaction but
are hesitant to act on it.

Younger individuals, particularly teens and young adults, appear to be especially affected. In a separate
pilot study, Finlay found that respondents aged 15 to 20 reported the highest levels of loneliness and
isolation. This phenomenon, which Finlay refers to as "social muscle atrophy," reflects a diminished
capacity for social interaction. The disruption of casual, everyday interactions—referred to as "weak
ties"—is particularly concerning. Sociologists have long noted that these weak ties, such as chatting with
a cashier or a neighbor, contribute significantly to life satisfaction and longevity. The loss of these
interactions not only affects individual well-being but also has broader societal implications, potentially
fueling civic discord and political polarization. Finlay points out that many people now find themselves
unable or unwilling to engage with others who hold different views, a stark change from previous levels
of tolerance. This lack of engagement can lead to a *miasma* of misunderstandings and societal
discontent.

The shift to remote work during the pandemic has further complicated social dynamics. While remote
work has been a largely positive development, offering flexibility and convenience, it lacks the
spontaneous interactions and physiological responses that occur in person. Jim Harter, chief scientist for
the workplace at Gallup, emphasizes that technology cannot fully replicate the benefits of face-to-face
interactions. Without intentional efforts to adapt workplace practices, the physical distance inherent in
remote work can lead to emotional distance and isolation among colleagues, contributing to a state of
torpor in workplace dynamics.

The prevailing narrative urging a "return to normal" adds another layer of complexity. Naomi Silverman,
a mental health expert, suggests that this insistence may stem from a collective desire to put the trauma
of the past few years behind us. However, this narrative can alienate those who continue to exercise
caution, such as individuals who still wear masks to protect themselves and others. The pressure to
move on disregards ongoing risks, including potential new waves of COVID-19 infections and the risk of
long COVID, which continues to affect many people. Finlay's research indicates that those still adhering
to COVID-19 precautions often experience increased depression and anxiety, feeling abandoned as the
world seemingly moves on without them. The persistence of these concerns creates an evanescent
sense of normalcy, always just out of reach.

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To address these multifaceted issues, experts emphasize the importance of acknowledging the
widespread trauma experienced during the pandemic. Finlay advocates for revitalizing weak ties
through community programs and initiatives that encourage social interaction. Altman suggests creating
rituals or practices that provide space for individuals to reflect on and process the difficulties they have
faced. Such practices can serve as a modern nostrum, offering some relief for the collective grief and
loss experienced during this period. The challenge lies in finding a balance between moving forward and
honoring the complexities of our recent past, much like uncovering a palimpsest where the old layers
are not completely erased but integrated into the new narrative of our lives.

In reflecting on the past years, it is crucial to acknowledge the lachrymose moments and the
peregrination of emotions that many have undergone. Only by recognizing these experiences can we
begin to build a more resilient and empathetic society, equipped to face future challenges. As we
navigate this quotidian reality, it becomes clear that our collective journey is far from over, and the
lessons learned must not be forgotten. Developing the sitzfleisch to endure the ongoing and future
societal shifts is essential for creating a healthier, more connected community.

15. How does the passage intricately depict the layered nature of Jessica Hernandez's grief within
the unprecedented context of the pandemic, and what broader implications can be drawn for the
understanding of collective trauma across society?

A. The passage meticulously details her personal loss and isolation, indicating that the pandemic
heightened emotional distress universally, subsequently leading to widespread and significant mental
health challenges for the general populace.

B. It portrays her grief as a microcosm of broader societal issues, subtly suggesting that the pandemic's
impact on emotional well-being, while significant for some, may not have been uniformly experienced
across all demographics.
C. The passage underscores that while her grief was intense, similar levels of emotional distress were
also reported in various unrelated contexts, implying that the concept of collective trauma might be
more nuanced and multifaceted than typically acknowledged.
[Link] narrative predominantly focuses on the logistical challenges encountered by Hernandez, such as
attending a virtual funeral, rather than deeply exploring the multifaceted emotional repercussions,
thereby highlighting practical obstacles over psychological impacts.

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16. In what manner does the passage articulate the psychological repercussions of remote work on
employees and the potential long-term ramifications for workplace dynamics and interpersonal
relationships?

A. The passage unequivocally portrays remote work as being entirely beneficial, without acknowledging
any potential negative psychological impacts or downsides, suggesting that it is an optimal working
arrangement.

B. It indicates that the shift to remote work has led to increased productivity and job satisfaction across
the board, with only minimal negative effects, suggesting an overall positive impact on workplace
dynamics.

C. The text conveys that remote work, despite its convenience, lacks the spontaneous, nuanced
emotional connections inherent in face-to-face interactions, which may lead to feelings of isolation and
disengagement among employees over time.

D. The passage advocates for a complete replacement of remote work with traditional in-person work,
arguing that this is necessary to fully restore workplace dynamics and interpersonal connections among
employees.

17. How does the passage critically evaluate the societal response to those who persist in practicing
caution, such as wearing masks, and what does this reveal about public attitudes towards the ongoing
aftermath of the pandemic?
A. The passage underscores the widespread societal discomfort with continuing health precautions,
subtly indicating that support for such cautious behaviors is often limited and those practicing them may
face subtle social pressures.
B. It critiques the societal pressure to abandon such precautions, underscoring a noticeable lack of
empathy and understanding for individuals who continue to exercise caution, thereby revealing a
broader societal discomfort with ongoing health concerns.
C. The passage suggests that there is significant societal tension and discomfort regarding ongoing
health precautions, implying that support for these measures is not as robust as it may appear on the
surface.
D. It implies that while some support remains, the majority of society tends to move on from health
precautions quickly, marginalizing those who still practice caution and highlighting a societal preference
for normalcy over continued vigilance.

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18. In assessing the passage’s discussion on the interplay between the disintegration of weak ties
and the escalation of political polarization, particularly considering the pandemic’s impact on civic
engagement and discourse, which statement most accurately reflects the passage's argument?
A. The passage explores how the weakening of weak ties—evidenced by a reduction in casual
interactions—has contributed to a decrease in political polarization, as the diminished contact with
diverse viewpoints has led to greater mutual understanding.
B. The passage discusses how the collapse of weak ties—marked by fewer casual encounters—has
surprisingly lessened political polarization, attributing this paradox to an increased sense of shared
experience and unity during the pandemic.
C. The passage examines how the erosion of weak ties—illustrated by a decline in informal social
exchanges—has resulted in a more pronounced political polarization, as reduced engagement with
varied perspectives fosters more divisiveness.
D. The passage elaborates on how the breakdown of weak ties—characterized by reduced casual
interactions—has led to an increase in political polarization, as diminished tolerance and lessened
understanding across differing viewpoints become more prevalent.

19. In what manner does the passage articulate the inherent challenges and potential adverse
consequences associated with the prevailing narrative urging a "return to normal," particularly in
relation to ongoing public health and societal risks?
[Link] critically examines the narrative, suggesting that it may overlook continuing risks and impose undue
pressure on individuals, leading them to prematurely abandon precautions, thereby potentially
exacerbating public health issues.
B. The passage subtly questions the narrative's universally accepted and beneficial nature, hinting that
this push to return to normal may simplify the complex and ongoing public health issues and societal
concerns, leading to unaddressed challenges.
C. The text presents the narrative as a rigid call for strict adherence to previous societal norms and
behaviors, implying that any deviation from these established patterns is unwelcome and potentially
problematic.
D. The passage suggests that while the narrative aims for a seamless transition to normalcy, it may
inadvertently ignore significant public health risks and societal issues, thereby complicating the process
and leaving certain critical challenges unaddressed.

20. How does the passage employ the concept of "social muscle atrophy" to elucidate the specific
impacts of the pandemic on the social competencies and interpersonal skills of younger demographics?
A. The passage employs "social muscle atrophy" to highlight that while some younger individuals
experienced limited improvements in certain online social skills, the predominant outcome was a

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notable decline in overall social competencies due to the reduction in face-to-face interactions during
the pandemic.
[Link] concept is employed to indicate that although there was some improvement in online
engagement, the general trend showed a considerable decline in social interaction skills among younger
individuals, due to the absence of routine face-to-face contact.
C. The passage uses "social muscle atrophy" to convey that, despite some advancements in digital
communication skills, there has been a pronounced deterioration in traditional social competencies
among younger people, attributed to the extensive decrease in direct, in-person social experiences.
[Link] describes "social muscle atrophy" as a phenomenon indicating a marked decline in social
competencies and interpersonal skills, particularly among younger demographics, due to the significant
reduction in regular, in-person social interactions during the pandemic.

21. In the context of the passage, how does the usage of the term "sitzfleisch" illuminate the
nuanced requirement for sustained mental resilience and fortitude in navigating prolonged and arduous
societal and personal challenges?

A. The term is employed to denote the specific physical and mental endurance required for engaging in
extended periods of exercise or work, emphasizing the necessity of maintaining both physical and
cognitive stamina over long durations.
B. It is utilized to describe a state of both mental and physical restfulness, highlighting an individual's
capacity to endure extended periods of inactivity and relaxation, thereby underscoring the importance
of balancing effort with sufficient recuperation.
C. The passage uses "sitzfleisch" metaphorically to signify the mental and emotional stamina required to
persevere through prolonged and challenging situations, emphasizing the importance of resilience and
sustained effort in the face of adversity.
D. The term is associated with a deliberate inclination towards avoiding challenges, focusing on an
individual's preference for comfort and ease over the rigors and demands of confronting and
persevering through complex and strenuous situations.

Current Affairs Including General Knowledge

IV.

The Reserve Bank of India (RBI) recently transferred 100 metric tonnes of gold from the UK to domestic
vaults, marking India's largest gold movement since 1991 when gold reserves were pledged to address a
foreign exchange crisis. RBI Governor Shaktikanta Das stated that this transfer was due to sufficient
domestic storage capacity and should not be over-interpreted. Before the transfer, the RBI stored 500
tonnes abroad and 300 tonnes in India. Now, with an even distribution of 400 tonnes each, there’s
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English Language

I.

When an 80,000-pound humpback whale rockets out of the depths, not much can stand in its
way. Brothers Wyatt and Colin Yager recently witnessed evidence of this off the coast of
Odiorne Point in Rye, New Hampshire. They captured the shocking moment a humpback
*breached* and then landed on the back side of a small nearby boat, capsizing the vessel.
While the two people aboard were thrown into the water, neither the people nor the whale
appeared to suffer any injuries.

Given that a group of orcas have been recently documented ramming and capsizing vessels off
the coast of the Iberian Peninsula, the humpback incident has left some online jokingly
wondering if the whales aren’t rising up in revolt.

Alisa Schulman-Janiger, a marine biologist and lead research biologist for the California Killer
Whale Project, assures us that’s not the case. “This was an accident,” she says. “The whale did
not attack the boat.” It was “a collision between a whale 100 percent focused on feeding, and a
fishing boat dead in the water (not making any noise),” she says. “In the video, you can see
schooling fish jumping out of the water, and out of the whale's expanded mouth.”

Why do humpbacks breach? Humpback whales typically feed on small crustaceans, known as
krill, as well as entire schools of fish, such as anchovies, cod, sand lance, and capelin. To catch
fish, the marine mammals sometimes herd their prey to the surface by releasing strategic
curtains of bubbles that trick the fish into believing they’re trapped and have no choice but to
go up. Then, the humpbacks shoot up to the surface with their mouths open, swallowing up
schools of fish in a single gulp. In areas where baitfish (small, fast-breeding species) are
concentrated, “humpback whales will gladly take advantage of the easy meal and may have
little regard for what is on the surface, including boats,” according to a Facebook post from the
New England/Mid-Atlantic department of NOAA Fisheries, “When feeding, humpback whales
can be unpredictable and active at the surface.”

How to stay safe around whales

In this case, Schulman-Janiger says the humpback in question had been observed feeding on
Atlantic menhaden for several days in the Piscataqua River between Maine and New
Hampshire—an unusual occurrence for that area, she notes. The Coast Guard was apparently

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aware of the whale, the only one of its kind in the area, and had even issued notices to
mariners so that they could watch out for it, according to Dianna Schulte, co-founder and
director of research for the Blue Ocean Society for Marine Conservation. All of that said,
Schulman-Janiger says the boat operators appear to have done nothing wrong. Their engine
was off, and they were not trying to interact with the whale. Fortunately, even landing on a
human vessel wasn’t enough to deter the humpback from feasting. Schulman-Janiger notes
that reports from the scene suggested that after the encounter, the whale continued to feed
for another four hours.

At the same time, NOAA advises fishers not to cast lines or troll in areas near humpbacks or
visible bubble netting activity. If a bubble cloud appears while you are already fishing, the
agency recommends trying to remove your lines or gear, carefully, if possible. According to
NOAA, boats should slow to 10 knots in whale hotspots to prevent collisions, allowing for both
you and the whale time to react. “A collision with a vessel or entanglement in fishing lines can
cause serious injuries to the whale and sometimes be fatal. Collisions with whales have also
thrown boaters from vessels and caused serious injuries and even death to people.

To do so, understanding cetology can provide valuable insights into whale behaviour.
Knowledge of hydrodynamics is crucial for understanding how such large animals interact with
their environment. Observations of epipelagic feeding habits offer explanations for these
seemingly erratic encounters. The study of neuroethology helps in comprehending the complex
sensory and neurological processes that guide whale behaviours.

The incident also highlights the importance of avoiding areas where zooplankton and small fish,
the primary food sources for humpbacks, are concentrated. While pelagic species dominate the
open ocean environment, the epibenthic organisms on the sea floor can sometimes affect
whale feeding patterns indirectly. Moreover, the presence of bradycardia in whales during high-
energy feeding moments could influence their behaviour when encountering obstacles like
boats. The study of archaeocetes, ancient whale ancestors, provides a historical perspective
that helps understand modern whale behaviours and adaptations.

1. Which factor most likely contributed to the whale's collision with the boat as described by
Alisa Schulman-Janiger?
A. The interaction between the whale and the boat can be attributed primarily to the whale's
intense focus on feeding, as it was actively hunting and inadvertently collided with the vessel,
which was stationary and noiseless.

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B. The collision resulted from the whale's aggressive behaviour, driven by territorial instincts
which led it to target the nearby boat as a perceived threat, despite the boat's passive
presence.
C. The breach incident was predominantly caused by the whale's strategic maneuvering while
attempting to catch prey, combined with the boat's unexpected movement.
D. The collision occurred because the whale, engaging in a high-energy feeding strategy,
inadvertently struck the boat which was idly floating, not actively engaged in any particular
activity that could have attracted the whale.

2. Given the information about whale feeding patterns, which aspect most significantly
influences the unpredictability of humpback whales at the surface?
A. Humpback whales’ feeding patterns are largely unpredictable due to their variable responses
to the presence of boats and their inconsistent behaviour patterns influenced by the availability
of prey.
B. The unpredictability in humpback whales’ surface behaviour is primarily due to their feeding
strategies that involve using bubble nets and their tendency to respond differently based on
prey density.
C. The primary factor affecting humpback whales' unpredictability is their sporadic feeding
habits, which are influenced by environmental changes rather than specific interactions with
boats.
D. Humpback whales exhibit unpredictable behaviour due to their occasional focus on surface
feeding and the subsequent variation in their interaction with nearby vessels.

3. What is the purpose of the historical perspective provided by the study of archaeocetes in
understanding modern whale behaviours?
A. The historical perspective from archaeocetes is crucial for predicting future whale
behaviours, although this connection is not clearly established in the text.
B. Understanding archaeocetes provides limited relevance to modern whale behaviours, as the
ancient ancestors’ traits have little influence on contemporary whale adaptations and
behaviours.
[Link] study of archaeocetes offers valuable historical insights that help in comprehending the
evolutionary development and adaptations of modern whales, enriching our understanding of
their current behaviours.
D. The study of archaeocetes primarily serves as a comparative tool to contrast ancient and
modern whale behaviours, offering insights into how these species have evolved over time.

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4. Describe the effect of zooplankton and small fish concentrations on whale feeding patterns?
A. The presence of zooplankton and small fish contributes to the unpredictability of whale
feeding patterns, but does not affect their interactions with boats.
B. High concentrations of zooplankton and small fish have no significant impact on whale
feeding patterns, as whales’ behaviour remains consistent regardless of prey density.
C. The effect of zooplankton and small fish concentrations is primarily observed in pelagic
species, with minimal influence on the feeding behaviour of humpback whales.
D. Concentrations of zooplankton and small fish can attract humpback whales, influencing their
feeding patterns and potentially affecting their behaviour towards boats.

5. What does the term "cetology" mean in the context of the passage?
A. "Cetology" refers to the scientific study of cetaceans, including whales, dolphins, and
porpoises, and their behaviours, which is crucial for understanding whale interactions with
boats.
B. "Cetology" denotes the field of study focused on the historical evolution of cetaceans and
their ancient ancestors, rather than their modern behaviours.
C. The term "cetology" is used to describe the study of marine ecosystems and their impact on
cetacean behaviour.
D. "Cetology" refers to the study of whale vocalizations and communication patterns, rather
than their feeding behaviours and interactions with boats.

6. In the phrase "strategic curtains of bubbles," what is the function of the word "strategic"?
A. "Strategic" functions to describe the random and incidental nature of the whale’s bubble
curtains, suggesting a lack of intent in the feeding process.
[Link] word "strategic" is used to emphasize the deliberate and calculated nature of the whale’s
bubble curtain technique, highlighting its purposeful design for trapping prey.
C. In the passage, "strategic" is meant to imply that the bubble curtains are a result of
accidental or coincidental circumstances rather than a planned feeding tactic.
D. The term "strategic" is employed to convey that the bubble curtains are a result of
haphazard or chaotic actions by the whale, underscoring the lack of any structured feeding
behaviour.

7. What does the phrase "complex sensory and neurological processes" signify in the study of
whale behaviour?

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A. The term refers to external environmental factors that influence whale behaviours, rather
than internal sensory and neurological processes.
B. It describes the simple and straightforward mechanisms underlying whale behaviours,
focusing on basic sensory inputs rather than complex processes.
C. The phrase indicates the intricate biological systems involved in guiding whale behaviours,
such as feeding and navigation, which are essential for understanding their actions.
D. The phrase highlights the minimal neurological activity in whales during behavioural studies,
downplaying the complexity of their sensory systems.

II.

One of us – Joanne Hunt (Jo) – has been largely confined to the house for more than a decade,
sometimes bedbound for weeks or months at a time. Jo’s primary diagnoses, hypermobile
Ehlers-Danlos syndrome (hEDS) and myalgic encephalomyelitis/chronic fatigue syndrome
(ME/CFS), mean that her daily activities are severely restricted.
Jo had to wait more than 30 years for a diagnosis of hEDS, characterised by joint instability,
hypermobility and chronic pain. Most clinicians still struggle to know how to treat it, and the
burden has been on Jo to learn about, and figure out, how to manage that condition, which is
considered the most commonly occurring variant of EDS, a group of rare inherited conditions.
One of the roadblocks to Jo’s treatment was lack of knowledge among clinicians, creating a
devastating obstruction to care – often a problem for patients with rare conditions like EDS.
When providers and researchers are able-bodied while patients are disabled, the chasm in lived
experience, motivation and immersion in every last nuance of a condition can often be vast. In
medicine, the traditional model for researching disabilities repeats itself again and again:
nondisabled researchers conduct their studies ‘on’ disabled people as their subjects. While
there may be nothing inherently wrong with this mode of scholarship, it carries limitations that
should be acknowledged. The fact is: patients can have different priorities from clinicians. They
can see things that clinicians may not recognise because they accrue vital first-person
knowledge that comes from living with disability or illness. And they are most certainly
stakeholders in the research outcome of their own disease.
Given all this, it makes sense to encourage more active patient voices in clinical research. As co-
investigators, patients could offer unique insights into their health conditions and ask
penetrating questions about treatments and policies. They could help focus practical attention
on the development of more inclusive and effective health and social interventions.
While this all sounds great in theory, is there any evidence that healthcare could do a better job
if it harnessed the insights and expertise of patients? Patient-researchers are still a novel idea in

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academia, but emerging evidence shows they offer insights that enhance clinical knowledge.
One study in oncology found that investing in patient co-investigators in the design and conduct
of clinical trials yielded a 500-fold return. This was because patients offered recommendations
that improved enrolment, adherence and retention of participants.
One of the first people to pioneer patient-research was Rosamund Snow, who died in 2017,
aged 46. In 2013, she became the first person to obtain a PhD in researching their own
condition: in Snow’s case, type 1 diabetes. Her pathway into research began when a consultant
at her diabetes outpatient clinic in Oxford asked for help to investigate the clinic’s considerable
‘DNA’ (did not attend) rate, resulting in some widely held clinical assumptions being
overturned. For example, pre-existing research on DNA rates across diabetes clinics assumed
that nonattendance caused higher levels of HbA1c (glycosylated haemoglobin, a marker of
blood glucose control) as typically found among nonattenders. However, Snow’s research
suggested that the inverse might be true: some patients with high HbA1c levels did not attend
clinic because they feared clinicians judging their ability to self-manage. The inscrutable nature
of some clinical assumptions was challenged by Snow’s groundbreaking research.
‘We think to look in new places, and we spot discrepancies that doctors take for granted’
The recondite details of Snow’s research unveiled previously overlooked factors in diabetes
management. The meticulous nature of Snow’s work highlighted subtle discrepancies that had
been previously overlooked. While the idea of integrating patient-researchers into clinical
studies may seem chimerical, the epistemic gap between clinicians and patients underscores its
importance. The intractable nature of some conditions like EDS poses significant challenges,
and the effulgent contributions of patient-researchers could illuminate new pathways in clinical
research. Although sycophantic attitudes towards research outcomes that align with
preconceived notions might persist, the prognosticative insights provided by patient-
researchers have the potential to drive more effective treatment strategies. Moreover, the
peregrinate journeys of patients through various treatments and therapies contribute to their
unique insights.

8. Which of the following best encapsulates the primary obstacle faced by Jo in obtaining
effective treatment for her condition?
A. The lack of empirical research on hypermobile Ehlers-Danlos syndrome has prevented the
development of effective treatments, thus leaving Jo reliant on self-management strategies.
B. The lengthy delay in diagnosing hEDS is exacerbated by a broader issue in medical research
where clinicians often overlook the importance of patient-researcher contributions, leading to a
significant gap in treatment efficacy.
C. Jo's inability to access timely care stems from the inherent challenges in managing rare
conditions, combined with a widespread ignorance among clinicians about the specifics of
hEDS.

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D. The traditional medical model, which relies on able-bodied researchers studying disabled
patients as subjects, creates an epistemic barrier that hinders the development of personalized
treatment strategies for conditions like hEDS.

9. What is inferred to be the future of patient-researcher integration in clinical research?

A. It is anticipated that patient-researchers will increasingly play a central role, driving
significant advancements in treatment and research methodologies.
B. The integration of patient-researchers is likely to remain limited due to persistent biases and
resistance within the research community.
C. Future research will focus on developing alternative models that do not rely on patient-
researchers, thereby addressing their potential impact more conservatively.
D. The role of patient-researchers is expected to be supplementary, with minimal impact on
overall research outcomes or clinical practices.

10. Characterize the contributions of patient-researchers to clinical research?

A. Their contributions are considered supplementary, with primary reliance still placed on
conventional research methods and clinical expertise.
B. Patient-researchers are seen as pivotal in uncovering new insights and refining treatment
strategies through their unique perspectives and experiences.
C. Patient-researchers primarily offer feedback on existing research rather than initiating new
research directions or methodologies.
D. They are acknowledged for their role in validating research findings but are not typically
involved in the core research processes or decision-making.

11. What does the passage imply about the traditional research model’s approach to disability
studies?
[Link] model is designed to be inclusive, though it occasionally fails to consider the full
spectrum of disabilities and their impacts.
B. It emphasizes a quantitative approach that prioritizes measurable outcomes over the
qualitative experiences of disabled individuals.
C. The traditional model often overlooks the nuanced experiences of disabled individuals,
resulting in research that may not fully address their needs or priorities.
D. It operates under the assumption that disabled individuals require less nuanced research
approaches compared to able-bodied subjects.

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12. What is the function of the metaphor “the effulgent contributions of patient-researchers” in
the passage?
A. To highlight the impressive and illuminating impact that patient-researchers can have on
clinical research.
B. To describe the overwhelming volume of data produced by patient-researchers in their
studies.
C. To emphasize the brilliant but unsubstantiated claims made by patient-researchers about
their findings.
D. To illustrate the potential for patient-researchers to overshadow traditional research
methods with their insights.

