Reading Comprehension
Reading Comprehension: English Reading Comprehension Exercises with Answers, Sample Passages for Reading Comprehension Test for GRE, CAT, IELTS preparation
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English Reading Comprehension Test Questions and Answers. Improve your ability to read and comprehend English Passages
Q361. > The task which Gandhiji undertook was not only the achievement of
> political freedom but also the establishment of a social order based
> on truth and non-violence, unity and peace, equality and universal
> brotherhood, and maximum freedom for all. This unfinished part of his
> experiment was perhaps even more difficult to achieve than the
> achievement of political freedom. Political struggle involved fight
> against a foreign power and all one could do was either join it or
> wish it success and give it his moral support. In establishing the
> social order of this pattern, there was a lively possibility of a
> conflict arising between groups and classes of our own people.
> Experience shows that man values his possessions even more than his
> life because in the former he sees the means for perpetuation and
> survival of his descendants even after his body is reduced to ashes. A
> new order cannot be established without radically changing the mind
> and attitude of men towards property and, at some stage or the other,
> the ‘haves’ have to yield place to the ‘have-nots’. We have seen, in
> our time, attempts to achieve a kind of egalitarian society and the
> picture of it after it was achieved. But this was done, by and large,
> through the use of physical force. In the ultimate analysis, it is
> difficult, if not impossible, to say that the instinct to possess has
> been rooted out or that it will not reappear in an even worse from
> under a different guise. It may even be that, like a gas kept confined
> within containers under great pressure, or water held by a big dam,
> once a barrier breaks, the reaction will one day sweep back with a
> violence equal in extent and intensity to what was used to establish
> and maintain the outward egalitarian form. This enforced
> egalitarianism contains, in its bosom, the seed of its own
> destruction. The root cause of class conflict is possessiveness or the
> acquisitive instinct. So long as the ideal that is to be achieved is
> one of securing the maximum material satisfaction, possessiveness can
> neither be suppressed nor eliminated but will grow on what it feeds.
> Nor will it cease to be such- it is possessiveness, still, whether it
> is confined to only a few or is shared by many. If egalitarianism
> is to endure, it has to be based not on the possession of the maximum
> material goods by a few or by all but on voluntary, enlightened
> renunciation of those goods which cannot be shared by others or can be
> enjoyed only at the expense of others. This calls for substitution of
> spiritual values for purely material ones. The paradise of material
> satisfaction, that is sometimes equated with progress these days
> neither spells peace nor progress. Mahatma Gandhi has shown us how the
> acquisitive instinct inherent in man could be transmuted by the
> adoption of the ideal of trusteeship by those who ‘have’ for the
> benefit of all those who ‘have not’ so that, instead of leading to
> exploitation and conflict, it would become a means and incentive for
> the amelioration and progress of society, respectively.
According to the passage, which was the unfinished part of Gandhiji’s experiment?
- Educating people to avoid class conflict
- Achieving total political freedom for the country
- Establishment of an egalitarian society
- Radically changing the mind and attitude of men towards truth and non-violence
- None of these
Solution : Radically changing the mind and attitude of men towards truth and non-violence
Q362. > The task which Gandhiji undertook was not only the achievement of
> political freedom but also the establishment of a social order based
> on truth and non-violence, unity and peace, equality and universal
> brotherhood, and maximum freedom for all. This unfinished part of his
> experiment was perhaps even more difficult to achieve than the
> achievement of political freedom. Political struggle involved fight
> against a foreign power and all one could do was either join it or
> wish it success and give it his moral support. In establishing the
> social order of this pattern, there was a lively possibility of a
> conflict arising between groups and classes of our own people.
> Experience shows that man values his possessions even more than his
> life because in the former he sees the means for perpetuation and
> survival of his descendants even after his body is reduced to ashes. A
> new order cannot be established without radically changing the mind
> and attitude of men towards property and, at some stage or the other,
> the ‘haves’ have to yield place to the ‘have-nots’. We have seen, in
> our time, attempts to achieve a kind of egalitarian society and the
> picture of it after it was achieved. But this was done, by and large,
> through the use of physical force. In the ultimate analysis, it is
> difficult, if not impossible, to say that the instinct to possess has
> been rooted out or that it will not reappear in an even worse from
> under a different guise. It may even be that, like a gas kept confined
> within containers under great pressure, or water held by a big dam,
> once a barrier breaks, the reaction will one day sweep back with a
> violence equal in extent and intensity to what was used to establish
> and maintain the outward egalitarian form. This enforced
> egalitarianism contains, in its bosom, the seed of its own
> destruction. The root cause of class conflict is possessiveness or the
> acquisitive instinct. So long as the ideal that is to be achieved is
> one of securing the maximum material satisfaction, possessiveness can
> neither be suppressed nor eliminated but will grow on what it feeds.
