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
Q366. > 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?
- A new order can be established by radically changing the outlook of people towards it
- Adoption of the ideal of trusteeship can minimise possessive instinct
- Enforced egalitarianism can be the cause of its own destruction
- Idea of new order is to secure maximum material satisfaction
- None of these
Solution : Idea of new order is to secure maximum material satisfaction
Q367. > 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 of the following statements is true?
- A social order based on truth and non-violence alone can help the achievement of political freedom
- In establishing the social order of Gandhiji’s pattern, the possibility of a conflict between different classes of society hardly exists
- It is difficult to change the mind and attitude of men towards property
- In an egalitarian society, material satisfaction can be enjoyed only at the expenses of others
- None of these
Solution : In establishing the social order of Gandhiji’s pattern, the possibility of a conflict between different classes of society hardly exists
Q368. > 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, what does adoption of the ideal of trusteeship mean?
- Equating peace and progress with material satisfaction
- Adoption of the ideal by the ‘haves’ for the benefit of the society
- Voluntary, enlightened renunciation of the possessive instinct by the privileged class
- Substitution of spiritual values by material ones by those who live in the paradise of material satisfaction
- None of these
Solution : Adoption of the ideal by the ‘haves’ for the benefit of the society
Q369. > The happy man is the man who lived objectively, who has free affection
> and wide interest, who secures his happiness through these interests
> and affections and through the fact that they, in turn, make him an
> object of interest and affection to many others. To be the recipient
> of affection is a potent cause of happiness, but the man who demands
> affection is not the man upon whom it is bestowed. The man who
> receives affection is, speaking broadly, the man who gives it. But it
> useless to attempt to give it as a calculation, in the way in which
> one might lend money at interest, for a calculated affection is not
> genuine and is not felt to be so by the recipient. What then can a man
> do who is unhappy because he is encased in self? So long as he
> continues to think about the cause of his unhappiness, he continues to
> be self-centred and therefore does not get outside, the vicious circle
> if he is to get outside it, it must be by genuine interests, not by
> simulated interest accepted merely as a medicine. Although this
> difficulty is real, there is nevertheless much that he can do if he
> has rightly diagnosed his trouble. If, for example, his trouble is due
> to a sense of sin, conscious or unconscious he can first persuade his
> conscious mind that he has no reason to feel sinful, and then proceed,
> to plant his rational conviction in his unconscious mind, concerning
> himself meanwhile with some more or less neutral activity. If he
> succeeds in dispelling the sense of sin, it is possible that genuine
> objective interests will arise spontaneously. If his trouble is
> self-pity, he can deal with it in the same manner after first
> persuading himself that there is nothing extraordinarily unfortunate
> in his circumstances. If fear is his trouble, let him practice
> exercises designed to give courage. Courage has been recognised from
> time immemorial as an important virtue, and a great part of training
> of boys and young men has been devoted to producing a type of
> character capable of fearlessness in battle. But moral courage and
> intellectual courage have been much less studied, they also, however,
> have their technique, admit to yourself every day at least one painful
> truth, your will find his quite useful. Teach yourself to feel that
> life still be worth living even if you were not, as of course you are
> immeasurably superior to all your friends in virtue and in
> intelligence. Exercises of this sort prolonged through several years
> will at last enable you to admit facts without flinching and will, in
> so doing, free you from the empire of feat over a very large filed.
If a man is suffering from a sense of sin……
- He should invite opinion of others
- He should admit his sin at once
- He should consciously realize that he has no reason to feel sinful
- He should develop a fearless character
- He should develop an internal locus of control
Solution : He should consciously realize that he has no reason to feel sinful
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Q370. > The happy man is the man who lived objectively, who has free affection
> and wide interest, who secures his happiness through these interests
> and affections and through the fact that they, in turn, make him an
> object of interest and affection to many others. To be the recipient
> of affection is a potent cause of happiness, but the man who demands
> affection is not the man upon whom it is bestowed. The man who
> receives affection is, speaking broadly, the man who gives it. But it
> useless to attempt to give it as a calculation, in the way in which
> one might lend money at interest, for a calculated affection is not
> genuine and is not felt to be so by the recipient. What then can a man
> do who is unhappy because he is encased in self? So long as he
> continues to think about the cause of his unhappiness, he continues to
> be self-centred and therefore does not get outside, the vicious circle
> if he is to get outside it, it must be by genuine interests, not by
> simulated interest accepted merely as a medicine. Although this
> difficulty is real, there is nevertheless much that he can do if he
> has rightly diagnosed his trouble. If, for example, his trouble is due
> to a sense of sin, conscious or unconscious he can first persuade his
> conscious mind that he has no reason to feel sinful, and then proceed,
> to plant his rational conviction in his unconscious mind, concerning
> himself meanwhile with some more or less neutral activity. If he
> succeeds in dispelling the sense of sin, it is possible that genuine
> objective interests will arise spontaneously. If his trouble is
> self-pity, he can deal with it in the same manner after first
> persuading himself that there is nothing extraordinarily unfortunate
> in his circumstances. If fear is his trouble, let him practice
> exercises designed to give courage. Courage has been recognised from
> time immemorial as an important virtue, and a great part of training
> of boys and young men has been devoted to producing a type of
> character capable of fearlessness in battle. But moral courage and
> intellectual courage have been much less studied, they also, however,
> have their technique, admit to yourself every day at least one painful
> truth, your will find his quite useful. Teach yourself to feel that
> life still be worth living even if you were not, as of course you are
> immeasurably superior to all your friends in virtue and in
> intelligence. Exercises of this sort prolonged through several years
> will at last enable you to admit facts without flinching and will, in
> so doing, free you from the empire of feat over a very large filed.
What happens to a man who demands affection?
- His feelings are reciprocated by others
- He tends to take a calculated risk
- He becomes a victim of a vicious circles
- He takes affection for granted from others
- None of these
Solution : His feelings are reciprocated by others
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