13. What is the rhetorical purpose of using the phrase “recondite details” in relation to Snow’s
research?
[Link] suggest that Snow’s research focused on superficial details that did not significantly impact
clinical practices.
[Link] emphasize the depth and obscurity of Snow’s research findings, which revealed previously
overlooked aspects.
C. To highlight the straightforward nature of Snow’s research, which was easily comprehensible
and applicable.
D. To critique Snow’s research for being overly complex and inaccessible to other researchers
and clinicians.

14. How is the term “intractable” used to describe conditions like EDS?
A. When used to describe conditions, "intractable" denotes a state of being easily adaptable or
flexible, indicating that these conditions can quickly adjust to various treatments or
interventions.
B."Intractable" in this context refers to conditions that are straightforward and easy to manage,
suggesting that they can be resolved with minimal effort and without significant difficulty.
[Link] term "intractable" is applied to describe conditions that are characterized by their
temporary or transient nature, implying that they are short-lived and do not require long-term
management.
D."Intractable" is used to describe conditions that are exceptionally challenging and resistant to
conventional management or treatment approaches, making them persistently difficult to
address or resolve.
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III.

I got the news naked in the New River, in the backwoods of Appalachia. Water slashed against
my skin. The river was closed in by curtains of green, oak trees rippling on both sides of the
bank. The messenger was naked too. She lay on a boulder that jutted out of the water, her hair
willowing out in streams. She made her hands into a gun and aimed it at the sun.
‘Maybe we won’t even notice it.’ She cocked her hands back, as if preparing to fire. ‘Only part
of the pipeline would hit North Carolina. The South Gate. The rest of it is in Virginia.’
But we both knew she was wrong – of course we’d notice it. These mountains, the oldest in
North America, are deeply interconnected. State lines mean nothing to the rivers, the wind
currents, the bats, the toads. Isolationist comfort would not protect us. We both knew this,
belly-up in the river, under the twisting blue sky. Water pushed into my back, between my
shoulder blades, carried here from somewhere else. The current tugged sweat and mud off my
skin, and dragged it downriver.
It’s called the Mountain Valley Pipeline. There’s a gossamer sheen to the name, as if the
creators wanted it to sound idyllic. Like, it’s a pipeline, yes – and sure, we’ll need to clear the
forests – poison the water – divide some communities – but just look at that view!
The Mountain Valley Pipeline is a 303-mile-long incision running from northwestern West
Virginia to southern Virginia, with a proposed extension into central North Carolina. The pipe
itself is 42 inches in diameter, and buried 3 feet underground. It was approved for construction
in October 2017 and was expected to be finished in October 2020, but its progress was slowed
by local opposition, operating both within and outside of the law. Not until June this year was
the pipeline declared complete and the Federal Energy Regulatory Commission approved it to
begin service.
It’s a volatile, dangerous place to insert pipes carrying explosive gas. Supporters of the project
claim that the pipeline will help meet an increased demand for natural gas and provide job
opportunities to people who live in the affected areas. But the numbers don’t add up:
according to the Institute for Energy Economics and Financial Analysis, demand for natural gas
in the region is actually projected to decline from 2019 to 2030. The United States, on the other
hand, is projected to become a global leader in natural gas exports in the next five years –
making it likely that this harvested gas will be shipped overseas. Further, the economic
opportunities presented by this project require specialized workers who are often hired from
out of state, negating any promise of jobs for the people who actually live in the affected areas.
It seems quixotic to think otherwise.
The path of the pipeline tears through steep hills, crossing hundreds of waterways. It also
moves through karst terrain, a landscape made of soft limestone. It has a Swiss cheese-like

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texture, creating an internal filtration system that provides clean water for neighbouring
communities. The fragile rock also makes the area particularly susceptible to landslides and
sinkholes. It’s a volatile, dangerous place to insert pipes carrying explosive gas, and the
porousness of the karst makes the water sources especially vulnerable to contamination. But
beyond all of this – underneath and within every reason to condemn this pipeline – is
something else, something deeper. Something that lives in our bodies.
We wake up knowing what is happening. We go to work knowing what is happening. We eat
dinner knowing what is happening. And yet, so often, we do not notice it. There is a pipeline in
the ground and we do not feel it. There is poison in our mouths and we do not taste it.
Sometimes, it pushes up under other sensations, manifesting as anger or sadness. This
pernicious reality, though barely perceptible, is lugubrious and insidious. The farrago of
promises and dangers, combined with the sycophantic praise of supporters, makes it clear that
the pipeline’s impact is more profound and nefarious than it appears. This subtle intrusion
becomes a vicarious experience for those who merely hear about it, yet its effects ripple
through every aspect of our lives, often in ebullient denials of its true cost. The pipeline’s
inchoate promises are buried deep beneath the surface, much like the pipeline itself.

15. How does the passage characterize the name "Mountain Valley Pipeline"?
A. The name "Mountain Valley Pipeline" is depicted as misleadingly positive, intended to
convey an idyllic and harmless image, which contrasts sharply with the actual negative
impacts.
B. The name "Mountain Valley Pipeline" reflects the project's promise of extensive economic
benefits and regional development, not aligning with the passage’s portrayal of the pipeline as
a beneficial infrastructure project.
C. The passage suggests that the name "Mountain Valley Pipeline" was chosen to highlight the
environmental preservation efforts associated with the project, despite the actual detrimental
effects on the environment.
D. The name "Mountain Valley Pipeline" was a strategic choice to obscure the pipeline’s
controversial nature and to distract from its potential environmental risks and legal troubles.

16. What aspect of the karst terrain does the passage highlight as particularly problematic for
the pipeline’s construction?
A. The karst terrain's susceptibility to environmental degradation and its capacity to filter water
are highlighted as problems due to the risk of contamination and erosion.
B. The karst terrain's soft limestone and porous nature increase the likelihood of landslides and
sinkholes, which could lead to dangerous conditions for the pipeline’s operation and
environmental harm.

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[Link] karst terrain's aesthetic appeal and natural beauty are considered problematic as they
contradict the destructive nature of the pipeline's construction and raise concerns about
environmental preservation.
D. The karst terrain’s complex geology presents difficulties for construction logistics and project
planning, affecting the efficiency of the pipeline's installation.

17. How does the passage convey the contrast between the idealistic portrayal of the pipeline
and its actual consequences?
[Link] passage employs statistical evidence and expert opinions to refute the idealistic portrayal
of the pipeline, emphasizing discrepancies between projected and actual outcomes.
B. The passage contrasts the pipeline's promised benefits with its actual consequences by
presenting a detailed analysis of economic data and environmental studies that debunk the
optimistic projections.
[Link] passage uses vivid imagery and metaphor to juxtapose the seemingly positive attributes
of the pipeline's name with the harsh realities of its environmental and social impact.
D. The passage describes the pipeline’s idealistic portrayal through testimonials from
supporters and contrasts this with critical assessments from local opposition groups,
highlighting the disparity between claims and reality.

18. What underlying theme does the passage suggest about the impact of the pipeline on the
local population?
[Link] passage portrays the local population as fully aware of the pipeline's negative impact,
engaging in robust resistance efforts to mitigate the adverse effects on their environment and
community.
B. The passage suggests that the local population is largely indifferent to the pipeline’s impact,
viewing it as a necessary trade-off for the economic benefits and job creation promised by
supporters.
C. The passage indicates that the local population actively supports the pipeline, believing that
its benefits outweigh any potential environmental or social costs.
[Link] passage implies that the pipeline's impact is insidious, affecting the local population in
ways that are not immediately apparent, manifesting as underlying anger or sadness rather
than direct, observable consequences.

19. What effect does the metaphor “the farrago of promises and dangers” have on the reader’s
perception of the pipeline?

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A. The metaphor creates an image of a confusing and mixed collection of promises and dangers,
reflecting the contradictory nature of the pipeline’s portrayal.
B. It conveys a sense of order and clarity in the pipeline’s promises and dangers, making them
appear straightforward and well-defined.
C. The metaphor suggests that the pipeline’s promises are consistent with its dangers,
presenting a harmonious and balanced view of its impact.
D. It emphasizes the pipeline’s single-minded focus on delivering benefits, minimizing the
complexity of its associated risks.

20. What figure of speech is used in the description of the pipeline’s name as having a
"gossamer sheen"?
[Link] description uses hyperbole to exaggerate the positive connotations associated with the
pipeline’s name, emphasizing its supposed benefits.
[Link] description employs metaphor to compare the pipeline's name to something delicate and
insubstantial, reflecting its misleading nature.
C. The description incorporates personification by attributing human-like qualities to the
pipeline’s name, suggesting it has a certain elegance or charm.
D. The description uses irony to contrast the pleasant name of the pipeline with its actual
harmful impact, highlighting the discrepancy between appearance and reality.

21. How is the term "lugubrious" used to describe the overall mood in the passage?
A. "Lugubrious" is used to indicate a neutral and factual mood, focusing on the technical details
of the pipeline’s construction without emotional undertones.
B. "Lugubrious" describes the overall mood as joyful and optimistic, highlighting the positive
reactions to the pipeline’s benefits and the excitement surrounding its completion.
C. "Lugubrious" is used to convey a sense of sadness and gloom related to the subtle and
pervasive negative effects of the pipeline on the local population and environment.
D. "Lugubrious" refers to a mood of detached analysis, emphasizing the objective and analytical
examination of the pipeline’s impact rather than emotional responses.

Current Affairs including General Knowledge

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English Language

I.

Imagine for a moment that tomorrow we find humans on another planet. It’s an unlikely
scenario to be sure, but you can imagine the theories that people might venture to explain their
existence. They might propose that humans on this other planet descended from ancient
earthlings who in prehistoric times had the technology to travel there. Or that humans on both
planets were planted there by aliens. Or that conditions on the other planet are so similar to
those found on Earth that humans evolved on both planets simultaneously. Then again,
perhaps God created humans on both planets.

As Europeans embarked on great voyages of discovery from the 15th through to the 19th
centuries, they were at a loss to explain how the native peoples they encountered in distant
lands actually got there. Europeans generally assumed that all people descended from Adam
and Eve – a view called monogenism – and so it was unclear how native humans came to exist
in ‘New Worlds’ oceans apart from the original Garden of Eden. What is more, non-Europeans
looked and acted differently. Before Charles Darwin, and for some time after him, there was no
generally accepted of these physical and cultural differences.

The challenge for early moderns, then, was to find a plausible explanation for how physical
differences between humans arose if all humans on Earth descended from Adam and Eve.
Some thinkers, such as the German naturalist Johann Friedrich Blumenbach (1752-1840),
thought that human diversity arose through ‘degeneration’ from the original humans, where
degeneration is caused by environmental features such as what your ancestors ate or the
climate they inhabited.

A more radical way to explain human diversity involved accepting polygenism – the view that
God originally created multiple first human mating pairs besides Adam and Eve. In the
hypothetical scenario above, polygenism is akin to thinking that God created humans on both
planets. As it happens, many influential 19th-century scientists in the United States were
polygenists, turning to the theory as a means of explaining human racial differences –
differences that were front and centre in American life. Proponents of polygenism argued that
racial differences were fixed, some of them recruiting the theory to justify enslaving peoples
whom God had made ‘lesser’.

Scientists like Samuel George Morton (1799-1851), who has been called the father of American
anthropology, and the Swiss-born biologist and geologist Louis Agassiz (1807-73), a professor at
Harvard, used polygenism as a purportedly scientific tool to help explain racial difference.
Agassiz claimed that ‘the differences existing between the races of men are of the same kind as
the differences observed between the different families, genera, and species of monkeys or
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other animals …’ On this view, different races have different physical attributes that correspond
to intellectual and moral characteristics . Hence, for Agassiz there is a hierarchy of races, with
whites superior to all others. Agassiz’s view that racial differences were built into the fabric of
nature by God carried weight with the scientific establishment, and convinced many Harvard
graduates that intelligence and moral goodness were racially determined.

Agassiz and others used polygenism to boost scientific support for slavery, to the extent that, as
the anthropologist Charles Loring Brace points out in ‘Race’ is a Four-Letter Word (2004), their
advocacy became a contributing factor to the American Civil War. Since polygenists understood
races as different species, many, like Josiah Nott, a follower of Morton, believed inter-racial
reproduction would yield less fertile offspring, just as breeding between horses and donkeys
leads to mostly infertile mules. Nott’s article in The Boston Medical and Surgical Journal bore
the telling title: ‘The Mulatto a Hybrid – Probable Extermination of the Two Races if Whites and
Blacks are Allowed to Intermarry’ (1843).

Palimpsest of scientific and theological theories, lachrymose justifications of racial hierarchies

reflected deeper societal conflicts. The exiguous evidence supporting polygenism was often
obscured by phlogistic arguments. The early explanations of human diversity were recondite,
often indulging in antediluvian notions. The cryptic nature of these theories made them difficult
to refute, while their apocryphal aspects were cloaked in an elaborate exegesis.

1. How did early modern Europeans' assumptions about human origins create a problem
for explaining the presence of diverse native peoples in newly discovered lands?

A. Early modern Europeans, believing in monogenism, struggled to reconcile the differences

between native peoples and themselves with the idea that all humans descended from Adam
and Eve, leading to complex theories about human diversity that lacked empirical support.
B. Europeans, adhering to monogenism, faced challenges in explaining the presence of diverse
native populations by attempting to fit these variations into a framework that suggested all
humans originated from a singular ancestral pair.
C. The belief in a singular human origin led Europeans to grapple with how disparate native
groups fit into their conception of human descent from Adam and Eve, prompting them to
develop intricate, often speculative theories that lacked rigorous empirical validation.
D. Monogenism’s implications forced Europeans to devise elaborate and often speculative
theories to account for the diversity of native peoples encountered, which were inconsistent
with the empirical evidence and often inadequately supported.
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2. How did the early modern European commitment to monogenism shape their efforts to
address and rationalize racial differences, according to the passage?

A. The adherence to monogenism led to an expansive acceptance of polygenist explanations as

a more convincing framework for addressing the complexities of racial diversity and
differences.
B. Monogenism prompted Europeans to focus on environmental factors as primary
determinants of racial diversity, thus moving away from racial hierarchies and seeking
explanations grounded in environmental adaptations.
C. The monogenist view instigated Europeans to formulate intricate theological and scientific
models aimed at reconciling the observed physical and cultural variances among different races
while maintaining the belief in a common origin.
D. Monogenism resulted in Europeans largely ignoring the importance of racial differences,
choosing instead to emphasize cultural commonalities and shared human experiences as more
relevant for cross-racial interactions.

3. How did polygenism's application impact scientific views on racial integration and inter-racial
reproduction, as indicated in the passage?
A. Polygenism suggested that racial differences were so significant that inter-racial
reproduction would be problematic, reinforcing segregationist beliefs.
B. Polygenism promoted the idea that racial integration could be beneficial by improving
offspring and reducing societal conflicts, challenging previous segregationist views.
C. Polygenism implied that racial interactions might enhance societal outcomes, leading to a
scientific consensus favoring increased racial integration.
D. Polygenism encouraged the view that deep racial differences made inter-racial reproduction
challenging, thereby supporting segregationist and exclusionary policies.

4. According to the passage, what is implied about the interplay between scientific theories and
societal beliefs during the 19th century?
A. Scientific theories were mostly autonomous from societal beliefs and had negligible impact
on social practices or prevailing cultural attitudes during the 19th century.
B. Societal beliefs played a crucial role in shaping and endorsing scientific theories, often
reinforcing existing biases and prejudices through the acceptance of these theories as scientific
validation.
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C. The rapid adoption of scientific theories by society was significantly influenced by the
prevailing beliefs or practices, leading to a swift and broad acceptance of these theories.
D. The evolution of scientific theories and societal beliefs occurred with minimal
interdependence, with each progressing independently of the other’s developments or shifts.

5. How does the passage use the metaphor of "a palimpsest of scientific and theological
theories"?
A. The metaphor of a palimpsest signifies that the theories are continuously evolving, with
newer ideas constantly overlaying and transforming previous concepts, reflecting an ongoing
dynamic process of change.
B. The metaphor suggests that the theories have become increasingly accurate over time, with
each new layer improving upon and refining previous understandings, leading to a more precise
depiction of human diversity.
C. The metaphor suggests that the theories are characterized by a new and innovative
approach, presenting a novel perspective on human diversity that is free from historical
revisions or preceding ideas.
D. The metaphor implies that the theories are complexly layered, each built upon previous
concepts, where historical revisions have obscured the original meanings, making it difficult to
discern the foundational ideas.

6. How did Johann Friedrich Blumenbach’s concept of 'degeneration' attempt to address the
issue of human diversity?
A. By suggesting that human diversity resulted from divine intervention rather than
environmental factors.
B. By proposing that differences among humans arose due to changes in environmental
conditions and lifestyle over time.
C. By advocating for a unified theory that disregarded racial differences and focused on shared
human traits.
D. By rejecting the idea of human diversity altogether and promoting a monolithic view of
human development.

7. How is “lachrymose” used to describe the justifications for racial hierarchies in the passage?
A. The term "lachrymose" is utilized to highlight the thorough and intricate nature of the
justifications, emphasizing their detailed and elaborate approach to supporting racial
hierarchies.
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B. The use of "lachrymose" characterizes the justifications as imbued with sorrowfulness and a
reflection of the detrimental consequences inherent in upholding racial hierarchies, showing
emotional depth.
C. “Lachrymose” is applied to depict the justifications as being clear, direct, and devoid of
emotional nuances, focusing purely on the factual aspects without any sorrowful undertones.
D. The term indicates that the justifications were celebrated and broadly accepted within
scientific circles, marking them as significant and endorsed without any emotional or sorrowful
context.

II.
In February 1884, the English art critic and polymath John Ruskin took the lectern at the London
Institution for a pair of lectures on the weather. ‘The Storm-Cloud of the Nineteenth Century’
was his invective against a particular ‘wind of darkness’ and ‘plague-cloud’ that, in his estimate,
had begun to envelope Victorian cities only in recent years. He had been taking careful
meteorological measurements, he told a sceptical audience. He railed against the ‘bitterness
and malice’ of the new weather in question; and, perhaps more importantly, about how it
mirrored a certain societal ‘moral gloom’. You could read in us what you could read in the
weather, he suggested.
A painting of a landscape with a blue sea, mountains on the left, and dramatic, swirling clouds
in the sky.
July Thundercloud in the Val d’Aosta (1858) by John Ruskin. Courtesy Wikipedia
It was easy that February, and perhaps easy today, to disregard any alleged winds of darkness
as the ravings of a madman. Clouds are clouds: even if Ruskin’s existed – which was a question
of some contemporaneous debate – it would be untoward to imagine they bore any
relationship with the human psyche. As Brian Dillon observed of the cloud lectures in The Paris
Review in 2019, it can be hard to tell where Ruskin’s ‘bad weather ends and his own ragged,
lugubrious mood begins.’ In 1886, Ruskin suffered a mental breakdown while giving a talk in
Oxford. By the end of his life at the turn of the century, he was widely considered insane. His
ramblings on meteorology and the human spirit aren’t exactly treated with the same gravitas as
his books on J M W Turner.
And yet, for Ruskin, the clouds weren’t just clouds: they were juiced up by a ‘dense
manufacturing mist’, as he’d noted in a diary entry. The plague-clouds embodied the miasma of
the Industrial Revolution; the moral gloom was specifically that which arose from the rapid
societal and environmental changes that were afoot. Ruskin’s era had seen relentless
transformation of pastoral landscapes into industrial hubs. Everything smelled like sulphur and
suffering. Soot-filled air, chemical and human waste, the clamour of machinery – these were
more than just physical nuisances. They were pernicious assaults on the senses, shaping moods
and behaviour in ways that were not yet fully understood.

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A dark, moody painting of an industrial landscape with smokestacks and rooftops, under a
cloudy sky with hints of light in the distance.
Mining Area (1852-1905) by Constantin Meunier. Courtesy Wikipedia
Ruskin believed that the relentless pace of industrialisation, with its cacophony of tools and
sprawling factories and environmental destruction, undermined psychological wellbeing: that
the mind, much like the body, required a healthy social and physical environment to thrive. This
was actually a somewhat new idea. (Isaac Ray, a founder of the American Psychiatric
Association, wouldn’t define the idea of ‘mental hygiene’, the precursor to mental health, until
1893.) Instability in the environment, for Ruskin, begot instability in the mind. One reflected the
other.
More than a century later, as we grapple with a new suite of breakneck environmental changes,
the plague-clouds are again darkly literal. Global average surface temperatures have risen by
about 1.1°C (2°F) since the pre-industrial era, with most of this warming occurring in the past 40
years. Ice is melting; seas are steadily rising; storms are – well, you know this story. And yet,
most frequently, it is still a story of the world out there: the world outside of us. The narrative
of climate change is one of meteorological extremes, economic upheaval and biodiversity
losses. But perhaps it is worth taking a maybe-mad Ruskin seriously. What of our internal
clouds? As the climate crisis warps weather and acidifies oceans and shatters temperature
records with frightening regularity, one is tempted to ask if our minds are changing in kind. Are
they becoming more nefarious, or is the sibilant hum of anxiety merely an apocryphal echo of
our current fears? As the environment remains fumarolic and unpredictable, we might find
ourselves trapped in a funereal state of despair that mirrors Ruskin's own troubled reflection.

8. How does the passage depict Ruskin’s perspective on the relationship between
industrialization and the human psyche?
A. The passage conveys Ruskin’s belief that industrialization had a dual impact on the human
psyche, suggesting that while it introduced innovative advancements that theoretically should
enhance mental states, it paradoxically also fostered a detrimental atmosphere of gloom and
psychological instability.
B. According to the passage, Ruskin perceived industrialization as a benign process that, despite
its environmental repercussions, left the human psyche largely unaffected, emphasizing that
any perceived negative impact was more reflective of his personal discontent rather than
objective reality.
C. The passage outlines Ruskin’s view that industrialization was a purely positive force,
contributing to societal progress without any significant repercussions on mental well-being,
arguing that the supposed psychological effects were largely overstated.
D. The passage describes Ruskin’s perspective that industrialization exacerbated psychological
distress by creating a physically and emotionally toxic environment, suggesting that the
industrial changes directly correlated with the deterioration of mental health.
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9. What critical assessment does Brian Dillon offer regarding Ruskin’s lectures on clouds, as per
the passage?
A. Dillon acknowledges that Ruskin’s lectures on clouds were remarkably innovative and
scientifically rigorous, later validated by modern meteorological studies, thus representing a
progressive approach to understanding weather patterns.
B. Dillon critiques Ruskin’s cloud lectures as insightful yet fundamentally flawed attempts to
correlate weather phenomena with emotional states, reflecting a personal fixation rather than
a scientifically sound approach.
C. Dillon highlights that Ruskin’s analysis of weather and personal mental states often becomes
indistinguishably entangled, suggesting that his cloud lectures were influenced more by his
personal psychological state than by objective meteorological analysis.
D. Dillon observes that Ruskin’s cloud lectures were celebrated during his era for their novelty,
but subsequent evaluations have failed to uphold their initial acclaim, diminishing their impact
in modern meteorological discourse.

10. How does the passage characterize Ruskin's perception of the relationship between
weather and societal mood?
A. The passage illustrates Ruskin’s view that weather phenomena were mere coincidences with
no bearing on human emotions, reflecting an overemphasis on meteorological data that bore
no connection to moral or psychological states. His belief that weather mirrored societal mood
was presented with skepticism, suggesting that he might have been unduly influenced by his
own mental state rather than objective observations.
B. The passage suggests that Ruskin saw weather as an essential and direct reflection of societal
moral decay, with his analysis rooted in both his personal experiences and his meticulous
meteorological observations, which he presented with considerable conviction despite
prevailing skepticism about the validity of his claims.
C. The passage outlines Ruskin’s belief that the weather was an insignificant aspect of human
life, focusing instead on broader environmental and industrial changes, arguing that any
perceived connection between weather and societal mood was purely incidental and
unsubstantiated by empirical evidence.
D. The passage describes Ruskin's contention that weather phenomena were a direct and
unambiguous reflection of the societal moral state, with his arguments supported by both
contemporary scientific understanding and his own introspective insights, though later critics
deemed them excessively speculative.