> Nor will it cease to be such- it is possessiveness, still, whether it
> is confined to only a few or is shared by many. If egalitarianism
> is to endure, it has to be based not on the possession of the maximum
> material goods by a few or by all but on voluntary, enlightened
> renunciation of those goods which cannot be shared by others or can be
> enjoyed only at the expense of others. This calls for substitution of
> spiritual values for purely material ones. The paradise of material
> satisfaction, that is sometimes equated with progress these days
> neither spells peace nor progress. Mahatma Gandhi has shown us how the
> acquisitive instinct inherent in man could be transmuted by the
> adoption of the ideal of trusteeship by those who ‘have’ for the
> benefit of all those who ‘have not’ so that, instead of leading to
> exploitation and conflict, it would become a means and incentive for
> the amelioration and progress of society, respectively.
Which of the following statements is ‘not true’ in the context of the passage?
- True egalitarianism can be achieved by giving up one’s possessions under compulsion
- Man values his life more than his possessions
- Possessive instinct is a natural part of the human being
- In the political struggle, the fight was against the alien rule
- The root cause of class conflict is possessiveness
Solution : Man values his life more than his possessions
Q363. > The task which Gandhiji undertook was not only the achievement of
> political freedom but also the establishment of a social order based
> on truth and non-violence, unity and peace, equality and universal
> brotherhood, and maximum freedom for all. This unfinished part of his
> experiment was perhaps even more difficult to achieve than the
> achievement of political freedom. Political struggle involved fight
> against a foreign power and all one could do was either join it or
> wish it success and give it his moral support. In establishing the
> social order of this pattern, there was a lively possibility of a
> conflict arising between groups and classes of our own people.
> Experience shows that man values his possessions even more than his
> life because in the former he sees the means for perpetuation and
> survival of his descendants even after his body is reduced to ashes. A
> new order cannot be established without radically changing the mind
> and attitude of men towards property and, at some stage or the other,
> the ‘haves’ have to yield place to the ‘have-nots’. We have seen, in
> our time, attempts to achieve a kind of egalitarian society and the
> picture of it after it was achieved. But this was done, by and large,
> through the use of physical force. In the ultimate analysis, it is
> difficult, if not impossible, to say that the instinct to possess has
> been rooted out or that it will not reappear in an even worse from
> under a different guise. It may even be that, like a gas kept confined
> within containers under great pressure, or water held by a big dam,
> once a barrier breaks, the reaction will one day sweep back with a
> violence equal in extent and intensity to what was used to establish
> and maintain the outward egalitarian form. This enforced
> egalitarianism contains, in its bosom, the seed of its own
> destruction. The root cause of class conflict is possessiveness or the
> acquisitive instinct. So long as the ideal that is to be achieved is
> one of securing the maximum material satisfaction, possessiveness can
> neither be suppressed nor eliminated but will grow on what it feeds.
> Nor will it cease to be such- it is possessiveness, still, whether it
> is confined to only a few or is shared by many. If egalitarianism
> is to endure, it has to be based not on the possession of the maximum
> material goods by a few or by all but on voluntary, enlightened
> renunciation of those goods which cannot be shared by others or can be
> enjoyed only at the expense of others. This calls for substitution of
> spiritual values for purely material ones. The paradise of material
> satisfaction, that is sometimes equated with progress these days
> neither spells peace nor progress. Mahatma Gandhi has shown us how the
> acquisitive instinct inherent in man could be transmuted by the
> adoption of the ideal of trusteeship by those who ‘have’ for the
> benefit of all those who ‘have not’ so that, instead of leading to
> exploitation and conflict, it would become a means and incentive for
> the amelioration and progress of society, respectively.
According to the passage, true egalitarianism will last if
- It is thrust upon people
- It is based on truth and non-violence
- People inculcate spiritual values along with material values
- ‘Haves’ and ‘have-nots’ live together peacefully
- None of these
Solution : People inculcate spiritual values along with material values
Q364. > The task which Gandhiji undertook was not only the achievement of
> political freedom but also the establishment of a social order based
> on truth and non-violence, unity and peace, equality and universal
> brotherhood, and maximum freedom for all. This unfinished part of his
> experiment was perhaps even more difficult to achieve than the
> achievement of political freedom. Political struggle involved fight
> against a foreign power and all one could do was either join it or
> wish it success and give it his moral support. In establishing the
> social order of this pattern, there was a lively possibility of a
> conflict arising between groups and classes of our own people.