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11. What fundamental reason does the passage attribute to the skepticism surrounding
Ruskin's ideas?
A. The passage implies that skepticism was driven by Ruskin’s mental instability, which cast
doubt on the coherence and validity of his theories concerning weather and societal mood.
B. The passage suggests that skepticism arose from Ruskin’s radical divergence from established
meteorological theories, challenging prevailing scientific norms and thus facing resistance from
the academic community.
C. The passage notes that skepticism was due to Ruskin’s limited understanding of the broader
societal impacts of industrialization, focusing too narrowly on weather phenomena without
considering larger societal consequences.
D. The passage attributes skepticism to Ruskin’s lack of empirical support and his reliance on
subjective interpretations instead of objective scientific evidence, leading to doubts about the
validity of his ideas.

12. In what manner does the expression “juiced up by a dense manufacturing mist” serve as a
metaphor within the context of the passage?
A. The expression serves to depict, in a rather literal sense, the augmented levels of airborne
pollutants resulting from industrial activities, thereby highlighting the physical transformation
of the surrounding environment due to increased manufacturing processes.
B. The expression is metaphorically utilized to signify the exacerbation of adverse
environmental consequences induced by industrialization, thereby reflecting deeper societal
and moral quandaries associated with the overarching impacts of such technological progress
on human and ecological well-being.
C. The phrase is employed metaphorically to elucidate the artistic and visual dimensions of
industrial settings, showcasing the aesthetic ramifications and sensory experiences brought
about by intense manufacturing operations, despite their underlying detrimental effects.
D. The phrase metaphorically delineates a stark contrast between the inherent beauty of
unspoiled natural landscapes and the harsh, often grim realities imposed by industrial
development, thus underscoring the profound aesthetic and existential dichotomies
engendered by such progress.

13. What role does the phrase “a maybe-mad Ruskin” play within the narrative of the passage?
A. The phrase “a maybe-mad Ruskin” is employed to summarily dismiss Ruskin’s theoretical
contributions as inconsequential and irrational, thereby suggesting that his ideas are
considered obsolete and irrelevant in contemporary discourse.

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B. The phrase is designed to trivialize Ruskin’s scholarly work, reducing it to a mere curiosity
and undermining its significance as a substantial contribution to the fields of meteorology or
psychology.
C. The phrase is used to exalt Ruskin’s peculiarities and present his theoretical propositions as
avant-garde and revolutionary, despite prevailing skepticism, thus emphasizing his eccentricity
as a notable feature rather than a detractor.
D. The phrase functions to consider the possibility of Ruskin’s mental instability while also
contemplating the potential merit of his ideas, thereby reflecting a balanced perspective that
appreciates the complexity of his contributions despite possible eccentricities.

14. How is the term “apocryphal” applied in the passage?

A. The term is used to denote something whose authenticity is questionable or speculative in
nature, thereby suggesting that the subject matter lacks solid verification or reliable
confirmation, reflecting its dubious status.
B. The term “apocryphal” is utilized to characterize something that has gained widespread
acceptance and validation within the relevant discourse, thereby indicating its establishment as
a proven and definitive concept.
C. The term “apocryphal” is applied to refer to a fact that is definitive and established beyond
dispute, thereby highlighting its proven and irrefutable nature within the context of the
discussion.
D. The term is employed to indicate a theory or concept that is positively recognized and firmly
established, thereby suggesting that it holds significant credibility and acceptance within the
relevant academic or intellectual framework.

III.
When I was 23 years old, I lost my silence. Losing something that wasn’t there was way harder
than one might expect. Its weightlessness was replaced by the sound of coins and brushing
metal. In place of emptiness was a ceaseless, resonant and sustained sound that lacked an
origin yet had mass.

Before the silence disappeared, it always punctuated sounds that came with context. The
hurried little steps of a dog greeting someone. The shrill laughter of that slightly annoying
neighbour. The sizzle followed by a deep murmur after plunging into a pool. Silence always
gives in to let noise take its place. That is the constant dance that they share.

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But all at once, when the expected silence was supposed to come back, instead I got a ringing.
Five years later and I still hear it just as I did that first time: a ringing that, ironically, isn’t caused
by anything in the outside world yet whose everlasting presence suggests otherwise.

Tinnitus is what this condition is called. It is similar to the noise you hear after a concert or a
long party, but in some cases, like mine, it doesn’t go away after a day or two. This is precisely
what makes it so frustrating in my opinion. It is not that the sound is particularly dreadful, and
I’m fortunate enough to be someone whose personal whistle still allows them to hear what’s
around. It is a condition that affects 10 to 20 percent of the adult population, and each person
experiences it in a different way, regarding volume and timbre. For someone like me, it’s not
the pain of tinnitus that others might feel, but the sense of powerlessness that makes it so hard
to deal with.

There’s no specific way to treat tinnitus, and no clear cause, either. It can be triggered in a
myriad of ways. Hearing loss, earwax buildup, stress, jaw or neck injuries, ear infections and
chronic illnesses are some of them, yet what causes our senses to perceive a noise that is not
there remains uncertain.

In my case, it was a severe ear infection that left me with an acoustic version of a phantom limb
in my head. In the case of chronic tinnitus, some neural pathways in the brain’s limbic system
and adjacent areas appear to be rearranged. Some are over excited while others appear to be
suppressed which, given that this area of the brain is responsible for consciousness, awareness
and emotional regulation, results in difficulty in evaluating intrusive acoustic signals and
determining whether we should pay attention to them or let them fade into the background.

I remember when I realised that my tinnitus was not going to go away. I became terrified of
enclosed spaces. I couldn’t put my headphones back on, and sleeping was a real struggle. At
night, when everything was still, I would open all the windows near my room trying to focus on
the sound of cars and dogs so that my internal buzzing wouldn’t win. And when it rained, I
couldn’t be happier. The persistent percussion of raindrops against the walls and windows was
like a white-noise marching band that pillowed my senses.

I became fixated with the sound, trying to identify if the pitch or texture changed throughout
the day, even looking for it when external noise wouldn’t let me. When tinnitus settles in
permanently, studies have found a reduction of grey matter and overexcitability in the nucleus
accumbens of some patients. This part of the brain, located in the basal ganglia, is strongly
associated with addiction and depression. This results in strong and mixed emotional responses
to acoustic stimuli.

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The constant background cacophony and acousma of the tinnitus created a sense of
hyperacusis, where even normal sounds seemed exaggerated. My struggle to cope with this
ever-present auditory hallucination led me to seek out somatosensory diversions, as well as
focus on potential changes in the tinnitus's pitch or texture, reflecting a subtle form of
neuroplasticity as my brain adapted to the persistent ringing.

15. What is the primary reason the narrator finds their tinnitus particularly challenging?
A. The constant noise interferes with their ability to enjoy music and social activities, leading to
frustration.
B. The condition is accompanied by a significant loss of auditory sensitivity, complicating daily
interactions and communication.
C. The enduring tinnitus creates a sense of powerlessness and perpetual presence, making it
difficult to find relief from the internal ringing.
D. The primary issue is the lack of any effective medical treatment options available to manage
the condition effectively.

16. According to the passage, which aspect of tinnitus is depicted as the most challenging for
individuals experiencing this condition?
A. The persistent physical discomfort associated with tinnitus, which may manifest as acute or
chronic ear pain, as well as various sensory disturbances within the auditory system that can
exacerbate the overall discomfort.
B. The profound psychological burden imposed by the continuous and intrusive auditory
sensation, which significantly undermines emotional stability and mental health, leading to a
range of psychological issues including anxiety and depression.
C. The considerable difficulty in securing a clear and definitive medical diagnosis or effective
therapeutic intervention for tinnitus, which perpetuates a state of ongoing uncertainty and
frustration among affected individuals.
D. The absence of noticeable variation in the auditory experience of tinnitus over time,
resulting in a monotonous and static perception of the condition that can contribute to a
feeling of stagnation and helplessness.

17. What long-term neurological repercussions of chronic tinnitus does the passage suggest
might be observed?
A. The passage implies that chronic tinnitus may result in a notable reduction in grey matter
density along with heightened excitability in the nucleus accumbens, potentially affecting the
individual's emotional regulation and response.
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B. The passage suggests that chronic tinnitus could potentially lead to a significant reduction in
grey matter density and increased excitability in various brain regions, which might complicate
emotional regulation and cognitive functions.
C. The passage indicates that the condition might cause an expansion in the limbic system's
capacity to manage auditory stimuli, alongside a reduction in emotional variability and
fluctuations experienced by the individual.
D. The passage describes chronic tinnitus as potentially causing alterations in neural pathways,
including a reduction in grey matter and increased excitability, which might influence emotional
responses and overall mental health.

18. Which statement most accurately reflects the narrator's emotional response to their
experience of tinnitus according to the passage?
A. The narrator experiences a profound sense of emotional disturbance and difficulty in
managing their psychological state due to the persistent and intrusive nature of the tinnitus,
leading to significant impacts on their daily life.
B. The narrator deals with ongoing emotional challenges and heightened stress levels caused by
the constant, intrusive tinnitus, which overwhelms their capacity to maintain emotional balance
and stability effectively.
C. The narrator expresses a sense of gratitude for the condition, perceiving it as a means of
enhancing their auditory sensitivity and perceptual abilities, leading to a positive adjustment in
their auditory experience.
D. The narrator demonstrates profound frustration and a feeling of helplessness, exacerbated
by the persistent and invasive nature of the tinnitus, which significantly affects their emotional
state and coping mechanisms.

19. What does the term “phantom limb” metaphorically represent in the context of the
passage?
A. The term “phantom limb” is employed metaphorically to denote a persistent physical
sensation of a limb that no longer exists, arising due to intricate changes in neural processing
and brain perception.
B. In the passage, “phantom limb” symbolically reflects the profound sense of emotional or
psychological absence and loss encountered following a significant and often traumatic life
event or psychological shift.
C. Metaphorically, “phantom limb” illustrates the continual internal auditory experience in the
absence of external auditory stimuli, akin to the persistent ringing of tinnitus described by the
narrator.

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D. The term “phantom limb” metaphorically represents a specific and rare form of auditory
hallucination typically associated with severe psychological disorders and not commonly
experienced by the general population.

20. How is the phrase "a white-noise marching band" used to describe the sound of rain in the
passage?
A. The phrase "a white-noise marching band" is employed to draw a comparison between the
rain’s sound and a harmonious, melodious musical ensemble, emphasizing its pleasing and
rhythmic quality.
B. By likening the rain’s sound to "a white-noise marching band," the passage highlights how
the rain’s rhythmic and structured auditory pattern provides a comforting contrast to the
intrusive and persistent nature of tinnitus.
C. The description "a white-noise marching band" is used to reflect the chaotic and erratic
nature of the rain’s sound, suggesting that it shares qualities with the irregular and disruptive
tinnitus experienced by the narrator.
D. "A white-noise marching band" conveys that the rain’s sound is structured and predictable,
suggesting a sense of comfort and stability that contrasts with the irregular and disturbing
quality of tinnitus.

21. What is the meaning of "acousma" as used in the passage?

A. The term "acousma" refers to a specific type of auditory hallucination involving the
perception of non-existent sounds, which is commonly experienced in conditions like tinnitus.
B. "Acousma" is defined as a medical phenomenon characterized by temporary loss of hearing
resulting from ear infections or similar auditory conditions, rather than an auditory
hallucination.
C. In the context of the passage, "acousma" signifies a therapeutic approach to tinnitus,
involving sound-based interventions designed to mitigate the perception of intrusive noises.
D. The term "acousma" represents a physical sensation of noise perceived in the ear, rather
than an auditory hallucination or auditory condition.

Current Affairs including General Knowledge

IV.
A new portal has been established to streamline the approval process for short-term business
visas for Chinese technicians. This initiative is vital for operationalizing production units and
increasing output within sectors covered by India's flagship Production Linked Incentive
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English Language

I.

I’ve been a student of L.G.B.T.Q. history for more than two decades. Admittedly, “student” is a
bit of a lofty term for a closeted 14-year-old secretly poring over leather bar etiquette and
hanky codes on GeoCities websites, but over time, I’ve developed a solid understanding of gay
history in the United States.
To mark the 50th anniversary of Stonewall, I created a video titled “Who Threw the First Brick
at Stonewall?” Spoiler alert: No one knows for sure who threw it, or even if a literal brick was
thrown. But I aimed to explore why the myth of the first brick persists so strongly in our
collective epistemic.
Those who don’t spend countless hours dissecting RuPaul’s Drag Race might not be aware of
the ubiquity of first brick memes in certain queer online communities. These memes generally
fall into three categories: earnest tributes to L.G.B.T.Q. pioneers (e.g., “Marsha P. Johnson
threw the first brick”), playful diva worship (e.g., “Madonna threw the first brick”), and satirical
critiques of celebrities who overly play the role of queer allies (e.g., “Nick Jonas threw the first
brick”).
I relish the playful first brick memes—my favorite is that Mario Kart’s Toadette threw the first
brick—but the serious claims attributing the brick to figures like Sylvia Rivera or Marsha P.
Johnson gave me cavil. While their contributions to the trans and gay movements are immense,
historical evidence does not support the idea that they initiated the Stonewall rebellion.
It is no surprise that misinformation proliferates online, but why has this particular Stonewall
myth become so intransigent in the queer imagination?
To investigate, I interviewed Stonewall participants, historians of L.G.B.T.Q. history, and
contemporary queer writers. It turns out that the controversy extends beyond the question of
the first brick: Consensus on nearly every detail about Stonewall remains elusive.
Was a brick, cobblestone, or rocks thrown? Was the atmosphere festive or violent? Were
Stonewall patrons mourning Judy Garland’s death that night? The lack of consensus on these
and other questions was striking.
In a way, I found comfort in the historical disagreements among L.G.B.T.Q. people. Filming the
video, I thought, “See? Millennials didn’t invent queer commensurability!”
But I also began to appreciate that these disagreements are pervading to our history. Mark
Segal, who experienced the Stonewall protests and was an early member of the Gay Liberation
Front (G.L.F.), described the G.L.F. as “the most splenetic organization that has ever existed in
the L.G.B.T. community” yet “literally why we have everything that we have today.”
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The G.L.F., the first queer activist organization formed post-Stonewall, was rife with
arguments—about its structure, mission, leadership, and even whether men’s beards were a
masculine insult to women. Yet, this very dysfunction set the stage for a remarkably successful
civil rights movement in the U.S. Within a year of Stonewall, the G.L.F. organized three
simultaneous gay pride marches in three cities and established the first L.G.B.T.Q. community
center and gay youth organization.
This was a revelation to me: disagreement does not necessarily equate to ineffectiveness.
In my community, there is much lamentation about disagreements, with complaints that “we
can’t get anything done because all we do is argue.” Producing this video and speaking with
many L.G.B.T.Q. elders reminded me that separating disagreement from effectiveness is a false
dichotomy.
While G.L.F. arguments were face-to-face, today’s disputes are mediated by algorithms and
social media platforms, influenced by money and capital. After my interviews, I’m more
concerned about the medium of social media than the disagreements themselves.
Fifty years after Stonewall, we’re still debating what happened that night. And that’s the point:
Stonewall was fundamentally about reclaiming narratives from a society that dismissed or
denied our existence. Telling your own story means engaging with others' stories, which can
lead to arguments that might last decades. And that’s perfectly fine.

1. What does the author imply about the role of the "first brick" myth in queer online
communities, and how does it affect historical understanding?
A. The author implies that the "first brick" myth functions as a symbolic representation of
collective memory and communal identity within queer online spaces, serving to underscore
the enduring nature of these narratives despite a lack of concrete historical evidence.
B. The author suggests that the persistence of the "first brick" myth within queer online
communities reflects a broader phenomenon of collective storytelling, where such myths,
despite their historical inaccuracies, contribute significantly to the cultural and social fabric of
the queer community.
C. The author posits that the "first brick" myth primarily functions as a vehicle for playful and
satirical memes, which, although entertaining, do not significantly impact the serious historical
discourse or understanding of the Stonewall events.
D. The author contends that the "first brick" myth serves to distract from more substantive
discussions about Stonewall by creating a false narrative that overshadows the complexities
and uncertainties of the actual historical events.

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2. What is the significance of the author's reflection on historical disagreements within the
L.G.B.T.Q. community, and how does it relate to contemporary debates?
A. The author reflects on historical disagreements within the L.G.B.T.Q. community to highlight
that such conflicts are a longstanding and inherent aspect of social movements, suggesting that
contemporary debates are merely a continuation of this historical pattern and not a novel
issue.
B. The author reflects on these historical disagreements to emphasize that they serve as a
comforting reminder that internal disputes have always existed in social movements, thus
framing contemporary debates as less problematic in comparison to past conflicts.
C. The author uses reflections on historical disagreements to argue that contemporary debates
are significantly more complex and divisive than those of the past, suggesting that modern
disputes are characterized by greater intensity and impact due to the influence of social media
and other external factors.
D. The author reflects on historical disagreements to suggest that they have been largely
resolved over time, thereby portraying contemporary debates as redundant and less
meaningful in the context of the progress achieved by the L.G.B.T.Q. community.

3. What is the author's ultimate perspective on the ongoing debates about Stonewall, and how
does it reflect the broader significance of such discussions?
A. The author’s perspective is that ongoing debates about Stonewall reflect the essential nature
of engaging with multiple narratives, illustrating that these debates are integral to reclaiming
and redefining queer history from a marginalized perspective.
B. The author views ongoing debates about Stonewall as a necessary aspect of the queer
community’s process of reclaiming historical narratives, indicating that such discussions are
crucial for maintaining the relevance and vitality of queer activism.
C. The author sees the ongoing debates about Stonewall as evidence of the continuing
importance of historical accuracy, suggesting that such debates are critical for ensuring that the
queer community’s past is represented truthfully and comprehensively.
D. The author interprets the ongoing debates about Stonewall as indicative of the broader
challenges faced by the queer community in achieving consensus, highlighting that these
discussions are symbolic of the difficulties in reaching agreement on historical matters.

4. In the context of the passage, where the author reflects on the historical debates
surrounding the Stonewall rebellion, the term cavil is used to express a specific nuance. Which
of the following best captures the meaning of cavil as it is used in this context?
A. To vehemently disagree with a fundamental principle or belief, often leading to a public
dispute that garners significant attention and influence.
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B. To make a minor or trivial objection to a detail or aspect of a larger argument, typically

suggesting that the criticism is inconsequential to the overall discourse.
C. To engage in a deep and comprehensive critique of historical narratives, analyzing their
impact on current understanding and highlighting discrepancies in recorded facts.
D. To advocate for a radical reinterpretation of historical events, challenging established
interpretations and proposing alternative theories supported by extensive evidence.

II.

Polycrisis. Metacrisis. Omnicrisis. Permacrisis. Call it what you like. We are immersed in an age
of extreme turbulence and interconnected global threats. The system is starting to flicker –
chronic droughts, melting glaciers, far-Right extremism, AI risk, bioweapons, rising food and
energy prices, rampant viruses, cyberattacks.
The ultimate question hanging over us is whether these multiple crises will contribute to
civilisational breakdown or whether humanity will successfully rise to such challenges and bend
rather than break with the winds of change. It has been commonly argued – from Karl Marx to
Milton Friedman to Steve Jobs – that it is precisely moments of crisis like these that provide
opportunities for transformative change and innovation. Might it be possible to leverage the
instability that appears to threaten us?
The problem is that so often crises fail to bring about fundamental system change, whether it is
the 2008 financial crash or the wildfires and floods of the ongoing climate emergency. So in this
essay, based on my latest book History for Tomorrow: Inspiration from the Past for the Future
of Humanity (2024), I want to explore the exigency under which governments respond
effectively to crises and undertake rapid and radical policy change. What would it take, for
instance, for politicians to stop dithering and take the urgent action required to tackle global
heating?
My motives stem from a palpable sense of frustration. Around two decades ago, when I first
began to grasp the scale of the climate crisis, especially after reading Bill McKibben’s book The
End of Nature (1989), I thought that, if there were just a sufficient number of climate disasters
in a short space of time – like hurricanes hitting Shanghai and New York in the same week as
the river Thames flooded central London – then we might wake up to the crisis. But in the
intervening years I’ve come to realise I was mistaken: there are simply too many reasons for
governments not to act, from the lobbying power of the fossil fuel industry to the pathological
fear of abandoning the goal of everlasting GDP growth.
This sent me on a peregrination to search history for broad patterns of how crises bring about
substantive change. What did I discover? That agile and transformative crisis responses have
usually occurred in four contexts: war, disaster, revolution and disruption. Before delving into
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these – and offering a model of change I call the disruption nexus – it is important to clarify the
meaning of ‘crisis’ itself.
Let’s get one thing straight from the outset: John F Kennedy was wrong when he said that the
Chinese word for ‘crisis’ (wēijī, 危机) is composed of two characters meaning ‘danger’ and
‘opportunity’. The second character, jī (机), is actually closer to meaning ‘change point’ or
‘critical juncture’. This makes it similar to the English word ‘crisis’, which comes from the
ancient Greek krisis, whose verb form, krino, meant to ‘choose’ or ‘decide’ at a critical moment.
In the legal sphere, for example, a krisis was a crucial decision point when someone might be
judged guilty or innocent.
The meaning and application of this concept has evolved over time. For Thomas Paine in the
18th century, a crisis was a threshold moment when a whole political order could be
overturned and where a fundamental moral decision was required, such as whether or not to
support the war for American independence. Karl Marx believed capitalism experienced
inevitable crises, which could result in economic and political rupture. More recently, Malcolm
Gladwell has popularised the idea of a ‘tipping point’ – a similar moment of rapid
transformation or contagion in which a system undergoes large-scale change. In everyday
language, we use the term ‘crisis’ to describe an instance of intense difficulty or danger in
which there is an imperative to act, whether it is a crisis in a marriage or the planetary
ecological crisis.
Apocatastasis, or the restoration of the world to its original state, is often a sui generis concept
that contrasts sharply with the current chaotic reality. The vicissitudes of our age suggest that
rather than a return to a previous ideal, what might be required is a recalcitrance to the old
ways of thinking and acting, challenging the perfidious systems that perpetuate crisis.
Meanwhile, the cacophony of voices arguing for different solutions only adds to the complexity
of the crisis management discourse. And although a fait accompli might seem inevitable, it is
the sine qua non of transformative change to confront these crises with a clear and actionable
plan.

5. According to the passage, what was the initial misconception of the author about the climate
crisis and the response it would provoke?
A. The author initially believed that the severity of climate disasters would automatically
prompt immediate and significant action from governments, but later recognized that
numerous barriers prevented such a response, including political and economic interests.
B. The author thought that an increase in climate disasters would lead to the complete
abandonment of GDP growth goals, but later understood that the fossil fuel industry's lobbying
power was insufficient to prompt meaningful governmental action.
C. The author was initially convinced that governments would act decisively in response to
climate crises, but came to realise that the challenges were exaggerated and that the scale of
the crisis had been overstated.
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D. The author anticipated that a series of severe climate events would unify global leaders in
action, yet later found that the crisis was too abstract for governments to address effectively
due to its lack of immediate relevance.

6. What does the passage suggest about the nature of crises and their potential outcomes?
A. The passage argues that crises inevitably lead to complete societal collapse, regardless of the
system's capacity to adapt or innovate, thereby negating any potential for positive
transformation or fundamental change.
B. The passage implies that while crises may pose significant challenges, they also present
opportunities for transformative change and innovation, contingent on humanity's ability to
effectively respond and adapt to these challenges.
C. The passage asserts that crises are fundamentally destructive and that their outcomes are
predetermined, thus rendering any attempt to leverage them for transformative purposes futile
and unlikely to result in positive systemic change.
D. The passage concludes that crises have minimal impact on the broader societal framework
and that historical evidence shows little to no significant transformation occurring as a result of
such crises, undermining the idea of leveraging instability for change.

7. How does the passage differentiate between the concept of ‘crisis’ and the historical notion
of a ‘tipping point’?
A. The passage indicates that a ‘crisis’ is a gradual process leading to transformation, whereas a
‘tipping point’ represents an abrupt and final shift, thus contrasting their roles in systemic
change.
B. The passage argues that both ‘crisis’ and ‘tipping point’ refer to the same phenomenon of
sudden change, with no meaningful distinction between the two terms in their application or
implications.
C. The passage differentiates by suggesting that a ‘crisis’ involves an urgent need for action and
decision-making, while a ‘tipping point’ signifies a moment of rapid transformation, highlighting
different aspects of change.
D. The passage claims that the ‘crisis’ concept is more applicable to economic contexts, while a
‘tipping point’ is specific to political and social contexts, thus separating their relevance based
on different domains.

8. What does the author imply about the role of historical patterns in understanding
contemporary crises?

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[Link] author implies that historical patterns offer only partial insights into contemporary crises,
highlighting that while some patterns are relevant, many modern crises defy historical
precedents.
B. The author suggests that historical patterns are largely irrelevant to contemporary crises, as
each crisis is fundamentally different and requires a completely new approach.
C. The author argues that historical patterns often mislead contemporary understanding, as the
uniqueness of modern crises means that past responses offer little value for current situations.
D. The author implies that historical patterns are crucial for understanding contemporary crises,
as they provide insights into how crises have historically led to substantial changes and can
inform current responses.

9. How does the passage use the metaphor of a ‘tipping point’ in relation to crisis
management?
A. The metaphor of a ‘tipping point’ is used to illustrate a critical moment of rapid and
significant change that can result from crises, highlighting the potential for systemic shifts if
properly managed.
B. The metaphor of a ‘tipping point’ is employed to describe a moment when crises reach a
state of equilibrium, suggesting that no further significant changes are likely to occur once this
point is reached.
C. The metaphor of a ‘tipping point’ is used to emphasize the gradual and incremental nature of
change, arguing that crises lead to slow and steady transformation rather than abrupt shifts.
D. The metaphor of a ‘tipping point’ is used to indicate that crises tend to revert to their original
state once they reach a critical juncture, negating any potential for long-term change.

10. How does the phrase “the cacophony of voices” affect the reader’s perception of the crisis
management discourse?
[Link] term implies that the discourse is characterized by a harmonious and unified set of views,
indicating a strong consensus and collective agreement on the most appropriate solutions to
the crises at hand.
B. The phrase “the cacophony of voices” suggests that the discourse is overwhelmed by a
variety of conflicting and discordant opinions, creating a complex and challenging environment
for finding effective solutions.

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C. By using the phrase “the cacophony of voices,” it can be inferred that there is a notable
absence of significant debate or differing opinions, which might simplify and streamline the
discourse around crisis management.
D. The phrase conveys that the discourse is remarkably straightforward and uncomplicated,
with minimal noise or confusion, thus suggesting that resolving the crisis issues should be
relatively easy and unproblematic.

11. How is the word ‘recalcitrance’ used in the passage?

A. The term ‘recalcitrance’ is used to describe a passive acceptance of crises, where there is a
notable absence of resistance or active opposition to the issues at hand.
B. In the passage, ‘recalcitrance’ signifies a willingness of governments and institutions to adapt
and respond flexibly to crises, demonstrating their ability to evolve and embrace change
effectively.
C. ‘Recalcitrance’ refers to a stubborn resistance to change and authority within systems,
particularly when these systems fail to effectively address and adapt to the challenges posed by
crises.
D. The word ‘recalcitrance’ denotes a systematic failure to recognize the urgency and severity
of crises, leading to a lack of appropriate intervention or meaningful action in response.

III.

A child of four or five sits colouring at a low table. Memory can be tricky: the image is dim and
rather unstable. But I know that the child is me, and that she’s been caught showing off by her
grandmother, who is looking after her. (Where are the parents? I don’t know.)

‘I’m going to show my mummy and daddy,’ says the little girl, about her picture.
‘They’re not your mummy and daddy,’ says the old woman on the sofa, witchily. ‘You have a
real mummy and daddy somewhere else.’
The child I remember doesn’t show her face; she keeps on colouring. But words have magic
powers. Real… somewhere else. This single sentence sucks the reality out of everything around
her: the red carpet, the blue Formica tabletop, the buttoned upholstery of the sofa on which
her grandmother sits watching her.

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Black-and-white portrait of a young girl with short dark hair and a fringe, wearing a collared
dress, holding a soft toy.
The author, aged two and a half

You could call it a life sentence, for this is the moment in which I learn that I am adopted.

I will repress this memory for decades, and for all the usual reasons. Like every child, I want to
be happy. Still, what makes adoption so through-the-mirror, so literally unheimlich, so ‘un-
homing’, has nothing to do with unhappy families or childhood abuse. Indeed, I suspect the
reason that comparatively few stories of adoptee experience make it to the mainstream is that
this is not classic misery memoir territory. Instead, at its heart are existential questions of
identity, about the foundations of the self.

Children who are adopted must ask themselves ‘Who am I?’ and ‘What does it mean to be
me?’: generally when they’re still too young to manage this kind of world-shifting thought
experiment. And they can never put the experiment aside. This shifty, shifting interplay of
alternative narratives is who they are.

Perhaps inevitably, my grandmother’s revelation is followed by a scene in the bathroom –

maybe that evening, maybe days later – when my child self, having listened to my mother tell
some apparently irrelevant story about how babies grow in tummies, insists in tears: ‘But I am
still really your little girl, aren’t I?’ Searching around, as I will for years to come, for some kind of
inalienability. This I do remember: the bathroom mirror, the cold light.

But of course, there is no inalienability anywhere in the adoption triangle. Adoption is precisely
predicated upon alienability. Within it, everything – name, home, belonging, life chances – can
be negotiated. Which means everything can also be negotiated away. Adoption goes deeper
even than those inalienable – intrinsic – rights that we hold to be part of, and help us to define,
the human individual: self-determination, life, liberty, the pursuit of happiness, and so on.
Adoption says that not even the individual’s identity is intrinsic. Not even, to put it another
way, their individuality itself.
‘Normal’ family life – kids growing up in birth families of whatever form – is scarily
circumstantial
For the child, this total alienability means there’s nothing intrinsic to herself that guarantees
her connection to anyone. What has been chosen can be unchosen. The existential lack of
givenness with which adoptees live is why, for us, adoptive ‘parents’ who return ‘their’ kids to
the system when the going gets tough are more than stories about abuse, they have a kind of
abysmal horror. We don’t just read them with sympathy, they take us apart.
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Still, some biological parents do abandon their kids, or are forced to hand them over to
authorities of various kinds, or prevented by destitution or illness from being able to raise
them. Some die. Their babies get kidnapped by regimes, ‘charities’, people smugglers. Viewed
this way, ‘normal’ family life – kids growing up in birth families of whatever form: step-, half-,
single-parent, gay, IVF, grandparental – is scarily circumstantial. Plus, even within bio families,
no one reposes entirely within the bosom of inalienability. Divorces lead to custody battles;
adult siblings drift apart; parents offer addict offspring tough love.

12. How does the passage characterize the impact of adoption on a child’s sense of self?
A. Adoption as a profoundly transformative event that fundamentally reconfigures the child's
self-concept and destabilizes their previously coherent identity narrative, causing a deep
reevaluation of self-perception.
B. Adoption is depicted as an almost negligible perturbation, where the impact on the child's
self-concept and personal identity is minimal, suggesting that the change is superficial rather
than deeply affecting.
C. Adoption induces a phase of transient disorientation regarding identity, which is expected to
resolve as the child progresses through developmental stages and gains a clearer understanding
of their circumstances.
D. Adoption is represented as a consequential yet manageable transition that modifies the
child’s sense of self to a notable extent, while still preserving the core of their original identity
and self-concept.
13. What is suggested about the portrayal of adoption in mainstream narratives according to
the passage?
A. Mainstream portrayals of adoption are suggested to predominantly focus on themes of
sorrow and victimization, often emphasizing the adoptees' experiences of trauma and neglect,
which could be considered a simplification of the broader adoption experience.
B. Mainstream narratives frequently reduce the complexity of adoption to superficial
depictions, failing to engage with the profound existential dilemmas and nuanced identity
struggles that adoptees may encounter.
C. Mainstream representations of adoption are characterized by their rarity and specialized
nature, implying that these stories are seldom disseminated to a wider audience due to their
esoteric and niche appeal.
D. Adoption is depicted in mainstream narratives with considerable emotional depth and
sophistication, addressing the intricate philosophical and existential questions concerning
identity and belonging in a thorough manner.

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14. What emotional response does the narrator attribute to adoptive parents who return their
children to the system?
A. The narrator characterizes the act of returning adopted children to the system as an
egregious breach of trust, eliciting a profound sense of betrayal and emotional distress that
reverberates far beyond typical expressions of disapproval.
B. The narrator suggests that such actions provoke intense moral indignation, reflecting a
heightened sense of ethical violation and strong disapproval towards the treatment and
ultimate fate of the adoptees involved.
C. The response attributed to the narrator involves a profound sense of abysmal horror,
indicating that the act of returning children to the system triggers an exceptionally deep
emotional reaction characterized by visceral shock and profound distress.
D. The narrator interprets this act as a pragmatic decision, implying that the return of children
to the system is driven primarily by practical necessities rather than being influenced by any
significant emotional considerations.

15. How does the narrator describe the impact of their grandmother’s statement on their
perception of reality?
A. The narrator describes the statement as having no significant impact, asserting that their
perception of reality remains unchanged by the revelation.
B. The narrator indicates that the statement leads to a sublime realization, enhancing their
awareness of the beauty and complexity of their identity.
C. The narrator implies that the statement creates a moment of clarity, allowing them to better
understand their relationship with their grandmother and their adoptive family.
[Link] narrator suggests that the statement causes a profound disorientation, destabilizing their
sense of self and making their surroundings appear less real.

16. What effect does the metaphor of the ‘red carpet, the blue Formica tabletop, the buttoned
upholstery’ have on the reader’s understanding of the passage?
A. The metaphor provides a simplistic and easily relatable depiction of the setting, thereby
simplifying the narrator’s experiences and making them more accessible to the reader by
evoking common and recognizable elements of domestic environments.
B. The metaphor heightens the sense of existential dislocation by juxtaposing the banal,
everyday objects with the significant shift in the narrator’s emotional and psychological state,
thereby emphasizing the profound contrast between the mundane and the narratively
transformative experience.

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C. The metaphor idealizes the narrator’s early environment by romanticizing ordinary details,
suggesting that these elements are imbued with a nostalgic and elevated significance that
highlights the seemingly perfect and picturesque nature of their childhood.
D. The metaphor emphasizes the practical and material aspects of the narrator’s surroundings,
focusing on the concrete and physical details that reflect the material conditions of their
environment without delving into the emotional or symbolic dimensions.

17. How does the passage employ the term ‘misery memoir’ in relation to adoption narratives?
A. The passage employs the term ‘misery memoir’ to highlight a disparity between the
sensationalized narratives often found in such genres and the nuanced complexity of real
adoption experiences, implying that authentic adoption stories are overshadowed by more
dramatic accounts.
B. The term ‘misery memoir’ is utilized to categorize adoption narratives as a specific genre
characterized by an emphasis on the suffering and adversities experienced by adoptees,
reflecting a focus on personal hardship and emotional struggle within these accounts.
C. The term ‘misery memoir’ is invoked to underline the profound emotional and narrative
depth inherent in adoption stories, suggesting that these accounts offer rich, significant insights
into the lived experiences of adoptees.
D. The term ‘misery memoir’ is used to critique the excessive focus on personal suffering within
adoption narratives, arguing that such accounts may lack broader social or contextual
relevance, thus presenting an overly narrow perspective.

19. How does the use of the term ‘verisimilitude’ relate to the passage’s exploration of identity?
A. The term ‘verisimilitude’ is employed to illustrate the perceived gap between the narrator’s
authentic lived experiences and the constructed or perceived aspects of their adopted identity,
thereby emphasizing a disconnect in the representation of their self-concept.
B. In the context of the passage, ‘verisimilitude’ is used to critique the perceived artificiality and
lack of genuine authenticity in the narrator’s adopted identity, suggesting that their sense of
self may be inherently inauthentic or constructed.
C. The term ‘verisimilitude’ highlights the imaginative and speculative nature of the narrator’s
identity, implying that their self-concept is more a product of fantasy or imaginative
reconstruction rather than a reflection of objective reality.
D. The use of ‘verisimilitude’ is intended to underscore the authenticity and realistic portrayal
of the narrator’s adopted identity and personal experiences, affirming that their self-concept is
a genuine and accurate reflection of their lived reality.

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English Language

I.

Recent decades have seen private wealth multiply around the Western world, making us richer
than ever before. A hasty glance at the soaring number of billionaires – some doubling as
international celebrities – prompts the question: are we also living in a time of unparalleled
wealth inequality? Influential scholars have argued that indeed we are, pointing to the rise of
plutonomy, where economic growth is disproportionately driven by the affluent. Their narrative
of a new gilded age paints wealth as an instrument of power and inequality. The 19th-century
era with low taxes and minimal market regulation allowed for unchecked rentierism and capital
accumulation. Then, in the 20th century, the two world wars and austerity measures, along
with progressive taxation policies, diminished the fortunes of the wealthy and reduced wealth
gaps. Since 1980, the orthodoxy continues, a wave of market-friendly policies reversed this
equalising historical trend, boosting capital values and sending the Gini coefficient of wealth
inequality back towards historic highs.

The trouble with the powerful new orthodoxy that tries to explain the history of wealth is that
it doesn’t fully square with reality. New research studies, and more careful inspection of the
previous historical data, paint a picture where the main catalysts for wealth equalisation are
neither the devastations of war nor progressive tax regimes. War and progressive taxation have
had influence, but they cannot count as the main forces that led to wealth inequality falling
dramatically over the past century. The real influences are instead the expansion from below of
asset ownership among everyday citizens, constituted by the rise of homeownership and
pension savings. This popular ownership movement was made possible by institutional
changes, most important democracy, and followed suit by educational reforms, labour laws,
and the technological advancements lifting everyone’s income. As a result, workers became
more productive and better paid, which allowed them to get mortgages to purchase their own
homes; homeownership rates soared in the West from the middle of the century. This
interregnum period saw a temporary but significant reduction in wealth concentration. As
standards of living improved, life spans increased so that people started saving for retirement,
accumulating another important popular asset, thereby reducing the influence of the
oligopsony in the housing market.

Today, the populations of Europe and the United States are substantially richer in terms of real
purchasing-power wealth than ever before. We define wealth as the value of all assets, such as
homes, bank deposits, stocks, and pension funds, less all debts, mainly mortgages. When
counting wealth among all adults, data show that its value has increased more than threefold
since 1980, and nearly 10 times over the past century. Since much of this wealth growth has
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occurred in the types of assets that ordinary people hold – homes and pension savings – wealth
has also become more equally distributed over time. Wealth inequality has decreased
dramatically over the past century and, despite the recent years’ emergence of super-rich
entrepreneurs, wealth concentration has remained at its historically low levels in Europe and
has increased mainly in the US, where hyperglobalization has exacerbated inequalities.

Among scholars in economics and economic history, a new narrative is just beginning to
emerge, one that accentuates this massive rise of middle-class ownership and its implications
for society’s total capital stock and its distribution. Capitalism, it seems, did not result in
boundless inequality, even after the liberalisations of the 1980s and corporate growth in the
globalised era. The key to progress, measured as a combination of wealth growth and falling or
sustained inequality, has been political and institutional change that enabled citizens to become
educated, better paid, and to amass wealth through housing and pension savings. The
parcellation of wealth through homeownership and retirement savings has mitigated some of
the excesses of wealth concentration, despite the pressures of a global technocracy that often
favors the ultra-wealthy.

1. What is the primary assertion put forth by the proponents of the contemporary prevailing
perspective concerning wealth disparities that have emerged over recent decades?
A. That the escalation of wealth disparities is fundamentally attributed to the resurgence of an
economic phenomenon termed "plutonomy," wherein economic expansion is largely driven by
the affluent minority.
B. That the reduction in wealth inequality is predominantly due to historical occurrences, such
as global conflicts and the implementation of progressive taxation, which reallocated resources
across socioeconomic strata.
C. That capitalism, regardless of its ostensibly equitable distribution mechanisms, inevitably
culminates in ever-expanding wealth inequality, notwithstanding any simultaneous growth in
the real purchasing power of consumers.
D. That emerging research has revealed that the intensification of wealth inequality is a
multifaceted phenomenon influenced by a range of complex factors extending beyond merely
market-friendly policies.

2. Which of the following most accurately encapsulates the predominant factor behind the
reduction in wealth disparities over the last century, as articulated by the contemporary
research findings referenced in the passage?
A. The economic fallout induced by the two World Wars, coupled with the implementation of
progressive tax regimes, which restructured the distribution of wealth across different
economic classes.
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B. Institutional reforms that actively promoted the diffusion of asset ownership among the
broader population, such as initiatives aimed at enhancing rates of homeownership and
incentivizing pension savings.
C. The influence of market-affirming policies adopted since the 1980s, which have ostensibly
supported the enhancement of capital values, benefiting wealth concentration in specific
demographics.
D. The increasing concentration of financial resources among the ultra-wealthy, despite
numerous initiatives aimed at democratization and the redistribution of economic gains
through various policy measures.

3. What deduction can be derived about the interplay between technological progress and
wealth allocation based on the passage’s discourse?
A. Technological progress has chiefly contributed to a broadening chasm between affluent
elites and the economically disadvantaged, primarily through the facilitation of hyper-
globalization and deregulated markets.
B. Technological advancements have served to democratize economic benefits by bolstering
productivity levels among ordinary workers, thereby enhancing their capacity for income
generation and wealth accumulation.
C. Technological innovation has played a negligible or minimal role in impacting the equitable or
inequitable distribution of wealth across different social and economic segments of society.
D. The majority of technological changes have disproportionately benefited the upper echelons
of the socioeconomic hierarchy, with relatively little effect on ameliorating overall wealth
inequality.

4. What final inference does the passage draw regarding the correlation between capitalist
economic structures and the patterns of wealth inequality?
A. That capitalist frameworks, notwithstanding various reforms and adaptations, have
invariably led to the perpetuation and intensification of wealth inequality over time, without
exception or reprieve.
B. That capitalist mechanisms inherently facilitate the mitigation of wealth disparities by
creating mechanisms for asset accumulation and economic advancement among the working
classes and broader population.
C. That the correlation is intricate and nuanced, with political and institutional developments
enabling reductions in wealth inequality, which counters the prevailing belief that capitalism
inherently leads to unchecked inequality.

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D. That wealth inequality within capitalist systems is directly attributable to the twin forces of
technological innovation and the liberalization of global trade practices, which shape economic
outcomes.

5. Which rhetorical technique is deployed in the expression "parcellation of wealth," as

employed in the passage?
A. Alliteration, exemplified by the deliberate repetition of the initial consonant 'p' sound, which
serves to emphasize the phonetic harmony and structural rhythm of the phrase, thereby
embedding the concept within the cognitive framework of the reader, ensuring the phrase is
memorable and rhetorically resonant.
B. Euphemism, which involves substituting a less direct or less confrontational term to obscure
the stark realities of wealth inequality, subtly transforming a potentially contentious economic
critique into a more palatable or socially acceptable articulation.
C. Irony, deployed to subtly juxtapose the superficial interpretation of wealth distribution
suggested by the phrase with the underlying socioeconomic complexities it critiques, thereby
reinforcing the disparity between language and reality in a subversive, rhetorical maneuver.
D. Oxymoron, combining seemingly incompatible terms to encapsulate a multifaceted
economic reality, where the tension between conflicting ideas is highlighted, thereby conveying
a deeper, more intricate critique of contemporary economic practices.

6. In what manner does the phrase "soaring number of billionaires" function within the context
of the passage?
A. As a hyperbolic statement that dramatically magnifies the scale of wealth accumulation
among the ultra-wealthy, emphasizing the extraordinary and rapid increase in the number of
billionaires.
B. As a metaphorical construct intended to symbolize the burgeoning growth of financial
institutions, reflecting their expanding influence within the global economic landscape.
C. As an ironic device designed to highlight the incongruity between the enormous wealth held
by a few and the widespread poverty experienced by many in the broader society.
D. As a euphemistic phrase that downplays the gradual yet sustained rise in economic disparity,
masking its severity with more palatable language.

7. How might the term "oligopsony" be defined in the context provided by the passage?
A. A structural market dynamic where an exceedingly limited number of sellers assert
overwhelming influence, particularly in determining the pricing paradigms and competitive
strategies of the overall marketplace, thereby consolidating power within their small cohort.
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B. A situational market anomaly distinguished by a considerably large assemblage of consumer

demand agents, juxtaposed against a limited supply chain managed by a few powerful entities
that control the distribution of goods or services.
C. A market phenomenon wherein a scarce cadre of purchasers wields disproportionate
authority over market operations, decisively shaping prices, terms of trade, and the prevailing
conditions for suppliers, thus distorting traditional supply-demand dynamics in their favor.
D. An exclusive commercial domain wherein a solitary vendor exercises unilateral dominion
over the availability, cost mechanisms, and overall distribution channels of commodities or
services, effectively eliminating competitive forces.

II.

Here’s the quandary when it comes to AI: have we found our way to salvation, a portal to an
era of convenience and luxury heretofore unknown? Or have we met our undoing, a dystopia
that will decimate society as we know it? These contradictions are at least partly due to another
– somewhat latent – contradiction. We are fascinated by AI’s outputs (the what) at a superficial
level but are often disenchanted if we dig a bit deeper, or otherwise try to understand AI’s
process (the how) from an epistemic perspective. This quandary has never been so apparent as
in these times of generative AI. We are enamored by the excellent form of outputs produced by
large language models (LLMs) such as ChatGPT while being worried about the biased and
unrealistic narratives they churn out. Similarly, we find AI art very appealing, while being
concerned by the lack of deeper hermeneutic meaning, not to mention concerns about
plagiarizing the geniuses of yesteryear.

That worries are most pronounced in the sphere of generative AI, which urges us to engage
directly with the tech, is hardly a coincidence. Human-to-human conversations are layered with
multiple levels and types of meanings. Even a simple question such as ‘Shall we have a coffee?’
has several implicit meanings relating to shared information about the time of the day, a latent
intent to have a relaxed conversation, guesses about drink preferences, availability of nearby
shops, and so on and so forth. If we see an artwork titled ‘1970s Vietnam’, we probably expect
that the artist is intending to convey something about life in that country during end-war and
postwar times – a lot goes unsaid while interacting with humans and human outputs. In
contrast, LLMs confront us with human-like responses that lack any deeper ontological
meaning. The dissonance between human-like presentation and machine-like ethos is at the
heart of the AI quandary, too.

Yet it would be wrong to think that AI’s obsession with superficial imitation is recent. The
imitation paradigm has been entrenched in the core of AI right from the start of the discipline.
To unpack and understand how contemporary culture came to applaud an imitation-focused
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technology, we must go back to the very early days of AI’s history and trace its evolution over
the decades through a teleological lens.

Alan Turing (1912-54), widely regarded as the father of AI, is credited with developing the
foundational thoughts of the discipline. While AI has evolved quite dramatically over the 70
years since Turing died, one aspect of his legacy stands firmly at the heart of contemporary AI
deliberations. This is the Turing test, a conceptual test that asks whether a technology can pass
off its output as human, which remains a phronetic issue in evaluating AI.

Imagine a technology engaged in an e-chat with a human – if the technology can fool the
interlocutor to believe that they are chatting with a human, it has won the Turing test. The
chat-based interface that today’s LLMs use has led to the resurgence of interest in the Turing
test within popular culture. Also, the Turing test is so embedded within the contemporary AI
scholarly community as the ultimate test of intelligence that it may even be scandalous to say
that it is only tangential to judging intelligence. Yet that’s exactly what Turing had intended in
his seminal paper that first introduced the test, avoiding any paralogism that might confuse
imitation with true intelligence.

It is noteworthy that Turing had called it the ‘imitation game’. Only later was it christened the
‘Turing test’ by the AI community. We don’t need to go beyond the first paragraph of Turing’s
paper ‘Computing Machinery and Intelligence’ (1950) to understand the divergence between
the ‘imitation game’ and judgement of whether a machine is intelligent. In the opening
paragraph of this paper, Turing asks us to consider the question ‘Can machines think?’ and he
admits how axiomatic this question appears, despite its inherent complexity. An exegesis of this
text reveals how Turing himself was grappling with the gnoseological implications of machine
intelligence, raising more questions than definitive answers.

8. What is the primary contradiction discussed in the passage regarding AI?

A. The contradiction between AI’s superficial appeal and the depth of its underlying processes,
reflecting a fascination with AI's outputs while being disenchanted with its epistemic
complexities and lack of deeper hermeneutic meaning.
B. The inherent contradiction within the Turing test, which questions the authenticity of AI's
outputs versus its actual capacity for true intelligence, juxtaposing human-like responses with
machine ethos and the superficial imitation at the core of AI technology.
C. The discrepancy between the public's admiration for AI's capacity to produce appealing
outputs and the scholarly community's critical view of AI's limited ability to address deeper
philosophical questions and ethical concerns related to machine intelligence.
D. The paradox of generative AI’s ability to mimic human-like responses while failing to provide
substantial, contextually rich interactions that mirror the multifaceted nature of human-to-
human conversations and cultural narratives.