> Experience shows that man values his possessions even more than his
> life because in the former he sees the means for perpetuation and
> survival of his descendants even after his body is reduced to ashes. A
> new order cannot be established without radically changing the mind
> and attitude of men towards property and, at some stage or the other,
> the ‘haves’ have to yield place to the ‘have-nots’. We have seen, in
> our time, attempts to achieve a kind of egalitarian society and the
> picture of it after it was achieved. But this was done, by and large,
> through the use of physical force. In the ultimate analysis, it is
> difficult, if not impossible, to say that the instinct to possess has
> been rooted out or that it will not reappear in an even worse from
> under a different guise. It may even be that, like a gas kept confined
> within containers under great pressure, or water held by a big dam,
> once a barrier breaks, the reaction will one day sweep back with a
> violence equal in extent and intensity to what was used to establish
> and maintain the outward egalitarian form. This enforced
> egalitarianism contains, in its bosom, the seed of its own
> destruction. The root cause of class conflict is possessiveness or the
> acquisitive instinct. So long as the ideal that is to be achieved is
> one of securing the maximum material satisfaction, possessiveness can
> neither be suppressed nor eliminated but will grow on what it feeds.
> Nor will it cease to be such- it is possessiveness, still, whether it
> is confined to only a few or is shared by many. If egalitarianism
> is to endure, it has to be based not on the possession of the maximum
> material goods by a few or by all but on voluntary, enlightened
> renunciation of those goods which cannot be shared by others or can be
> enjoyed only at the expense of others. This calls for substitution of
> spiritual values for purely material ones. The paradise of material
> satisfaction, that is sometimes equated with progress these days
> neither spells peace nor progress. Mahatma Gandhi has shown us how the
> acquisitive instinct inherent in man could be transmuted by the
> adoption of the ideal of trusteeship by those who ‘have’ for the
> benefit of all those who ‘have not’ so that, instead of leading to
> exploitation and conflict, it would become a means and incentive for
> the amelioration and progress of society, respectively.
According to the passage, people ultimately overturn the form of a social order
- Which is based on coercion and oppression
- Which does not satisfy their basic needs
- Which is based upon conciliation and rapprochement
- Which is not congenial to the spiritual values of the people
- None of these
Solution : Which is based on coercion and oppression
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Q365. > The task which Gandhiji undertook was not only the achievement of
> political freedom but also the establishment of a social order based
> on truth and non-violence, unity and peace, equality and universal
> brotherhood, and maximum freedom for all. This unfinished part of his
> experiment was perhaps even more difficult to achieve than the
> achievement of political freedom. Political struggle involved fight
> against a foreign power and all one could do was either join it or
> wish it success and give it his moral support. In establishing the
> social order of this pattern, there was a lively possibility of a
> conflict arising between groups and classes of our own people.
> Experience shows that man values his possessions even more than his
> life because in the former he sees the means for perpetuation and
> survival of his descendants even after his body is reduced to ashes. A
> new order cannot be established without radically changing the mind
> and attitude of men towards property and, at some stage or the other,
> the ‘haves’ have to yield place to the ‘have-nots’. We have seen, in
> our time, attempts to achieve a kind of egalitarian society and the
> picture of it after it was achieved. But this was done, by and large,
> through the use of physical force. In the ultimate analysis, it is
> difficult, if not impossible, to say that the instinct to possess has
> been rooted out or that it will not reappear in an even worse from
> under a different guise. It may even be that, like a gas kept confined
> within containers under great pressure, or water held by a big dam,
> once a barrier breaks, the reaction will one day sweep back with a
> violence equal in extent and intensity to what was used to establish
> and maintain the outward egalitarian form. This enforced
> egalitarianism contains, in its bosom, the seed of its own
> destruction. The root cause of class conflict is possessiveness or the
> acquisitive instinct. So long as the ideal that is to be achieved is
> one of securing the maximum material satisfaction, possessiveness can
> neither be suppressed nor eliminated but will grow on what it feeds.
> Nor will it cease to be such- it is possessiveness, still, whether it
> is confined to only a few or is shared by many. If egalitarianism
> is to endure, it has to be based not on the possession of the maximum
> material goods by a few or by all but on voluntary, enlightened
> renunciation of those goods which cannot be shared by others or can be
> enjoyed only at the expense of others. This calls for substitution of
> spiritual values for purely material ones. The paradise of material
> satisfaction, that is sometimes equated with progress these days
> neither spells peace nor progress. Mahatma Gandhi has shown us how the
> acquisitive instinct inherent in man could be transmuted by the
> adoption of the ideal of trusteeship by those who ‘have’ for the
> benefit of all those who ‘have not’ so that, instead of leading to
> exploitation and conflict, it would become a means and incentive for
> the amelioration and progress of society, respectively.
According to the passage, the root cause of class conflict is
- The paradise of material satisfaction
- Dominant inherent acquisitive instinct in man
- Exploitation of the ‘have-nots’ by the ‘haves’
- A social order where the unprivileged are not a part of the establishment
- None of these
Solution : Dominant inherent acquisitive instinct in man
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Solution :
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