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9. What historical framework does the passage offer concerning the concept of the "imitation
paradigm" within artificial intelligence development?
A. The "imitation paradigm" has consistently been an essential and defining feature of artificial
intelligence since its early conceptualization, emphasizing the replication of human-like
responses over authentic cognition and understanding.
B. The passage implies that the "imitation paradigm" was developed in response to critiques
about AI's lack of creative ingenuity and originality, ultimately becoming a foundational
principle in addressing initial developmental challenges.
C. The trajectory of AI's growth was initially anchored in aspirations to create genuinely
autonomous systems, with the imitation paradigm emerging prominently only after notable
advancements in machine learning methodologies.
D. The "imitation paradigm" is portrayed as a relatively modern development, arising from
contemporary discussions surrounding the ethical dimensions of machines replicating human
behaviours, expressions, and outputs in a digital context.

10. How does the passage delineate the repercussions of AI’s surface-level mimicry on the
authenticity of human-like interactions?
A. AI's surface-level replication of human communication often fails to encapsulate the intricate
layers of meaning and emotional undertones inherent in genuine human dialogue, resulting in a
noticeable dissonance between machine outputs and authentic human exchanges.
B. The passage suggests that while AI’s superficial mimicry of human interaction can simplify
user engagement with technology, it often falls short in replicating the nuanced and
contextually rich aspects of genuine human communication.
C. The passage proposes that AI’s imitation of human interactions is largely adept at replicating
observable human behaviours, although it sometimes lacks the depth required for capturing
underlying emotional and contextual subtleties.
D. AI’s superficial imitation is strategically implemented to emulate human-like exchanges while
deliberately sidestepping the deeper philosophical questions that would involve considerations
of authentic cognitive processing.

11. What does the passage imply about the role of epistemic perspectives in evaluating AI?
A. Epistemic perspectives are crucial because they illuminate the underlying complexities of AI
systems, providing essential insights into how AI processes are aligned with or diverge from
human cognitive understanding.
B. Epistemic perspectives are important because they offer a deeper theoretical framework
that enhances our comprehension of AI beyond its immediate functional outputs, thus
enriching our overall assessment of its capabilities.
C. Epistemic perspectives are significant as they help bridge the gap between AI’s abstract
theoretical foundations and its practical implications, ensuring that evaluations consider both
conceptual and operational aspects.
D. The importance of epistemic perspectives is highlighted by their role in offering a
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comprehensive and precise understanding of AI’s underlying processes, which is essential for
accurate evaluations and informed assessments.

12. Which rhetorical technique is identified in the expression “a portal to an era of convenience
and luxury heretofore unknown”?
A. The expression employs hyperbole by exaggerating the prospective advantages of artificial
intelligence, suggesting a previously unimaginable level of convenience and luxury never before
experienced in human history.
B. The phrase utilizes irony to juxtapose the anticipated benefits of AI technologies with the
actual potential risks and complexities that such advancements may present in practical
applications.
C. The rhetorical strategy used is metaphor, equating AI to a gateway or opening that leads
society into an entirely new epoch characterized by unprecedented convenience and luxurious
living standards.
D. The phrase makes use of alliteration to draw attention to and amplify the repetitive sounds
associated with the overarching themes of convenience and luxury in the context of
technological advancements.

13. What is the significance of the phrase "fool the interlocutor" when applied to the concept of
the Turing Test?
A. The phrase emphasizes the inherent difficulty involved in deceiving a human conversational
partner, highlighting the formidable challenge of passing the Turing Test as a credible measure
of AI's human-like capabilities.
B. It accentuates the apparent simplicity with which AI systems can mislead human users,
implying that the Turing Test is a relatively uncomplicated and straightforward gauge of
artificial intelligence's abilities.
C. The phrase underscores the technological limitations of AI in accurately simulating human
responses, suggesting that the Turing Test may be considered obsolete or inadequate in
contemporary AI evaluation.
D. It conveys the notion that the Turing Test is primarily designed to assess the technical
precision of AI systems rather than their competence in mimicking authentic human behaviour
and dialogue.

14. In what context does the term "gnoseological" apply, as referenced in the passage?
A. The term relates specifically to the domain of epistemology, focusing on the theoretical
investigation of knowledge, its nature, scope, and foundational principles, as explored within
the broader discourse on machine intelligence.
B. It pertains to the practical, real-world implementation and application of artificial intelligence
technologies, particularly in sectors where AI is directly deployed for various commercial and
industrial purposes.
C. The term is concerned with the ethical and moral considerations that arise from the
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development and deployment of machine intelligence, particularly regarding its impact on

human values and decision-making.
D. It refers to the technical aspects related to the structural design, programming, and
operational frameworks of AI systems, focusing on their functional capabilities and limitations.

III.

In late 1949, the West Indian intellectual C L R James sat down in his residence in Compton,
California and, in a burst of creative energy, composed what turned out to be a frightfully
prophetic analysis of the historical fate of democracy in the United States. Titled ‘Notes on
American Civilization,’ the piece was a thick prospectus for a slim book (never started) in which
James promised to show how the Sisyphean task of fulfilling the historical promise of its
unbridled liberalism had prepared the contemporary republic for a Procrustean variant of
totalitarian rule. ‘I trace as carefully as I can the forces making for totalitarianism in modern
American life,’ explained the then little-known radical. ‘I relate them very carefully to the
degradation of human personality under Hitler and under Stalin.’

At the climactic centre of this ominous analysis was the contemporary entertainment industry,
which, James argued, set the stage for a Mephistophelian totalitarian turn through its
projections of fictional heroic gangsters as well as its production of celebrities as real-life
heroes. A manufactured Hollywood heroism, he warned, had the potential to cross over from
popular culture to political rule. ‘By carefully observing the trends in modern popular art, and
the responses of the people, we can see the tendencies which explode into the scatological
caricatures of human existence which appear under totalitarianism.’ Completed in early 1950,
James’s proposal remained underground for decades until it found publication under the
abbreviated title American Civilization in 1993. Four years earlier, the author had passed on
into history as one of the finest minds of the 20th century.

Given the lachrymose din of bookish discussion about the spectacular antidemocratic turn in US
politics in recent years, one would expect mention of American Civilization somewhere
alongside, say, the work of the Frankfurt School. James, after all, stands today as one of the
most renowned, even revered, thinkers in the North Atlantic. A novelist, journalist,
pamphleteer, philosopher, Marxist theoretician, and, in the words of V S Naipaul, ‘impresario of
revolution,’ this West Indian has acquired a posthumous stature in the West that would stun
most people in the region where he was born in 1901. James is to the world of critical intellect
as Brian Charles Lara is to the world of cricket – to use an apt analogy. His obituary in The Times
of London employed the sobriquet ‘Black Plato.’ And, within a year of his death, The C L R
James Journal was established in his name. In the ensuing decades, there has been an
outpouring of books, anthologies, and articles about his life and work, the vast majority coming
out of the United Kingdom and the US, where James spent most of his mature years. A veritable
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‘Jamesian industry’ now thrives in the 21st-century North Atlantic. Yet, for all this First-Worldly
industriousness, or maybe because of it, James’s analysis of totalitarianism in American
Civilization remains ignored.

At the base of this ignorance is a 30-year-old tale of radical misreading. Beginning in the 1990s,
commentaries on American Civilization have erased its concern with the dark cultural politics of
totalitarianism, dismissing the manuscript as quixotic and optimistic, even embarrassingly
romantic. James, according to reviewers, fell for the US with the naive zeal of what Trinidadians
would call a mendicant never-see-come-see. This radical was so dazzled by the North American
republic that his radicalism disappeared once he sat down to write about its history and culture.
In American Civilization, James was ‘enthusing with the greatest passion about the democratic
capacity of the civilization with which he had fallen in love,’ the UK-based historian Bill Schwarz
wrote. In a review for The New Yorker, Paul Berman concurred, describing the work as proof
that ‘James basically loved the United States.’ Yet, far from love and happiness, the manuscript
was inspired, we will see, by a concern with the pusillanimous despair and hopelessness of US
citizens and by a worry about the political portent of these mass feelings.

15. How does C L R James's 1949 analysis, as outlined in the passage, conceptualize the
transformation of American democracy in connection with the development of authoritarian
regimes?

A. Through a detailed exploration of the progressive erosion of democratic values, from liberal
governance towards autocratic rule, underscored by an examination of American media's
cultural and societal impacts over time.

B. By hypothesizing that the unrestrained liberalism inherent in American political culture will
inevitably culminate in a totalitarian framework, supported by a critique of cinematic narratives
and the systemic devaluation of individual identity in oppressive contexts.

C. By centering on the pervasive cultural repercussions of American entertainment on

foundational democratic principles, insinuating that these cultural forces facilitate authoritarian
control, despite being marginalized by traditional political analysis.

D. By attributing the degeneration of democratic norms in the United States to external

ideological pressures, significantly diverging from the internal cultural assessments that are
meticulously unpacked in the manuscript.

16. What interpretation does the passage offer regarding the impact of Hollywood’s portrayal
of heroism on political authority, as analyzed by James?

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A. Hollywood's depiction of heroism is construed as a profound sociopolitical force that

cultivates an environment where the idolization of celebrity status seeps into the structure of
governmental leadership and authority.

B. Hollywood's romanticized version of heroism, according to James, subtly shapes the cultural
landscape, creating a reality in which the fictional and actual admiration for celebrities merges
seamlessly into governance models.

C. James's examination suggests that Hollywood's depiction of heroism influences political

authority by fostering an environment where the aspirational qualities of cinematic heroes
permeate public perceptions of political figures, subtly affecting governance frameworks.

D. Hollywood's heroism is described, as per James, as an immediate catalyst for political chaos,
potentially instigating a rapid evolution toward more autocratic and dictatorial governance
frameworks.

17. How does the passage convey the contemporary relevance of James's critique of American
democracy?

A. It frequently serves as a foundational framework in modern scholarly evaluations and

debates surrounding democratic evolution and decay within the context of Western political
systems.

B. It is seldom referenced or incorporated within mainstream academic or political discourse,

particularly when compared to other prominent texts that address similar themes concerning
American democratic principles.

C. It is generally perceived as antiquated and less pertinent to contemporary intellectual

exchanges on political theory, overshadowed by more current perspectives on democratic
governance.

D. It is consistently cited for its perceptive and critical contributions to current discussions on
pressing political and social issues, reflecting its ongoing relevance in analytical circles.

18. What conceptualization does the passage suggest about the manuscript's perspective on
totalitarianism?

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A. The manuscript is portrayed as primarily a comprehensive critique of authoritarian regimes

globally, with less emphasis on the specific cultural and societal factors within the American
context.

B. The manuscript is criticized for lacking sufficient analytical depth regarding totalitarianism
when juxtaposed against other, more rigorously argued scholarly texts on the topic.

C. The manuscript is presented as an important, albeit early, cautionary exposition concerning

the potential rise of authoritarianism within American societal and political frameworks.

D. The manuscript is dismissed for offering only a cursory analysis of totalitarian dynamics,
failing to engage meaningfully with the particular political landscape of the United States.

19. What position does the passage attribute to James’s writings in relation to the Frankfurt
School’s theoretical contributions?

A. James's writings are considered to extend and complement the critical theories put forth by
the Frankfurt School, particularly in their dissection of cultural and societal phenomena.

B. James's work is depicted as a direct ideological confrontation with the Frankfurt School’s
notions regarding the intersections of democracy, culture, and authoritarianism.

C. James’s perspective is framed as an entirely distinct scholarly endeavor, engaging with

different intellectual traditions, separate from the more prominent Frankfurt School critiques.

D. James’s contributions are regarded as peripheral and less influential when weighed against
the more established and recognized analyses of the Frankfurt School theorists.

20. How is the metaphor of "scatological caricatures" employed within the passage to discuss
the representations within totalitarian regimes?

A. It suggests that authoritarian governments tend to create distorted, exaggerated, and

grotesque depictions of human existence, reflecting a perverse manipulation of social and
political narratives.

B. It intimates that such regimes cultivate sophisticated and aesthetically refined portrayals of
complex societal problems, elevating them to an artistic form that masks their true nature.

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C. It conveys a positive, transformative interpretation of human experience under authoritarian

rule, suggesting that such portrayals can foster enlightenment and deeper societal
understanding.

D. It refers to an approach that is equitable and neutral, providing a balanced and objective
perspective on the profound changes wrought by totalitarian political structures.

21. How does the metaphor “one would expect mention of American Civilization somewhere
alongside” function in the passage concerning James’s critical work?

A. It indicates that James’s critical perspectives ought to have been acknowledged in broader
discussions about democratic decline, given their significant analytical insights and relevance to
the topic.

B. It insinuates that James’s critiques hold no meaningful relevance and therefore should not be
integrated into dialogues centered on political trends or democratic theory.

C. It suggests that James’s writings were excessively complex or intellectually dense, rendering
them unsuitable for inclusion in mainstream discourse on political phenomena.

D. It asserts that James's contributions are widely recognized and continuously referenced
within both scholarly circles and popular discussions concerning political trends.

22. How is the term "lachrymose" utilized within the passage to characterize recent political
discourse?

A. The term is used to describe dialogues that are deeply melancholic and sorrowful, reflecting
a collective sense of despair about the perceived direction of political changes.

B. It is employed to denote a spirit of joy and optimism, suggesting that current political
discussions are characterized by a hopeful outlook on future developments.

C. It implies that current political conversations are marked by a no-nonsense, solution-focused

pragmatism, avoiding emotional or overly sentimental considerations.

D. It suggests that discussions remain entirely objective, devoid of any emotional bias or
leaning, presenting an unprejudiced view of political developments.

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English Language

I.
What happens to the job market when the government raises the minimum wage? For
decades, higher education in the United States has taught economics students to answer this
question by reasoning from nomothetic principles. When the price of something rises, people
tend to buy less of it. Therefore, if the price of labour rises, businesses will choose to ‘buy’ less
of it – meaning they’ll hire fewer people. Students learn that a higher minimum wage means
fewer jobs, assuming ceteris paribus conditions.
But there’s another way to answer the question, and in the early 1990s the economists David
Card and Alan Krueger tried it: they went out and looked. Card and Krueger collected data on
fast-food jobs along the border between New Jersey and Pennsylvania, before and after New
Jersey’s minimum wage increase. The fast-food restaurants on the New Jersey side of the
border were similar to the ones on the Pennsylvania side in nearly every respect, except that
they now had to pay higher wages. Would they hire fewer workers in response?
‘The prediction from conventional economic theory is unambiguous,’ Card and Krueger wrote.
It was also wrong. Fast-food restaurants in New Jersey didn’t hire fewer workers – instead, Card
and Krueger found that employment slightly increased. Their paper set off a hunt for other
‘natural experiments’ that could rigorously test economic theory and – alongside other
research agendas like behavioural economics and the study of endogeneity – transformed the
field.
Over the past 30 years, PhD-level education in economics has become more empirical, more
psychological, and more attuned to the many ways that markets can fail. Introductory
economics courses, however, are not so easy to transform. The scholasticism of big, synoptic
textbooks makes them difficult to overhaul, and once they are adopted as the foundation of
introductory courses, professors and institutions are slow to abandon them. So introductory
economics textbooks have continued to teach that a higher minimum wage leads to fewer
people working – usually as an example of how useful and relevant the simple model of
competitive markets could be. As a result of this lag between what economists know and how
introductory economics is taught, a gulf developed between the way students first encounter
economics and how most leading economists practice it. Students learned about the virtues of
markets, deduced from a few seemingly simple assumptions, without fully considering the
teleology behind those assumptions. Economists and their graduate students, meanwhile,
catalogued more and more ways those assumptions could go wrong, leading to a richer
hermeneutic of economic analysis.
Today, 30 years after Card and Krueger’s paper, economics curriculums around the world
continue to challenge the facile view that students used to learn, in which unfettered markets
work wonders. These changes – like spending more time studying market failures or
emphasizing individuals’ capacity for altruism, not just selfishness – have a political valence
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since conservatives often hide behind the laissez-faire logic of introductory economics. But the
evolution of Econ 101 is not as subversive as it may sound. Instead, it reflects the direction the
wider discipline has taken toward empiricism, considering the ontogenesis of economic thought
and the orthogonalization of various models of economic behaviour. Econ 101 is not changing
to reflect a particular ideology; it is finally catching up to the field it purports to represent,
acknowledging the complex provenance of economic theories and their epiphenomenal
implications in real-world policy.
The shift in economic pedagogy, however, is not without its critics. Some argue that the
increasing complexity and empirical focus of modern economics education, while valuable, risks
losing sight of foundational principles that have long underpinned the discipline. Critics contend
that the emphasis on epiphenomenal phenomena and the intricate hermeneutics of economic
behaviour may obscure the clear, nomothetic laws that offer predictability and clarity in
economic theory.

1. How does the passage articulate the conclusions drawn from the empirical investigation
conducted by Card and Krueger on minimum wage dynamics?
A) They identified empirical anomalies demonstrating that, in specific market scenarios and
economic environments, the anticipated decline in employment due to a minimum wage
increase did not manifest as traditionally predicted by conventional economic theory.
B) They uncovered evidence suggesting that under certain specific conditions, contrary to the
traditional economic belief, an increase in the minimum wage might correlate with an increase
in employment.
C) They discovered that in various instances, particularly in localized economies with unique
demand-supply characteristics, adjustments to minimum wage levels may not directly
correspond to expected employment downturns, thereby defying standard economic
postulations.
D) They found particular cases where, depending on varying market elasticities and the
structural peculiarities of regional labor forces, the increase in minimum wage could potentially
lead to neutral or even positive employment outcomes.

2. Why does the passage imply that empirical research has led to a paradigm shift in the
understanding of labour market dynamics among economists?
A) Empirical research has conclusively confirmed every theoretical economic model, leaving no
room for alternative interpretations or modifications in light of new empirical findings.
B) Empirical research has introduced new datasets that sometimes directly challenge or
contradict long-established economic theories, prompting scholars to develop innovative
analytical approaches.
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C) Empirical research has been co-opted and distorted by partisan ideologies, rendering its
conclusions suspect and its role in economic discourse increasingly controversial and
politicized.
D) Empirical research has been proven irrelevant and insignificant in the context of real-world
economic systems, which continue to operate based on abstract theoretical principles alone.

3. What future trajectory does the passage suggest for the academic discipline of economics,
specifically in the context of educational focus?
A) A regression towards an exclusive emphasis on purely theoretical, classical frameworks and
approaches, disregarding contemporary developments and empirical data-driven
methodologies.
B) An increasing emphasis on empirical research methodologies and the examination of
complex market behaviours that extend beyond traditional theoretical constraints and
assumptions.
C) A redirection towards a more standardized, universally applicable curriculum that prioritizes
established economic doctrines over the messy intricacies of real-world market phenomena.
D) A singular concentration on the foundational principles of microeconomic analysis,
neglecting the broader, interconnected aspects of macroeconomic policy and global economic
interactions.

4. What does the author insinuate by employing the phrase “hide behind the laissez-faire logic
of introductory economics”?
A) Conservative economists strategically rely on oversimplified economic models, avoiding
engagement with the multifaceted and more nuanced aspects of economic discourse and
market analysis.
B) Economists cling to outdated models predominantly because these frameworks are easier to
grasp, thus bypassing the more intricate realities of contemporary economic complexities and
developments.
C) The passage indicates a universal consensus among economists supporting laissez-faire
principles, irrespective of the diverse and often conflicting theoretical schools of thought.
D) Introductory economics courses are portrayed as deliberately misleading, constructing
oversimplified narratives that fail to capture the complexities inherent in real-world economic
interactions.

5. What category of metaphorical language does the phrase “ontogenesis of economic thought”
represent within the context of the passage?
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A) A dead metaphor that, through repeated use over time, has lost its original vividness and
descriptive power, rendering it almost literal rather than figurative.
B) An extended metaphor that elaborates upon a single thematic element, drawing multiple
parallels between economic thought and the biological growth processes of a developing
organism.
C) A structural metaphor that maps the developmental stages of biological ontogenesis onto
the evolutionary progression of economic theories and intellectual paradigms.
D) A mixed metaphor that combines incongruous or incompatible elements, leading to a
somewhat confusing or contradictory composite image within the passage’s broader
argument.

6. What literary device is evident in the phrase “markets can fail,” and what is its contextual
significance in the passage?
A) Hyperbole, employed to dramatically overstate the infrequency of market failures, thereby
underscoring their rarity and relative unlikelihood in practical economic contexts.
B) Personification, attributing human-like qualities to abstract markets, thereby emphasizing
their capacity to operate successfully or unsuccessfully, akin to human agents in economic
scenarios.
C) Irony, used to highlight the unpredictable and often paradoxical nature of economic
outcomes, contrasting expectations with reality in an unexpectedly humorous or thought-
provoking manner.
D) Alliteration, aimed at creating a memorable and rhythmic phrase that enhances the reader’s
retention of the passage’s central argument and key concepts.

7. What inference is made by the application of the term “ontogenesis” to the evolution of
economic thought in the passage?
A) The term is utilized to imply that economic thought remains static and unchanged, lacking
dynamism or adaptability over time and across various intellectual developments.
B) The term suggests that economic thought undergoes continuous development, evolution,
and transformation, much like the biological growth and maturation of a living organism.
C) The term connotes that economic thought is erratic, unpredictable, and devoid of coherent
patterns, mirroring the chaotic tendencies observed in natural phenomena.
D) The term is applied to indicate that economic thought is largely speculative, constructed
upon hypothetical reasoning rather than grounded in empirical reality or data.

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II.

The Hungarian folktale Pretty Maid Ibronka terrified and tantalised me as a child. In the story,
the young Ibronka must tie herself to the devil with string in order to discover important
truths.
The demons of academic philosophy come in familiar guises: exclusivity, hegemony, and
investment in the myth of individual genius. As the ethicist Jill Hernandez notes, philosophy has
been slower to change than many of its sister disciplines in the humanities: ‘It may be a surprise
to many … given that theology and, certainly, religious studies tend to be inclusive, but
philosophy is mostly resistant toward including diverse voices.’ Simultaneously, philosophy has
grown increasingly specialised due to the pressures of professionalisation. Academics zero in on
narrower and narrower topics in order to establish unique niches and, in the process, what was
once a discipline that sought answers to humanity’s most fundamental questions becomes a
jargon-riddled puzzle for a narrow group of insiders, confined within a narrow hermeneutic
circle.
In recent years, ‘canon-expansion’ has been a hot-button topic, as philosophers increasingly
find the exclusivity of the field antithetical to its universal aspirations. As Jay Garfield remarks, it
is as irrational ‘to ignore everything not written in the Eurosphere’ as it would be to ‘only read
philosophy published on Tuesdays.’ And yet, academic philosophy largely has done just that. It
is only in the past few decades that the mainstream has begun to engage seriously with the
work of women and non-Western thinkers, whose texts are often dismissed for not fitting into
the propaedeutic traditions established by Western academia. Often, this endeavour involves
looking beyond the confines of what, historically, has been called ‘philosophy’.
Expanding the canon generally isn’t so simple as resurfacing a ‘standard’ philosophical treatise
in the style of white male contemporaries that happens to have been written by someone
outside this demographic. She had access to instruction that was highly unusual for women
outside her background, which lends her work a ‘standard’ style and structure. To find voices
beyond this elite, we often have to peregrinate beyond this style and structure.
Texts formerly classified as squarely theological have been among the first to attract significant
renewed interest. Female Catholic writers such as Teresa of Ávila or Sor Juana Inés de la Cruz,
whose work had been largely ignored outside theological circles, are now being re-examined
through a philosophical lens, demonstrating a syncretic approach that blends philosophical and
theological inquiry. Likewise, philosophy departments are gradually including more work by
Buddhist philosophers such as Dignāga and Ratnakīrti, whose epistemological contributions
have been of especial recent [Link] the topic of ‘worthiness,’ I am wary of using the term
‘philosophy’ as an honorific. It is crucial that our interest in expanding the canon does not
involve the implication that the ‘philosophical’ confers a degree of rigour over the theological,
literary, etc. To do so would be to engage in a deictic and myopic debate over academic
borders. My motivating question is not what the label of ‘philosophy’ can confer upon these
texts, but what these texts can bring to philosophy. If philosophy seeks insight into the nature
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of such universal topics as reality, morality, art, and knowledge, it must seek input from those
beyond a narrow few. Engaging with theology is a great start, but these authors still largely
represent an elite literate demographic and raise many of the same concerns regarding a
hegemonic, exclusive, and individualistic bent, failing to achieve a truly heteroglossic dialogue.
Moreover, the epistemophilic nature of philosophy should lead us to embrace a more
apophatic approach that acknowledges the limits of what can be known or defined, and
recognize the value of philophronesis, where kindness and tact play a role in philosophical
dialogue. The quest for truth should be understood in a perichoretic manner, where diverse
perspectives are not merely juxtaposed but interwoven, contributing to a richer understanding
of the human condition.

8. Why does the author reference the opinions of ethicist Jill Hernandez in the text?
A) To highlight the significant disparity in the extent of progress achieved within philosophy in
contrast to advancements seen in other humanities fields such as comparative religion and
literary studies.
B) To illustrate that religious studies, historically, have been more persistently exclusive in
nature than philosophy, particularly with regard to the inclusion of diverse ideological
perspectives.
C) To assert that theology and religious studies have undergone a more rapid and extensive
evolution compared to the relatively stagnant development observed in the field of
philosophy.
D) To emphasize that the challenge of achieving inclusivity within the philosophical discipline is
notably distinct and more profound compared to similar challenges faced by other academic
domains.

9. What does the author imply by mentioning the work of Buddhist philosophers like Dignāga
and Ratnakīrti?
A) That the inclusion and recognition of Buddhist philosophical traditions signify a notable shift
towards broader academic acceptance, reflecting a significant change in philosophical
discourse.
B) That the philosophical contributions of figures like Dignāga and Ratnakīrti showcase a unique
mode of inquiry that is gradually being integrated into the mainstream philosophical canon.
C) That the recognition of works by Buddhist philosophers illustrates a growing appreciation
and incorporation of non-Western philosophical traditions into the broader academic
philosophical discourse.

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D) That the ideas of Dignāga and Ratnakīrti are increasingly gaining prominence and being
acknowledged alongside traditional Western philosophical thought in academic discussions.

10. How does the author view the potential impact of non-Western philosophies on traditional
Western philosophical frameworks?
A) As a constructive force that will enhance and broaden the scope of traditional Western
philosophical paradigms by introducing new perspectives and methodologies for
consideration.
B) As an enriching opportunity for Western philosophical discourse to gain new dimensions and
insights through the challenges and perspectives presented by non-Western philosophical
traditions.
C) As a stimulating addition to Western philosophical traditions, adding complexity and
diversity through the introduction of non-Western ideas and arguments into the existing
framework.
D) As a beneficial challenge that will invigorate and diversify traditional Western philosophical
thought by incorporating alternative viewpoints and critical perspectives from non-Western
philosophies.

11. How does the author view the relationship between philosophical discourse and social
power structures?
A) As intricately connected, where philosophical debates often reflect and reinforce prevailing
social hierarchies and power dynamics rather than challenging or altering them.
B) As deeply intertwined, with philosophical discussions frequently mirroring and perpetuating
the existing power structures and social hierarchies that dominate the broader societal
context.
C) As fundamentally intertwined, with philosophy regularly reflecting and reinforcing the
existing power dynamics and hierarchies that shape societal and intellectual discourse.
D) As significantly linked, where philosophical discourse is frequently a reflection of and
contributor to the dominant social power structures and hierarchies within academic and
societal contexts.

12. What figure of speech is used in the sentence "The demons of academic philosophy come in
familiar guises: exclusivity, hegemony, and investment in the myth of individual genius"?
A) As a metaphorical representation, where the term 'demons' symbolizes the negative and
pervasive issues plaguing academic philosophy, such as exclusivity and hegemonic practices.

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B) As a metaphor, where 'demons' metaphorically describe the pervasive and problematic

elements in academic philosophy, such as the dominance of exclusivity and the myth of
individual genius.
C) As a metaphorical device, using 'demons' to represent the underlying and recurring issues
within academic philosophy, including the myth of genius and hegemonic practices.
D) As a metaphor, with 'demons' representing the abstract and persistent problems of
exclusivity and dominance within the realm of academic philosophy.

13. What rhetorical strategy does the author employ by stating, "It is as irrational ‘to ignore
everything not written in the Eurosphere’ as it would be to ‘only read philosophy published on
Tuesdays’”?
A) By employing an analogy that compares the absurdity of ignoring non-European
philosophical works to the equally irrational act of restricting reading to publications only
released on a specific day of the week.
B) Using an analogy, the author compares the irrationality of dismissing non-European texts to
the absurdity of reading only those works published on specific days, emphasizing the illogical
nature of such exclusion.
C) By utilizing an analogy, the author draws a parallel between the irrational act of ignoring all
non-European philosophy and the equally irrational practice of only considering texts published
on certain days.
D) Through analogy, the author illustrates the irrationality of excluding non-European
philosophy by comparing it to the absurdity of reading only texts published on specific days of
the week.

14. What does the term 'perichoretic' imply in the context of philosophical dialogue?
A) The term 'perichoretic' implies a debate characterized by the mutual interpenetration of
ideas, where diverse philosophical perspectives engage with and influence each other
dynamically.
B) In philosophical dialogue, 'perichoretic' refers to a reciprocal exchange where ideas and
perspectives blend and overlap, creating a fluid and interactive intellectual engagement.
C) It denotes a conversation defined by intertwined arguments and shared insights, where
philosophical viewpoints are interdependent and dynamically engage with one another.
D) The term describes a discussion involving interdependent engagement and merging of
viewpoints, suggesting a collaborative and interconnected approach to philosophical inquiry.

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III.
You can’t speak like they spoke. You can’t farm like they farmed. You can’t dance, or heal
wounds, or greet people like they did. In fact, most of the cultural practices your distant
ancestors learned have not reached you. They were lost somewhere along the way – failed
transmissions that never crossed the generational chains of knowledge that connect us to our
past. Those chains, it turns out, can be incredibly brittle, prone to thanatotic decay over time.
Without physical records, cultural knowledge can easily break down and disappear.

Think of the music of Mesopotamia, from around 2000 BCE. The only reason we can still
attempt to play it today is because ancient Sumerians inscribed the notation for their songs into
stone tablets – a paleographic effort that has preserved these ancient sounds. Think of the
hunting techniques of our Palaeolithic ancestors. The only reason we have an idea about what
these techniques involved is because we unearthed their carved weapons and tools, these
artefacts serving as the ergodic remnants of their cultural practices. Museums are filled with
these enduring messages about past cultural practices, coded into artefacts and ruins, or
written onto parchment, papyrus and other kinds of media, forming a hermeneutic bridge to
our past.

These messages can leave us lamenting the uncountable broken chains that separate us from
the past: what might we know if more had been recorded? Surely, if our ancestors had just
given us written instructions on how to speak, farm, cook, dance, and make music, we could
have also learned and transmitted that knowledge. And imagine if they had the recording
devices we have today. With a smartphone, they might have recorded the mundane details of
their lives, describing their skills in a way that could be easily mastered and shared. The
problem, however, is that culture doesn’t always work that way. Not everything can be put into
words. Who hasn’t been frustrated when confronted with recipes instructing you to ‘cook until
done’, ‘simmer until thickened’ or any other equally ambiguous instruction? And who hasn’t
been frustrated when trying to imitate someone demonstrating a skill that requires some
previous experience, some taciturnity of knowledge? Not everything can be understood simply
by watching someone else do it. Some cultural practices can be learned only by doing. They
must be felt – a hypnopompic awakening of understanding that comes only from direct
experience.

This is what makes cultural chains so brittle. It is why instrument makers in Europe can no
longer produce violins like Antonio Stradivarius despite having closely studied the instruments
he made, why builders can no longer replicate the stone-fitting techniques of the Inca despite
having the necessary tools, and why perfume makers can no longer produce ancient perfumes,
despite having the recipes. It is also why I, a French cognitive scientist in my early 30s, am
unable to do many of the things that my ancestors once did, including illuminating manuscripts
with immaculate handwriting, preparing herbal remedies, hunting with a bow, or making flint
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tools. This collective forgetting is anthropophagic in nature, consuming the richness of our
ancestral knowledge.

Though our collective forgetting is enormous, it is mostly unremarkable to those who study the
transmission of culture. What puzzles me, and others who study transmission, is why so much
unwritten knowledge has survived. Despite the brittleness of cultural practices, skills proliferate
with and without records, chaining generation to generation, and binding us to our ancestors in
deep time. This phylogenetic endurance of cultural traits, without reliance on written records,
remains a profound mystery. So how do these practices persist if the paths of transmission are
so brittle? How has anything at all been transmitted without physical records?

Answering these questions will help us understand how much of our current culture could be
transmitted to the future. Though we are living in a time in which cultural knowledge is being
recorded and stored at a higher rate than ever before, there is no guarantee this information
will be effectively transmitted. Optimising cultural transmission, I believe, involves more than
new technologies, massive digital repositories and artificial intelligences. It requires embracing
the apodictic truth that knowledge is archived not only in documents and devices, but also in
human bodies and minds – and perhaps even in our nostalgomaniacal yearning for the past.

15. Why does the author argue that current methods of recording cultural knowledge may not
ensure effective transmission?
A) Because the modern reliance on digital repositories, while useful in some ways, ultimately
suffers from the unpredictable risks of technological obsolescence, systemic failures, and data
corruption over time.
B) Because merely documenting or archiving knowledge through textual or digital mediums
does not inherently guarantee future comprehension, accurate interpretation, or the
meaningful application of that knowledge across generational boundaries.
C) Because the belief that contemporary or innovative recording techniques can replace more
ancient, established, and holistic methods of knowledge sharing overlooks the complexities
inherent in cultural practices and traditions.
D) Because the increasing dominance of technological mediums for cultural archiving has
unintentionally undermined the perceived importance of oral traditions, which play a critical
role in ensuring cultural continuity.

16. How does the author characterize the act of using technology to document culture?

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A) As an exercise that, while not entirely without merit, cannot on its own achieve the
comprehensive preservation of cultural nuances and the deeply embedded, tacit
understandings that comprise a community's way of life.
B) As a pragmatic approach that recognizes the necessity of modern tools while simultaneously
acknowledging that technology alone is insufficient to fully encapsulate the intricate layers of
cultural heritage and wisdom.
C) As an inherently flawed but temporarily unavoidable strategy that might serve to mitigate
some aspects of cultural loss, though it fails to capture the totality of lived experience and
memory.
D) As an accelerated but ultimately superficial solution that prioritizes speed and convenience
over the in-depth preservation and nuanced understanding of rich cultural histories and
practices.

17. Why does the author mention the inability to reproduce Stradivarius violins or Inca stone-
fitting techniques?
A) To propose that the past held certain enigmatic or esoteric knowledge, which was exclusively
available to a select few and which remains out of reach of contemporary scientific
methodologies and technological innovations.
B) To illustrate that some cultural practices are so deeply rooted in unique, context-dependent,
and embodied skills that they cannot be recreated merely by relying on written documentation,
theoretical knowledge, or available physical tools.
C) To assert that despite the advancements in modern technological capabilities, there are
some historical achievements that defy replication and thus call into question our
understanding of past societies' abilities.
D) To claim that the methods and skills of ancient civilizations are no longer pertinent in a world
governed by advanced technological practices and scientific progress, rendering them irrelevant
in modern contexts.

18. What does the author suggest about the role of physical records in cultural transmission?
A) They represent outdated and increasingly redundant methods of knowledge preservation,
which fail to meet the demands of a digitally interconnected world and its dynamic methods of
data storage and sharing.
B) They serve a purpose in preserving certain static aspects of culture, such as written records
or artifacts, but lack the capacity to effectively capture the dynamic, experiential elements
essential to true cultural transmission.

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C) They act as the most reliable means of preserving information when compared to ephemeral
and potentially less trustworthy oral traditions, which lack a tangible, verifiable format.
D) They remain useful in specific contexts, particularly for archiving knowledge that does not
require ongoing adaptation or dynamic interpretation, yet they are insufficient for
comprehensive cultural preservation.

19. Which literary device is used in the phrase "anthropophagic in nature, consuming the
richness of our ancestral knowledge"?
A) Hyperbole, employed to create an exaggerated portrayal of the degree and extent to which
our cultural practices are being forgotten or actively diminished, highlighting the dramatic
nature of this loss.
B) Simile, used to draw a direct comparison between the gradual erosion of cultural memory
and a deliberate act of consumption, thereby enhancing the vividness and emotional weight of
the passage.
C) Metaphor, utilized to depict the forgetting of cultural knowledge as an act of devouring,
thereby conveying the sense that this loss is active, aggressive, and destructive to our shared
heritage.
D) Irony, applied to subtly critique the assumption that modern methods of cultural
preservation are fully effective, while they might, in fact, contribute to the erasure of deeper,
traditional knowledge.

20. In the passage, the phrase "optimizing cultural transmission" involves which of the following
interpretations?
A) Striving for a balance between the deployment of advanced technological tools for
documenting culture while recognizing the need to retain the embodied, lived practices that
constitute the essence of cultural knowledge.
B) Ensuring that while technological methods of preservation are utilized, there is a
simultaneous acknowledgment of the limitations of such methods, emphasizing the
irreplaceable value of personal engagement and experiential learning.
C) Achieving the ideal preservation of cultural practices through a strategic combination of
modern recording techniques while maintaining respect for traditional modes of cultural
continuity and inheritance.
D) Maintaining a delicate equilibrium between adopting new technological mediums for
knowledge archiving and understanding the cultural contexts in which these mediums might fall
short of capturing the full experience.

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21. What figure of speech is "nostalgomaniacal yearning for the past" in the passage?
A) Hyperbole, used to exaggerate the intense obsession with the past and its traditions,
suggesting a profound, almost irrational attachment that goes beyond reasonable or logical
consideration.
B) Allusion, referencing a broader historical or literary context that critiques the romanticization
of history, thereby providing a more nuanced understanding of the concept of cultural
memory.
C) Euphemism, designed to soften the impact of what is fundamentally a negative critique of
those who overly glorify past traditions to the detriment of contemporary cultural
developments.
D) Simile, explicitly comparing the longing for the past to a medical condition, thereby using
humour or irony to underscore the absurdity of this obsession with bygone eras.

22. If a practice is described as "thanatotic," what characteristic might it possess?

A) It would likely embody aspects associated with vitality, growth, and rejuvenation,
contradicting any associations with stagnation or decline, and emphasizing its contribution to
ongoing cultural renewal.
B) It would generally be linked to themes of death, deterioration, or a gradual decay over time,
indicating a practice that contributes to cultural or societal decline rather than its growth or
sustainability.
C) It would inherently relate to positive symbols such as illumination, enlightenment, or
intellectual progress, embodying the opposite qualities of decay or decline.
D) It would typically be seen as fostering artistic creativity, ingenuity, or the spontaneous
generation of new ideas, rather than being aligned with concepts of death or loss.

Current Affairs Including General Knowledge

IV.
The 9th Governing Council Meeting of NITI Aayog, was held at the Rashtrapati Bhavan Cultural
Centre in New Delhi. This meeting brought together Chief Ministers and Lieutenant Governors
from 20 states and 6 Union Territories to discuss and strategize the vision of “Viksit Bharat
@2047.” The central aim of this vision is to position India as a developed nation by the year
2047, marking the 100th anniversary of its independence.

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English Language

I.

Gustav Theodor Fechner championed the idea that plants have souls – something we might call
‘consciousness’ today, rooted in hylozoism, the doctrine that all matter is alive or possesses a
form of consciousness. I first learned of him in an interdisciplinary reading group on plant
consciousness that I co-lead at Harvard University. We convene biologists, theologians, artists,
and ethologists to explore the burgeoning literature on plant life. We found Fechner covered in
the New York Times bestselling book by Christopher Bird and Peter Tompkins titled The Secret
Life of Plants (1973). Michael Pollan describes this book as a ‘beguiling mashup of legitimate
plant science, quack experiments, and mystical nature worship that captured the public
imagination at a time when New Age thinking was seeping into the mainstream.’ The Secret Life
of Plants cites Fechner as an important but often forgotten champion for panpsychism, the
belief that mind or soul is a universal feature of all entities, including plants.
In 2006, 30 years after The Secret Life of Plants, a bold group of scientists published an article
calling to establish the field of ‘plant neurobiology’ with the goal of ‘understanding how plants
perceive their circumstances and respond to environmental input in an integrated fashion’. In
other words, how plants might have something like noetic faculties – an intellect or mind
capable of perceiving and responding to stimuli.
The burgeoning field of plant science has become a rich playground for profound questions that
have beguiled Western philosophy since Plato: namely, what is mind, where does it extend, and
how? Who has mind, and how do we know? While scientists increasingly agree that many
animals are sentient, doubts remain about our vegetal kin. For many, plants remain a limit case
in the types of beings we are willing to concede experience life with the richness humans do, or
whose experience we can meaningfully study. Fechner, writing more than 150 years ago,
anticipated many claims of the contemporary plant neurobiology movement. His thought
stands like an oasis amid an intellectual history otherwise hostile to plants. After all, in De
Anima, Aristotle deemed plants the lowest form of life, construing them as defective animals
with no significant ontogeny in mind. Francis Bacon later construed science as a method of
torturing nature to reveal its secrets through teleology, while René Descartes not only reduced
animals to unthinking automata but fundamentally ruptured the relationship between matter
and mind, creating an aporia that Fechner sought to resolve.
Fechner would spend his whole life trying to heal the divide between mind and matter and the
commensurate split between philosophy and science – but, first, he had to go mad. At 16,
Fechner matriculated into the University of Leipzig as a medical student. ‘After my medical
studies,’ Fechner lamented, ‘I became a complete atheist … I saw only a mechanical gear in the
world.’ Capitulating to this mechanomorphic worldview, he abandoned medicine to study
physics.

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In February 1820, Fechner stumbled upon a copy of Grundriß der Naturphilosophie (1802) by
Lorenz Oken, and ‘a new light suddenly seemed to illuminate the whole world to me. I was
blinded by it.’ The project of Naturphilosophie promised a great unified worldview, one that
struck Fechner with urgent necessity. Fechner could not, however, disavow his love of
measurements, experiments, and equations. Compared with physics, the sprawling top-down
speculations of German idealism seemed insufficient. Rigorous systematicity was the ‘only way
to achieve clear, reliable, and fruitful results’. Fechner still longed to apprehend the invisible
laws that caused creation to ring in his ears like a symphony, seeking an entelechy that would
harmonize the mind and body into a singular force.
Showing how brain stimulation affected bodily movement threatened to make notions of the
‘soul’ epiphenomena, mere byproducts of physiological processes, challenging Fechner’s
lifelong pursuit of integrating mind and matter.

1. What does the passage imply about Fechner's impact on the field of plant consciousness as
compared to his contemporaries and subsequent scholars?
A. Fechner’s work was swiftly embraced and thoroughly integrated into the mainstream
scientific discourse following his death, overshadowing subsequent advancements and shifting
the focus away from new developments in the field.
B. Although Fechner’s pioneering theories on plant consciousness were initially overlooked by
his contemporaries, his ideas gained significant recognition and were seriously considered only
in recent decades with the rise of modern scientific inquiry.
C. Fechner’s early and somewhat marginalized contributions to the concept of plant
consciousness were instrumental in shaping and profoundly influencing later movements in
plant neurobiology, thus impacting contemporary understandings of plant sentience.
D. The scientific community wholly dismissed Fechner’s notions on plant consciousness during
his lifetime, and it was only through the efforts of Bird and Tompkins in later years that his
ideas were rediscovered and deemed relevant.

2. How does the passage describe the relationship between Fechner's views and the
philosophical and scientific perspectives of his time?
A. Fechner’s theoretical approach marked a radical divergence from the mechanistic and
empirical views prevalent in his era, situating his work within a philosophical and mystical
framework that contrasted sharply with contemporary scientific norms.
B. Fechner’s scientific and philosophical perspectives were largely consistent with the dominant
scientific attitudes of his time, though his metaphysical and speculative commitments stirred
controversy by challenging established empirical methodologies.
C. Fechner’s integration of scientific rigor with philosophical speculation represented a
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revolutionary synthesis, harmonizing with the broader intellectual currents of early 19th-
century thought and significantly influencing philosophical debates of his period.
D. Fechner’s philosophical and scientific work maintained a continuity with earlier mechanistic
theories, contributing minimally to the philosophical and scientific discussions of his time by
reinforcing pre-existing notions rather than challenging them.

3. What is the passage’s perspective on the role of Fechner’s mental health in his intellectual
achievements?
A. The passage implies that Fechner’s mental health struggles were a crucial factor influencing
his intellectual achievements, deeply affecting his philosophical and scientific contributions and
shaping his innovative theories.
B. Fechner’s mental health is presented as a minor aspect of his intellectual journey, with his
philosophical and scientific work being driven primarily by his methodological approaches and
theoretical insights rather than by personal psychological challenges.
C. The passage indicates that Fechner’s mental health issues acted as obstacles to his
intellectual achievements, causing a notable disconnect between his philosophical theories and
his scientific work.
D. Fechner’s mental health challenges are portrayed as unrelated to his intellectual pursuits,
with his achievements being attributed solely to his rigorous methodologies and theoretical
insights, without direct influence from his psychological state.

4. How does the use of the metaphor “Fechner’s thought stands like an oasis amid an
intellectual history” function in the passage?
A. The metaphor emphasizes Fechner's intellectual isolation, highlighting his ideas as a
distinctive and unique presence amidst a broader intellectual history that generally did not
align with or appreciate his perspectives.
B. It underscores Fechner's alignment with prevailing mainstream scientific ideas, suggesting
that his thoughts were consistently integrated with and reflective of the dominant intellectual
currents of his time.
C. The metaphor portrays Fechner’s ideas as an ephemeral or illusory element within the
intellectual discourse, implying that his contributions were transient or insubstantial compared
to broader philosophical thought.
D. It contrasts Fechner’s contributions with more conventional approaches in a manner that
remains neutral, emphasizing differences without suggesting a strong sense of isolation or
distinctiveness in his ideas.

5. What does the phrase “a beguiling mashup of legitimate plant science, quack experiments,
and mystical nature worship” suggest about The Secret Life of Plants?

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A. The phrase suggests that the book is a straightforward and rigorous scientific analysis of
plant life, focused exclusively on empirical data and established scientific principles without any
speculative or mystical content.
B. It indicates that the book presents a complex and intriguing blend of credible scientific
research, speculative experiments, and mystical interpretations, offering a multifaceted
perspective on plant consciousness.
C. The phrase implies that the book adheres strictly to established scientific norms, avoiding
any speculative or mystical content, and provides a purely empirical examination of plant life.
D. It portrays the book as a purely mystical and speculative text, devoid of substantive scientific
analysis or empirical evidence, focusing solely on abstract and esoteric interpretations of plant
life.

6. What is the best synonym for “hylozoism” based on its use in the passage?
A. “Vitalism” is the most accurate synonym for “hylozoism,” as it captures the essence of the
belief that all matter possesses life or consciousness, aligning with the concept described in the
passage.
B. “Materialism” could be considered related but does not fully encompass the idea of life or
consciousness within all matter, making it less precise than “vitalism” for defining “hylozoism.”
C. “Mechanism” pertains more to mechanical processes and does not reflect the belief in
inherent life or consciousness in matter, thus being less suitable as a synonym for “hylozoism.”
D. “Empiricism” is unrelated to “hylozoism,” as it focuses on sensory experience and
observation, rather than the belief in life or consciousness inherent in all matter.

7. What is the best synonym for “panpsychism” as used in the passage?

A. “Animism” most closely aligns with “panpsychism,” as both terms reflect the belief that
consciousness or spirit is a universal feature present in all entities, consistent with the passage’s
usage.
B. “Reductionism” is unrelated to “panpsychism,” as it involves simplifying complex phenomena
into basic components, whereas panpsychism attributes consciousness to all things.
C. “Dualism” refers to the separation of mind and matter, which contrasts with panpsychism’s
view that consciousness is universally present in all entities.
D. “Pragmatism” focuses on practical consequences and solutions, which is distinct from the
concept of panpsychism that involves a universal presence of consciousness in all entities.

II.

A slight shift in Cleopatra’s beauty, and the Roman Empire unravels. You miss your train, and an
unexpected encounter changes the course of your life. A butterfly alights from a tree in
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Michoacán, triggering a hurricane halfway across the globe. These scenarios exemplify the
essence of turbid chaos, a term scientists coined during the middle of the 20th century, to
describe how small events in complex systems can have vast, unpredictable consequences.
Beyond these anecdotes, I want to tell you the story of chaos and answer the question: ‘Can the
simple flutter of a butterfly’s wings truly trigger a distant hurricane?’ To uncover the layers of
this question, we must first embark on a peregrination into the classical world of Newtonian
physics. What we uncover is fascinating – the Universe, from the grand scale of empires to the
intimate moments of daily life, operates within a framework where chaos and order are not
opposites but intricately connected forces.
In his bestselling book Chaos: Making a New Science (1987), James Gleick observes that 20th-
century science will be remembered for three things: relativity, quantum mechanics (QM), and
chaos. These theories are distinctive because they shift our understanding of classical physics
toward a more complex, mysterious, and unpredictable world, revealing epiphenomena that
Newtonian determinism could not account for.
Classical physics, which reached its pinnacle in the work of Isaac Newton, painted a universe
ruled by determinism and order. It was a world akin to a perfectly designed machine, where
each action, like the fall of a domino, inevitably triggered a predictable effect. This absolute
predictability – a world where understanding the present means knowing the future – became
the essence of Newtonian mechanics, disregarding the vicissitudes inherent in chaotic systems.
Classical physics not only presented an orderly universe among Newton’s followers, but it also
instilled a profound sense of mastery over the natural world. Newton’s discoveries fostered the
belief that the Universe, previously shrouded in mystery, was now laid bare, sparking an
unprecedented cathexis toward scientific understanding. Armed with Newton’s laws and
revolutionary mathematics, leading thinkers felt they had finally unlocked the secrets of reality,
though this confidence ignored the emerging aporetic questions that chaos theory would later
pose.
In this atmosphere of scientific triumph, Alexander Pope, the great poet of the Enlightenment,
wrote a fitting epitaph for Newton that captured the monumental impact of his contribution:
Nature and Nature’s laws lay hid in night. God said, Let Newton be! and all was light. Not
everyone was excited. In his beautiful work Lamia (1820), John Keats poignantly expressed
concern over the loss of mystery and wonder in the face of empirical scrutiny:
Do not all charms fly At the mere touch of cold philosophy? There was an awful rainbow once in
heaven: We know her woof, her texture; she is given In the dull catalogue of common things.
Philosophy will clip an Angel’s wings, Conquer all mysteries by rule and line, Empty the haunted
air, and gnomed mine – Unweave a rainbow, as it erewhile made The tender-person’d Lamia
melt into a shade.
The ‘cold philosophy’ of classical physics seemed to ‘unweave a rainbow’, stripping the natural
world of its enchantment and mystery. Keats resented the process of scientific rationalisation,
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which could ‘clip an Angel’s wings’ and reduce the world’s wonders to simple entries in ‘the dull
catalogue of common things’. His fear of paralogism – the reduction of profound mystery into
formulaic simplicity – reflects a broader concern with the inescapable constraints of reason.
And yet, the 20th century witnessed a dramatic shift with the emergence of relativity, which
redefines our understanding of space and time; QM, which revolutionised our understanding of
the subatomic world; and chaos theory. The orderly and predictable world of Newtonian
physics, the dream of a mechanical universe ready to unveil her innermost workings, was,
happily or not, something of an illusion. In the 20th century, science revealed a far more
intricate, ineluctable, and manifold reality – one in which chaotic forces, once perceived as
mere disturbances, became clairvoyant insights into the fabric of the cosmos.

8. How does the passage interpret the influence of seemingly insignificant events on complex
systems?
A. The passage postulates that minute perturbations within multifaceted systems, exemplified
through historical and natural analogies, engender substantial and unforeseeable ramifications,
thereby illustrating the quintessence of turbid chaos as an emergent scientific paradigm.
B. According to the passage, trivial incidents, such as missing a train or the flight of a butterfly,
are depicted as having negligible influence on complex systems, thus rendering chaos theory as
a largely theoretical abstraction with limited practical applicability.
C. The passage implies that inconsequential occurrences, like those illustrated, exert minimal
impact on complex systems, thereby bolstering the notion that chaotic theory is an overstated
concept within the scientific discourse on system dynamics.
D. The passage argues that minor actions, when embedded within complex systems, result in
predictably structured outcomes, thereby undermining chaos theory and reinforcing classical
deterministic models of universal order.

9. In what way does the emergence of chaos theory present a challenge to the classical
comprehension of the universe, according to the passage?
A. The passage elucidates that chaos theory, by highlighting the inherent unpredictability and
the limitations inherent in Newtonian mechanics, fundamentally disrupts the classical
perception of the universe as an orderly mechanism, exposing a more intricate and erratic
reality.
B. The passage posits that chaos theory reinforces classical views by demonstrating that minor
disturbances invariably lead to predictable outcomes, thereby validating the deterministic
framework established by Newtonian principles and countering claims of randomness.

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C. The passage contends that chaos theory remains largely inconsequential to classical physics,
as it merely introduces an alternative perspective that does not significantly alter the
entrenched beliefs about the universe's orderly nature.
D. The passage interprets chaos theory as reaffirming classical views by illustrating that complex
systems, despite their appearance of unpredictability, are ultimately governed by principles
that align with Newtonian determinism, thus negating claims of inherent chaos.

10. How does James Gleick’s observation, as outlined in the passage, contribute to the
conceptualization of 20th-century scientific advancements?
A. Gleick’s observation, as delineated in the passage, emphasizes that 20th-century scientific
thought is significantly marked by three groundbreaking concepts—relativity, quantum
mechanics, and chaos—each intricately reshaping our comprehension of the universe in
increasingly complex and unpredictable manners.
B. According to the passage, Gleick's observation underlines that 20th-century science primarily
served to reinforce classical physics principles, with relativity and quantum mechanics
reinforcing deterministic theories rather than introducing new paradigms of complexity.
C. The passage suggests that Gleick’s observation highlights that 20th-century science has
predominantly focused on refining classical physics concepts, with chaos theory presented as a
supplementary and relatively minor addition to existing scientific knowledge.
D. The passage interprets Gleick’s observation as indicating that 20th-century science has
largely reverted to classical physics principles, with chaos theory viewed as a transient diversion
from the core scientific advances of relativity and quantum mechanics.

11. What principal concern is expressed by John Keats in his work Lamia, according to the
passage?
A. Keats expresses apprehension that empirical science, as depicted in the passage, might
catalyze a resurgence of mystical and irrational interpretations, thereby undermining the
scientific progress made by classical physics through its focus on predictability and order.
B. John Keats articulates a concern that the rigorous empirical examination associated with
classical physics diminishes the mystical and enchanting dimensions of the natural world,
thereby reducing it to mere predictable and mundane phenomena, which reflects a loss of
wonder.
C. In Lamia, Keats is troubled by the scientific approach’s inability to validate the intrinsic order
of the universe, arguing that it excessively prioritizes predictability while minimizing the
significance of chance and randomness within scientific discourse.

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D. Keats’ work indicates his belief that classical physics would reinvigorate the natural world
with a sense of mystery, counteracting the trend towards rationalism by integrating scientific
explanations with poetic and mystical elements.

12. How does the passage conceptualize the interrelation between chaos and order within the
universe?
A. According to the passage, chaos and order are depicted as diametrically opposed forces,
where maintaining distinct separation between the two is crucial for upholding the
predictability and coherence of the universe’s structure.
B. The passage characterizes chaos and order as deeply interconnected forces that are not
mutually exclusive but rather intricately woven into a complex framework, where both
elements coexist to create a multifaceted universal dynamic.
C. The passage suggests that chaos and order function as independent phenomena that
occasionally intersect, yet do not fundamentally influence one another within the overarching
framework of universal laws and principles.
D. The relationship between chaos and order, as described in the passage, is that of alternating
forces, with each force periodically supplanting the other to achieve a dynamic equilibrium
within the universe.

13. What is the interpretative effect of the phrase "an unexpected encounter changes the
course of your life" as described in the passage?
A. The phrase highlights the predictability of life’s trajectory, suggesting that minor events can
be easily anticipated and controlled, thus underscoring a deterministic view where outcomes
are foreseeable and manageable.
B. The phrase underscores the unpredictable and interconnected nature of events,
demonstrating how seemingly minor occurrences can precipitate significant and unforeseen
alterations in one’s life trajectory, thereby emphasizing the interconnectedness of life's events.
C. The phrase serves to illustrate the minimal impact of small events on determining the overall
trajectory of life, focusing on broader and more influential factors that shape life’s course
rather than incidental occurrences.
D. The phrase employs a metaphor to imply that life’s course is governed solely by pre-
determined factors, suggesting that random encounters and events have no meaningful
influence on one’s life path.

14. How does the passage employ the metaphor of “unweaving a rainbow” from Keats’ Lamia?

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A. The metaphor is used to signify the balance between scientific rationality and the
preservation of the natural world’s mystery, suggesting that scientific progress harmoniously
coexists with an appreciation of the world’s inherent wonder.
B. The passage utilizes the metaphor to imply that scientific understanding creates a new form
of beauty and wonder by revealing previously concealed aspects of the natural world, thus
enriching its perceived splendor.
C. The metaphor “unweaving a rainbow” is employed to convey the notion that scientific
inquiry disassembles the inherent beauty and mystique of the natural world, reducing it to
empirical and measurable data, thus stripping away its enchanting qualities.
D. The metaphor illustrates that scientific advancement has no effect on the natural world’s
intrinsic mystery and continues to maintain its enchantment, portraying science as
complementary to the world’s inherent beauty.

15. Identify the type of figurative language used in the phrase “clip an Angel’s wings” from
Keats’ Lamia.
A. The phrase signifies metonymy, where “Angel’s wings” is used to represent broader mystical
and spiritual aspects that are reduced by empirical scrutiny, thereby emphasizing the impact of
scientific analysis.
B. The figurative language in “clip an Angel’s wings” represents irony, contrasting the presumed
benefits of scientific understanding with its actual impact of diminishing the world’s inherent
mystery and enchantment.
C. The phrase “clip an Angel’s wings” is an illustration of hyperbole, exaggerating the effect of
scientific rationalism on the mystical and spiritual qualities of the natural world to underscore
the perceived loss of wonder.
D. The phrase employs alliteration to emphasize the dramatic and emotional effect of scientific
philosophy on the natural world, focusing on the repetitive sound rather than the figurative
meaning of the statement.

16. How is the term “peregrination” applied within the context of the passage?
A. In the passage, “peregrination” is employed to describe a fixed and narrow examination of
classical physics, confining the scope of inquiry to specific theories and excluding broader
investigative approaches.
B. The term “peregrination” signifies a brief and direct route to acquiring scientific knowledge,
focusing on immediate and straightforward insights rather than prolonged and detailed
exploration.

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C. “Peregrination” is used to denote an extensive journey or exploration into the domain of

classical physics, highlighting the intricate process of uncovering deeper and more profound
layers of scientific understanding.
D. “Peregrination” is used to characterize a passive and unsystematic approach to studying
classical physics, emphasizing a lack of structured and methodical investigation into scientific
concepts.

III.

Awkwardness is an underestimated apotropaic force in shaping human interactions. Often

dismissed as a comedic quirk or a personal failing, it actually holds significant power in both
inhibiting and creating social change. When a man refrains from calling out his friends’ sexist
jokes, or a professor stays silent about inappropriate comments, awkwardness plays a central
role. It's more than a mere inconvenience; it dictates whether we speak up or stay quiet in
moments that matter. Avoiding awkwardness often takes precedence over addressing serious
issues like sexism, racism, or grief. The avoidance of discomfort becomes a powerful tool of
hegemonic control.
This avoidance raises an essential question: is awkwardness something to laugh at and accept
as part of life, or does it hold deeper implications for social and moral behavior? The truth lies
in both. Awkwardness can be funny, but it can also stultify us, preventing necessary
conversations and enabling harmful behaviors. When we fail to address sexism, inappropriate
behavior, or personal loss, we’re not just avoiding embarrassment; we’re perpetuating insidious
norms.
Many people label themselves as awkward, embracing it as part of their identity. Society and
popular culture reinforce this idea, presenting awkwardness as an individual trait. Films and TV
shows depict awkward characters as socially inept outsiders. This framing subtly encourages
mimetic conformity. It tells us that if we just follow social scripts, avoid standing out, and mimic
the behavior of others, we can avoid awkwardness. But this narrative misses the point entirely.
Awkwardness isn't about individual failings; it's a collective aporia that arises when social
scripts fail us.
Rather than seeing awkwardness as something to be ashamed of, we should reframe it as an
opportunity for teleological growth and change. Awkward moments arise when social norms
clash or when no established script exists for how to behave. In these moments, rather than
shrinking away, we should see the potential to reify new norms. For example, the professor
who remains silent about a colleague’s flirtatious remarks is not personally awkward—she's
caught in a situation where the social script is inadequate. If more people understood
awkwardness this way, it could become a praxis for social transformation.

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Defining awkwardness is no simple task. It’s often confused with embarrassment, but they are
fundamentally different. Embarrassment occurs when someone makes a mistake within
established norms, leading to a form of social repair. Awkwardness, on the other hand,
emerges when there is no clear norm to follow. It’s a breakdown in social scripts that leaves
everyone involved unsure of how to proceed. This is why awkwardness often involves
uncertainty and silence—it’s not that people don't care, it’s that they don't know how to act.
Understanding awkwardness as a shared experience rather than an individual failing shifts the
blame from the person to the situation. It highlights the lacuna that arises when social
expectations are unclear or contested. It also reveals how awkwardness can be weaponized. In
many social situations, those who don’t conform are labeled as awkward, putting the
responsibility on them to adapt. This is particularly dangerous when it comes to marginalized
groups, who are often made to feel like they are the ones causing discomfort simply by existing
outside the norm.
This discomfort, however, isn’t necessarily bad. It’s a sign that the social habitus needs work.
Just like physical spaces that need adjustments to be accessible to everyone, social interactions
should be flexible enough to accommodate different experiences. When we encounter
awkwardness, it’s an opportunity to reexamine and rewrite the scripts we’ve been following,
making space for new norms and better ways of interacting.
In the end, awkwardness reveals the interstices in our social fabric. By confronting it rather than
avoiding it, we can start addressing the deeper issues that awkward moments expose, turning
discomfort into a catalyst for meaningful change.

17. What is the most accurate definition of the word "stultify"?

a) To paralyze, suggesting an inability to move or act due to an overwhelming force, leaving the
individual or system incapacitated and unable to respond effectively.
b) To confuse, implying a mental state in which clarity of thought is lost, resulting in difficulty
understanding a situation or making decisions due to the complexity or ambiguity involved.
c) To haunt, referring to the persistent presence of troubling memories or emotions that
occupy the mind, leading to a sense of unease or torment, often as a result of guilt or fear.
d) To make something or someone appear foolish or absurd, usually by rendering actions or
efforts useless or ineffective, often in a way that hampers progress or diminishes one's
credibility.

18. The author describes awkwardness as a misunderstood force in social dynamics. Which of
the following most accurately represents the logical implication of this view?
A. Awkwardness, while often perceived as a minor discomfort, is more closely linked to the
reinforcement of hegemonic social norms than people realize, and it rarely has any positive
function beyond the discomfort it causes.

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B. The true importance of awkwardness lies not in its potential to cause discomfort but in its
ability to reinforce societal hierarchies and power structures by causing people to shy away
from difficult conversations about sexism, racism, and other issues.
C. Awkwardness serves as a social tool that allows for the reinforcement of traditional norms,
but it also holds the potential for positive transformation if people understand it as a signal for
change rather than a simple inconvenience.
D. The primary role of awkwardness is to demonstrate how deeply ingrained social
expectations control human behavior, preventing individuals from ever stepping outside the
established norms of their communities.

19. What does the author mean by describing awkwardness as a "collective aporia," and how
does this idea contrast with conventional views?
A. The term "collective aporia" implies that awkwardness is an unresolvable confusion shared
by society, and the contrast with conventional views is that awkwardness is typically seen as an
individual failure rather than a social problem.
B. Awkwardness as a "collective aporia" refers to how the entire society experiences moments
of confusion in its social interactions, as opposed to the traditional view that awkwardness is a
deeply personal and individualized experience.
C. The phrase "collective aporia" highlights how awkwardness represents a shared social
impasse where social scripts fail, which contrasts with the common view that awkwardness
arises from personal shortcomings in communication or behavior.
D. By referring to awkwardness as a "collective aporia," the author emphasizes that
awkwardness signals the breakdown of societal norms, in contrast to the widespread belief that
it merely reflects individual discomfort in unfamiliar social situations.

20. How does the passage propose that awkwardness could serve as an opportunity for
teleological growth?
A. Awkwardness, when reframed as a collective experience rather than a personal failure,
provides a chance to create new social norms that better fit the complexities of modern
interactions.
B. The passage argues that awkwardness, by bringing attention to moments where traditional
social scripts fall short, encourages individuals to forge new paths and behaviors that align with
their personal development.
C. By accepting awkwardness as an inevitable part of social life, individuals can start using it to
foster their own emotional and intellectual growth, making awkward moments less about
embarrassment and more about self-improvement.
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D. The passage suggests that awkwardness, though uncomfortable, signals an opportunity for
societal reflection, allowing individuals to collectively engage in creating stronger moral and
ethical codes.

21. How does the passage characterize the role of silence in awkward situations, particularly in
relation to social control?
A. Silence in awkward situations functions as a tool for maintaining societal norms by
discouraging individuals from addressing sensitive issues such as sexism and racism, which in
turn allows hegemonic control to persist.
B. The role of silence in awkward situations is to protect individuals from experiencing
embarrassment, but the deeper consequence is that this avoidance prevents meaningful
dialogue about important societal issues, reinforcing existing power structures.
C. Silence often arises in awkward moments because individuals are unsure of how to proceed,
and this hesitation plays into a larger dynamic of social control where awkwardness becomes a
means of preventing societal critique and transformation.
D. By remaining silent in awkward situations, individuals contribute to the perpetuation of
harmful social norms, as the discomfort that prevents them from speaking up is weaponized to
ensure that established power structures remain intact.

General Knowledge Including Current Affairs

IV.

The draft Pandemic Instrument, often referred to as the “pandemic treaty,” was shared with
Member States at the World Health Assembly in late May. This document, intended to guide
global efforts in pandemic preparedness, sparked significant concern when it became clear that
all references to addressing antimicrobial resistance (AMR) were at risk of being removed.
AMR, often called the “silent pandemic,” poses a growing global health threat as microbes —
including bacteria, fungi, viruses, and parasites — become resistant to the medicines designed
to treat them. Without measures to address AMR, the world could face severe challenges in
dealing with future pandemics, making the removal of AMR-related provisions from the
Pandemic Instrument particularly alarming.
The World Health Assembly initiated work on the Pandemic Instrument in December 2021, with
the aim of drafting an international treaty to protect nations and communities from future
pandemic threats. The instrument was developed under the Constitution of the World Health
Organization (WHO), a leading international authority on public health. From the outset, civil
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English Language

I.

In Human, All Too Human (1878), Friedrich Nietzsche wrote that ‘A lack of historical sense is the
original failing of all philosophers.’ In accusing philosophy of lacking historical sense, Nietzsche
was echoing broader trends in 19th-century thought. In comparison with the ‘philosophical’
18th century, the 19th century is sometimes described as the ‘historical’ century, one in which
investigation into more universal features of human reason gave way to increased focus on
how particular historical trajectories influence language, culture, and moral assumptions.
The 19th century is also what one might call the ‘philological century’. Philology is the critical
study of written sources, including their linguistic features, history of reception, and cultural
context. Today, the term sounds outmoded, evoking dusty, learned tomes of fastidious source
criticism. However, philology was a leading intellectual discipline in 19th-century Germany due
to a flurry of methodological developments that revolutionised our understanding of ancient
and sacred texts. New rigorous techniques of verifying sources were developed, merely
speculative hypotheses were discouraged, and more detailed comparative studies of language
were conducted. While such methods were scholarly, sometimes bordering on scholastic, their
application had significant cultural impact, spilling out of scholarly journals into broader public
consciousness.
Nietzsche imbibed these trends as a young man. An all-round talented student (mathematics
was a notable exception), he gained admittance as a 14-year-old to Schulpforta, one of the
most prestigious humanistic schools in Germany. A training ground for scholars and teachers,
the school’s specialty was classical antiquity, and Nietzsche received a rigorous education in
Greek and Latin, read historical works by Voltaire and Cicero, and wrote philological treatises
on topics such as the saga of Ermanarich and the Greek poet Theognis. His engagement with
classical texts often involved writing detailed scholia that informed his evolving philosophical
thought.
This philological education informed not only his early works that deal directly with Greek
antiquity, such as The Birth of Tragedy (1872), but also his later books on morality and moral
psychology. Appreciating this hermeneutic influence is crucial for understanding the
significance of his philosophically most important work, On the Genealogy of Morality (1887),
and the ‘genealogical’ method of philosophy it has inspired.
On the Genealogy of Morality is a puzzling book. It deals with many classic topics of moral
philosophy, such as the concept of good, free will, moral responsibility, and guilt. However, it
does not investigate them in a typical philosophical fashion – for instance, by asking ‘What is
good?’ or ‘Do we have free will?’ Rather, it takes a historical approach, asking where our ideas
about the good, or free will, or guilt, have come from. Nietzsche’s epistemic exploration of
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these moral concepts highlights his rejection of typical rationalist methods in favor of a
proleptic historical understanding.
Nietzsche’s answers to these historical questions were and continue to be, to put it mildly,
controversial. Not for nothing did he describe himself as ‘dynamite’. For instance, he argued
that contemporary Western egalitarian and altruistic assumptions were a form of ‘slave
morality’ that emerged from the frustrations and ressentiment (roughly, resentment) of a
priestly caste. This slave morality was a reaction against what Nietzsche calls ‘master morality’,
an archaic ethics that emphasises virtues of excellence, health, and respect for social hierarchy.
Master morality valorises strength and denigrates the meekness and bookish intellectualism of
the religious leaders of the priestly caste. In response, according to Nietzsche, the religious
leaders invented a new evaluative framework in which they come out on top – one in which
aggressiveness is classified as ‘evil’ and meekness and altruism as ‘good’ – a catachrestic
revaluation of existing values. These moral assumptions are then taken up by the lower slave
caste, as they valorised their lowly status and enabled them to reinterpret their impotence as
principled choice. In sum, on Nietzsche’s view, many of our fundamental moral assumptions
derive from archaic status competition, where moral values themselves become a hapax
legomenon, redefined only once for strategic purposes.
Nietzsche’s perspective, often viewed as antinomian, challenges established moral norms,
especially those shaped by historical processes. This exegesis of his genealogical critique
demonstrates how power dynamics, especially the manipulation of values by a perfidious
priestly caste, shaped the moral landscape we inherit today.

1) How does Nietzsche argue that religious leaders manage to effectively reframe societal
moral standards, particularly in regard to how strength and weakness are classified?
A. Religious leaders, according to Nietzsche, maintain an unwavering commitment to ancient
traditions, deliberately rejecting modern ethical frameworks, which ultimately results in the
creation of a moral code that undermines traditional values of strength.
B. Nietzsche claims that religious figures ingeniously manipulate moral definitions by fabricating
an entirely new ethical system in which attributes traditionally seen as virtuous, such as
strength, are redefined as morally reprehensible, while meekness is elevated to moral
superiority.
C. By promoting philosophical uncertainty, religious leaders aim to destabilize traditional moral
values, creating an environment in which master morality can no longer serve as the guiding
ethical standard, thus undermining the established social hierarchy.

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D. The refusal of religious leaders to engage in ethical reform movements allows for a
stagnation of moral standards, wherein strength and other traditional virtues are no longer
applicable to contemporary moral discussions.

2) How does the public’s perception of philology in the 19th century, particularly as it pertains
to broader cultural discussions, evolve according to the passage?
A. Philology remained an esoteric field throughout the 19th century, confined entirely to
academic circles and having minimal influence on broader social, cultural, or political debates
during this period of intellectual history.
B. Although philology was initially restricted to academic discourse, it eventually permeated
popular culture, influencing the intellectual fabric of broader society, including its engagement
with historical, linguistic, and moral questions.
C. The discipline of philology played a crucial role in the rise of 19th-century nationalist
movements, as its methods were used to argue against the validity of foreign cultural and
intellectual influences on society.
D. The expansion of philological studies during this time led directly to the decline of religious
and moral authority within society, as the focus on ancient texts and their interpretations
overshadowed contemporary ethical discussions.

3) In what way does the passage’s description of "scholarly methods bordering on scholastic"
function as a critique of academic inquiry, particularly concerning the relationship between
theory and practice?
A. The phrase praises the depth and rigor of academic inquiry, indicating that scholarly methods
are foundational to meaningful philosophical discourse, even when disconnected from practical
or contemporary issues.
B. Nietzsche uses this phrase to critique overly pedantic and theoretical approaches within
academia, suggesting that the focus on meticulous scholarly methods, while thorough, often
fails to connect with real-world moral or ethical dilemmas.
C. The passage indicates that scholarly methods should always be considered essential to
philosophical progress, irrespective of whether they engage with contemporary ethical
questions, as long as they adhere to traditional philosophical standards.
D. This phrase reflects Nietzsche’s broader view that philosophical inquiry should abandon
empirical approaches, focusing instead on purely theoretical frameworks to generate
universally applicable moral systems, independent of practical concerns.

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4) What deeper figurative meaning does Nietzsche convey by asserting that "master morality
valorises strength," and how does this reflect broader societal and ethical implications within
his critique of moral frameworks?
A. Nietzsche’s expression implies that strength is considered the sole defining virtue in all
ethical systems, which, according to him, universally leads to the suppression of weaker social
groups across various cultures and historical contexts.
B. By claiming that master morality valorizes strength, Nietzsche conveys that societies built
upon this framework inherently prioritize those who exhibit physical, social, or intellectual
dominance, reinforcing hierarchical structures and limiting the moral agency of the masses.
C. The phrase suggests that violent conflict and warfare are the only means by which societal
moral standards can be established, as strength is the determining factor in all aspects of
human ethical development and governance.
D. Nietzsche’s statement reflects his view that strength is revered not only as a virtue but also
as the foundation upon which master morality constructs its ethical guidelines, favoring societal
hierarchies that support traditional values over egalitarian principles.

5) How does Nietzsche’s characterization of the priestly caste as "perfidious" inform his critique
of their role in shaping moral values, particularly in terms of their methods and motivations?
A. By describing the priestly caste as perfidious, Nietzsche elevates their actions as noble,
suggesting that their manipulation of moral values ultimately serves the greater good of society
by promoting ethical development.
B. Nietzsche’s use of the word perfidious implies a deep-rooted treachery, where religious
leaders deliberately manipulate moral values, not for societal benefit, but to maintain their own
power by promoting systems that oppose natural human virtues such as strength.
C. The term perfidious, as used by Nietzsche, suggests that religious leaders acted with purely
selfless intentions, aiming to create a moral framework that would benefit the entirety of
society, without personal gain or deceitful motives.
D. Nietzsche’s characterization of the priestly caste reflects their unwavering commitment to
upholding traditional values, with perfidious actions referring to their strict refusal to engage
with modern ethical frameworks or political reform movements.

II.

I am in the house my parents have lived in for 33 years. The house that will soon be turned into
an apartment complex, where I still have a room that I keep returning to like an animal to a
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watering hole. On my bed are cardboard boxes brought down from the attic. They are filled
with miniature stainless steel household vessels, Barbie and Sindy dolls with all their
paraphernalia – doll furniture, doll clothes, even a doll bathtub and commode. In a box of his
own is Tom, my forever six-month-old.

It’s strange to see my old dolls again, as though a giant wave had reached into my childhood to
drag these things from their evanescent sleep and vanquish them on the shore of my bed. All
those tiny clothes and purses, fur coats, hangers, tennis racquets! I pick them up one by one:
the sleek maroon evening dress, the sexy gold chachacha outfit, the entire range of woollen
overalls and jumpers that my Welsh grandmother knitted in sets of two – for my sister’s dolls
and mine. Most miraculous of all are the pairs and pairs of minuscule shoes, meticulously
conserved in my mother’s old face-cream jars – pumps and slides and sneakers and stilettos.
There’s even a feathery red and silver marching girl hat with matching boots, an outfit that
perfectly embodies the chiaroscuro between whimsical childhood innocence and the
unnerving.

Tom sits in his box, one blue eye blinkered shut. I reach for him, and I am a girl again, gently
rattling his head so his eye can become unstuck. I remove his dusty clothes and take him over
to the washbasin, softly soap his vinyl silicone legs and arms, taking care to avoid wetting his
cushiony stomach. I rub his baby head and pat him dry. There’s something soothing about
repeating actions I have not had to perform for so many years, a journey through vicariousness,
where I relive those lost days of youth. All those hours petting, pretending to feed, talking to,
and cooing at him.

In the land of dolls, puppets, mannequins, waxworks – all those inanimate objects enlivened
with human qualities – there exists a tender-creepy boundary, a liminal space, a volatile and
dynamic threshold that you may suddenly cross. The German psychiatrist Ernst Jentsch in 1906
termed this das Unheimliche, the unhomely, that which is uncanny, which displaces us and is
born out of the uncertainty of knowing whether a thing is animate or inanimate. Sigmund Freud
ushered the notion of the uncanny into the mainstream with his own paper on the subject 13
years later, fixing the root of it to repression; and in 1970, the Japanese roboticist Masahiro
Mori applied the notion to robots, predicting that, while humans liked robots with humanlike
qualities, if the robots became too human, it would tip us into ‘the uncanny [bukimi] valley’. It's
as though these dolls had a sinecure in my childhood, their stationary presence affording them
great power in my life.

When I first brought Tom home to Madras in the summer of 1983, a delivery man, spying him
from the front door, thought he was a real baby. Perhaps he felt a bukimi shiver along his spine
when he found out he’d been duped by a doll. But all I feel on being reunited with my dolls is
tenderness. Even the sad dolly legs and arms that have been loosened from their rubber
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sockets after being exposed to years of fierce humidity, the decapitated Kens, faces coated with
mysterious white dust that no amount of scrubbing can wash off. Each object is a mnemonic
talisman, an apotropaic charm of my past, bringing me to a place I’ve been separated from for
so long, and simultaneously warding off the gloom of adulthood.

A time arrives, Baudelaire wrote, when the child will shake and twist the doll, trying to prise it
open, saying: ‘Mai où est l’âme?’ (But where is its soul?) The dolls, in this sense, represent a
synecdoche of childhood itself, with their tiny eyes and hands pointing to a much larger
emotional landscape.

6. What does the concluding statement of the passage suggest regarding the author’s nuanced
contemplation on adulthood and its associated dynamics?
A. The author perceives adulthood as an oppressive, isolating experience, where the nostalgic
remnants of her childhood objects only serve as momentary respites from the overwhelming
emotional demands placed upon her by adult responsibilities.
B. The sentence conveys a paradoxical viewpoint of adulthood, reflecting both the inevitable
hardships associated with maturity and the profound emotional sustenance the author
continues to derive from the memories of her childhood.
C. The author views adulthood as an unavoidable yet emotionally perplexing progression,
where childhood memories, embodied by her objects, continue to offer some intangible form
of emotional defense against the complexities of grown-up life.
D. The final sentence demonstrates the author’s entrapment within her nostalgic memories,
rendering her incapable of fully integrating into the demanding structures of adult life,
symbolizing a perpetual conflict with the notion of adulthood.

7. How does the author’s engagement with her childhood dolls illustrate her ambivalence
towards the inevitable process of maturation?
A. The author’s ongoing interaction with her childhood dolls reflects a psychological reluctance
to fully abandon the innocence of her youth, where these objects serve as vehicles to
emotionally delay the transition into adult life.
B. Through her interaction with the dolls, the author reveals both a deep-seated emotional
comfort derived from childhood memories and an increasing awareness of the inevitable
distance growing between her current self and her younger self.

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C. The author’s relationship with her dolls serves as a metaphor for the fleeting nature of
childhood, where her interaction with them reflects a melancholic resignation to the
irreversible passage of time and her progression into adulthood.
D. The care and attention she dedicates to her dolls illustrate the author’s nostalgic attempt to
recapture the emotional joy of her childhood, while simultaneously revealing her growing
emotional detachment from her former self.

8. How does the introduction of Freud’s and Mori’s theoretical frameworks contribute to the
overarching theme of “the uncanny” in the passage?
A. The author’s use of Freud’s and Mori’s theories adds intellectual depth to her personal
narrative, providing a scholarly framework that validates her subjective emotional responses to
the uncanny nature of humanlike objects.
B. By integrating these academic perspectives, the author juxtaposes her deeply personal
emotional experiences with broader psychological and cultural analyses, thereby enhancing the
thematic complexity of the uncanny in the passage.
C. The reference to Freud and Mori’s work connects the author’s personal discomfort with dolls
to a universal cultural anxiety surrounding humanlike objects, reinforcing the underlying theme
of the uncanny in the passage.
D. These theories function as a distancing mechanism, shifting the reader’s focus away from the
author’s subjective emotional narrative and instead situating the discussion within broader,
intellectual frameworks of societal fears and anxieties.

9. What significance does the author’s return to her childhood room hold within the thematic
exploration of nostalgia and memory in the passage?
A. The author’s return to her childhood room signifies a ritualistic attempt to reconnect with
the past, akin to the instinctual behavior of an animal returning to a familiar space for
emotional security and continuity in an uncertain present.
B. While the author’s return to the room could be viewed as a practical action to gather
belongings, it also symbolizes her deeper emotional need to revisit the spaces tied to formative
childhood experiences, where nostalgia and memory intertwine.
C. The author’s return to her childhood room is a symbolic act of emotional reclamation,
representing her desire to preserve the memories and psychological safety associated with her
youth, as adulthood looms with its inevitable challenges.
D. The decision to revisit the room reflects the author’s melancholic engagement with the past,
where the transition of the house into an apartment complex serves as a metaphor for the
inescapable passage of time and the irrevocable loss of innocence.
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10. The phrase “forever six-month-old” as it pertains to Tom the doll represents what kind of
literary device?
A. The phrase represents hyperbole, where the author exaggerates the doll’s frozen state to
highlight the emotional significance attached to it, contrasting the unchanging nature of the
doll with the inevitable passage of time for humans.
B. It functions as a paradox, encapsulating the inherent contradiction of an object frozen in
time, which creates emotional tension between the fleeting nature of human life and the static,
unchanging presence of childhood representations.
C. The phrase exemplifies irony, subtly commenting on the absurdity of a doll remaining
permanently infantile while the author herself grows older, thereby intensifying the emotional
dissonance that characterizes the passage’s reflections on time.
D. It acts as synecdoche, with Tom the doll representing the larger concept of childhood, and by
referring to him as “forever six-month-old,” the author captures the enduring nature of
memories tied to youth and innocence.

11. What is the effect of the juxtaposition in the phrase “tender-creepy boundary” within the
passage?
A. The juxtaposition of tenderness and creepiness illustrates the emotional complexity of the
author’s feelings towards the dolls, where her childhood affection for them coexists with an
unsettling awareness of their uncanny qualities.
B. By combining tenderness with creepiness, the author emphasizes the dual nature of her
emotional response, suggesting that the dolls themselves possess both nurturing qualities and
an eerie presence that reflects the contradictions of childhood.
C. The juxtaposition of these terms serves to reveal an internal emotional conflict within the
author, as she grapples with her affection for the dolls and the disturbing emotions that arise
from their lifelike yet inanimate existence.
D. The phrase highlights the contradictory emotions the author feels, illustrating how her
nostalgia for childhood is tempered by a growing sense of unease as she reflects on the
uncanny nature of her childhood memories.

12. The expression “the sleek maroon evening dress” is utilized in the passage to evoke which
of the following stylistic or rhetorical devices, considering its potential contribution to sensory
perception and the reader's interaction with the text?

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A. The phrase applies a multi-sensory approach through imagery, intensifying the reader's
mental visualization of the described object by integrating tactile and visual cues that
collectively enhance the textual engagement.
B. Through the employment of simile, the author subtly compares the elegant maroon dress to
a metaphorical concept that signifies cultural sophistication, thus illustrating a broader
thematic resonance within the passage's nostalgic tone.
C. The use of metonymy strategically replaces the broader subject of childhood memories with
the tangible image of the dress, thus compressing abstract feelings into a singular item of
representation that evokes multifaceted emotional responses.
D. Allegory is applied here, where the maroon dress becomes symbolic of the internal struggles
between innocence and maturity, embodying larger themes of human experience that
transcend the literal description of the object.

13. The term “chiaroscuro” within the context of the passage signifies what kind of conceptual
or metaphorical framework, especially considering its inherent artistic and psychological
connotations in relation to memory and emotional perception?
A. Chiaroscuro represents a philosophical ambiguity that reflects the emotional disorientation
and lack of definable direction within one’s life, particularly as it pertains to reconciling
conflicting elements of personal growth and external expectations.
B. The word refers to the nuanced interplay between figurative light and shadow,
metaphorically illustrating the layered complexity of the author’s recollection of childhood
memories, where innocence coexists with emotional depth and ambiguity.
C. Chiaroscuro symbolizes a deeply ingrained sense of nostalgia, which while being emotionally
overpowering, ultimately lacks substantive meaning or clarity, thus reflecting the elusive and
transient nature of memory.
D. The term indicates a stark contrast between the simplicity of youthful experiences and the
intricacies of adult life, where the former is viewed through a lens of retrospective longing and
the latter through existential complexity.

III.

There is a moment in my life that marks a split between a ‘before’ and an ‘after’. I was around
12 years old, sitting cross-legged on the cream carpet in my family’s living room in Ottawa when
I opened a large, heavy book, awkward in my skinny arms. The texture of the paper was
strange: it was matt, a word I didn’t know then. The ink was blacker than anything I had seen. A
pure tenebrous void – no light, no reflection, nothing. My fingers left small shiny traces on the
paper, which took a few seconds to disappear. My child’s mind could not understand what it
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was seeing.
Bodies. Contortions. Something was very wrong. Humans who had been put together
incorrectly, limbs sticking out at odd angles, crumpled like broken birds’ wings, like snapped
twigs, evoking a macabre distortion of life.
I kept looking, trying to make sense of these photographs.
Pipes discharging wastewater into a black sea.
Schools of fish. Boats with men and women hauling bulging nets onto the decks.
A sparkling factory, its lights like stars in a black sky. It looked like a spaceship, adding to the
eerie, otherworldly phantasmagoria of the scene.
I was staring into my father’s copy of Minamata (1975), W Eugene Smith and Aileen M Smith’s
masterpiece of photojournalism with accompanying essays. It was published three years after
the Smiths’ photo essay ‘Death-Flow from a Pipe’ had appeared in Life magazine. Eugene Smith
and his then-wife Aileen had spent three years in the small fishing village of Minamata in Japan
documenting the effects of mercury poisoning by the Japanese Chisso Corporation for the
purposes of their essay, which was expanded to become the hefty Minamata. This work
presented the ineluctable truth of human suffering, as captured through their lens.
About halfway through the book, I came across the photo that truly claimed me, spread across
two pages.
The left is almost all black. We are in a small room; the photographer must also be in the room
as the figures are so close to us. On the right-hand page, a woman holds the moribund body of
a teenager. The teenager is naked. All we can make out is her three-quarter profile, eyes rolled
upwards, her teeth showing through a slightly opened mouth, her skinny torso, ribs, deformed
hands hovering in the air; one knee resting on her mother’s wrist, the other hovering. Her thick
black hair flops back from her forehead. You can almost feel the steam filling the room like hot
breath, an almost chthonic scene unfolding before my eyes.
This photo, ‘Tomoko and Mother in the Bath’ by Eugene Smith, triggered something profound
that I have never been able to shake or even fully comprehend. Why this image? Why did it
penetrate so deeply? It was as though I had been gorgonized, paralyzed by the sheer intensity
of the pain and suffering captured in the photograph. The effect it had on me has something to
do with the fact that it was pure accident that led me to it; the photo found me, rather than the
other way round. By discovering it in one of my father’s books, I felt I had stumbled upon a
secret, something I wasn’t meant to see. The pain captured in this photo – and captured so
humanely – was something that I, a child of the Canadian suburbs, had never seen. This kind of
before-and-after moment felt like a peregrination into the unknown, one that irrevocably
altered my view of the world.
This kind of sequestration of painful realities from the comfortable world I knew is expressed by
Susan Sontag in her book On Photography (1977). Her ‘first encounter with the photographic
inventory of ultimate horror’, she tells us, was ‘a kind of revelation’. It was photos of Bergen-
Belsen and Dachau that she came across by chance in a bookstore in Santa Monica in July 1945

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that broke her. ‘Nothing I have seen – in photographs or in real life – ever cut me as sharply,
deeply, instantaneously,’ she writes. ‘Indeed, it seems plausible to me to divide my life into two
parts, before I saw those photographs (I was 12) and after.’ Sontag’s reaction mirrored my own
lugubrious discovery of the harshness of human suffering through that one image.

14. What intricate relationship between chronological progression and conceptual

understanding is implied in the author's reflective analysis regarding their viewing of the
photographic images during childhood?
A. The comprehension of imagery's multifaceted emotional layers intensifies as one matures
intellectually, suggesting that the experience is profoundly influenced by cognitive
development that occurs later in life.
B. Younger individuals, despite recognizing the visual components of the images, are seemingly
incapable of fully grasping the more abstract emotional and psychological implications due to a
lack of cognitive and experiential depth.
C. Age itself is not necessarily a determining factor in the comprehension of such imagery, as
personal life experiences and prior exposure to similar concepts play a more significant role in
shaping one's understanding.
D. Across all age groups, the visceral emotional reactions elicited by such evocative content
remain constant, as emotional responses are largely universal and independent of age or
intellectual maturation.

15. How does the author characterize their immediate and visceral emotional reaction upon
first encountering the particular photograph that became the focal point of their
contemplation?
A. It sparked within them an insatiable intellectual curiosity and a desire for further exploration
of the thematic subjects encapsulated in the disturbing visual representations of human
suffering and environmental decay.
B. The experience evoked an overwhelming surge of nostalgia, a longing for the innocence of
childhood before they were exposed to such distressing content, complicating their emotional
response to the photograph.
C. The encounter induced a paralyzing fear akin to being trapped in a moment of intense
psychological shock, leaving them emotionally immobilized and unable to process the full
weight of the imagery they had just witnessed.
D. Their reaction was predominantly one of detached indifference, finding the photograph
unremarkable and failing to resonate on any profound emotional or intellectual level, thus
allowing them to easily dismiss its significance.
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16. How does the author’s phrase "the pain captured in this photo – and captured so
humanely" function within the broader context of their argument regarding photographic
representations of suffering?
A. It seeks to diminish the severity of the suffering by framing it within an artistic context,
thereby reducing its emotional impact and transforming it into a mere visual spectacle for the
observer.
B. The phrase accentuates the deep emotional resonance and empathetic portrayal of the
subjects’ pain, emphasizing the profound human element embedded within the photographic
representation of suffering and tragedy.
C. It subtly conveys a detachment from the suffering depicted, suggesting that the photograph,
while emotionally charged, ultimately serves as a distant reflection of the photographer’s own
lack of empathy for the subjects.
D. The expression implies a general lack of sensitivity or care towards the pain endured by the
subjects, presenting the photograph as an objective document of suffering rather than an
emotionally engaged portrayal.

17. Identify the metaphorical significance behind the phrase "bodies...like broken birds' wings"
as it is used within the passage and its greater thematic relevance.
A. This imagery is employed to suggest the liberating nature of suffering, where the
disfigurement symbolizes freedom from societal constructs, allowing the afflicted to transcend
their earthly limitations.
B. The metaphor directly reflects the delicate and fragile nature of life, symbolizing the way
human suffering contorts and breaks the physical form, much like a wounded bird whose wings
are incapable of flight.
C. It serves to enhance the paradoxical beauty inherent in suffering, where despite the
grotesque distortions, the natural resilience of life is illustrated in the grace of a bird in flight,
even when injured.
D. The metaphor is an abstract reflection of the broader human condition, illustrating the
mysterious and often misunderstood nature of suffering, which, much like birds in the sky,
remains elusive to definitive understanding.

18. How does the author’s use of the phrase "macabre distortion of life" intensify the overall
tone and message of the passage in relation to the photographic representations of human
suffering?

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A. The term introduces a lighthearted or whimsical interpretation, implying that the grotesque
depictions are simply exaggerated representations meant to invoke shock value rather than
genuine emotional impact.
B. The phrase serves to reinforce the grim and unsettling nature of the human suffering
documented in the photographs, heightening the sense of tragedy and horror that pervades the
author's reflection on these experiences.
C. It suggests a sense of emotional detachment on the part of the photographer, implying that
the grotesque elements of the imagery were manipulated to fit a specific aesthetic rather than
authentically representing the suffering endured.
D. The term "macabre" implies a detachment from the harsh realities presented, allowing the
viewer to interpret the suffering as a mere abstraction rather than a genuine portrayal of
human misery.

19. How does the word "lugubrious" contribute to the passage’s portrayal of emotional
intensity in relation to the subject matter of human suffering?
A. It adds a subtle element of joy and lightheartedness, creating a contrast between the somber
tone of the photographs and the author’s more neutral or indifferent emotional response to
the visual stimuli.
B. The word reinforces the gravity and sadness associated with human suffering, amplifying the
emotional weight of the images and the profound sense of melancholy that permeates the
author's reflective narrative.
C. It conveys a sense of detachment or indifference on the part of the author, suggesting that
despite the intensity of the images, they failed to resonate on an emotional level, leaving the
author unaffected by the suffering depicted.
D. The word "lugubrious" diminishes the emotional intensity of the passage, serving to soften
the impact of the photographs by framing the suffering in a more distant and less impactful
light.

20. How does the author’s tone shift from initial apprehension to acceptance, as reflected in
the concluding paragraphs, impact the overall narrative arc regarding their engagement with
the disturbing imagery?
A. The tone shift from apprehension to acceptance suggests a gradual emotional numbness,
where the author becomes desensitized to the imagery and adopts a more detached,
indifferent attitude towards the suffering presented.

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B. The tone shift illustrates a journey from fear and shock towards an intellectualized
understanding and acceptance of the harsh realities depicted, marking a deeper emotional and
cognitive engagement with the subject matter.
C. The shift in tone from initial apprehension to acceptance reflects a growing sense of
discomfort and emotional distress, suggesting that the author ultimately finds the imagery too
overwhelming to process effectively.
D. The tone shift is barely perceptible, indicating that the author’s initial emotional reaction
remains consistent throughout the passage, with no meaningful progression towards a deeper
or more nuanced understanding of the imagery.

Current Affairs Including General Knowledge

IV.

The Patna High Court has directed the Centre and Bihar government to establish the Kosi
Development Authority and interlink the Kosi and Mechi rivers to mitigate annual floods caused
by excess water discharged from Nepal. This judgment aligns with the Indo-Nepal treaty on the
Kosi River, emphasizing cooperation between the Centre, Bihar, and Nepal to alleviate the
recurring flood crisis. The government proposed a 60:30:10 funding formula—60% as a central
grant, 30% as a central loan, and 10% as a state share for the Kosi-Mechi link project. This
project aims to irrigate 69,000 hectares in Araria and Purnea districts, 39,000 hectares and
35,000 hectares. A 117 km-long link canal will divert surplus water from the Kosi River to the
Mechi River through the Hanuman Nagar Barrage. The project has secured approval, with the
state cabinet approving Rs 2.78 crore for DPR formation, survey, and exploration. However, the
Bihar government has requested a 90:10 funding formula (central: state), similar to the Ken-
Betwa project in Madhya Pradesh. Land acquisition is ongoing, with 765 hectares of private
land yet to be acquired out of the 1,397 hectares needed. The Kosi River, known as the "Sorrow
of Bihar," originates from the confluence of three streams—Sun Kosi, Arun Kosi, and Tamur
Kosi—at the border of Tibet and Nepal. It is a transboundary river flowing through China, Nepal,
and India before meeting the Ganga near Kursela district. With its tendency to shift course, the
Kosi has caused devastation in districts like Darbhanga, Saharsa, and Purnea. Its catchment
area, which spans from the Tibetan Plateau to the Terai, covers six geological and climatic belts.
The river also passes through the Chatra Gorge in Nepal and flows near significant Himalayan
peaks such as Mount Everest and Kangchenjunga. In contrast, the Mechi River, a tributary of
the Mahananda River, originates from Nepal and flows through Bihar before joining the
Mahananda in Kishanganj district. Both rivers are part of the Eastern Himalayan river system
and contribute to flooding in the region during the monsoon season. The Kosi-Mechi River
Linking Project is part of India’s National Perspective Plan (NPP) for interlinking rivers, overseen
CLAT community focuses heavily on quality - The MASTER MOCK series is the only series in India, that matches the
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