reading-comprehension

Reading Comprehension

Reading Comprehension: English Reading Comprehension Exercises with Answers, Sample Passages for Reading Comprehension Test for GRE, CAT, IELTS preparation

assess-yourself
Take English Reading Comprehension Test
view-results
View English Reading Comprehension Test Results

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?

  1.  A new order can be established by radically changing the outlook of people towards it
  2.  Adoption of the ideal of trusteeship can minimise possessive instinct
  3.  Enforced egalitarianism can be the cause of its own destruction
  4.  Idea of new order is to secure maximum material satisfaction
  5.  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?

  1.  A social order based on truth and non-violence alone can help the achievement of political freedom
  2.  In establishing the social order of Gandhiji’s pattern, the possibility of a conflict between different classes of society hardly exists
  3.  It is difficult to change the mind and attitude of men towards property
  4.  In an egalitarian society, material satisfaction can be enjoyed only at the expenses of others
  5.  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

Grammar Guru

Free Online Contest on English Grammar and Vocabulary.20 mins Only.

  • All Participants get Participation Certificates to boost your Resume
  • Cash Vouchers for the top 100 weekly winners

Participation Now using Laptop/ Desktop/ Tab/ Mobile.



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?

  1.  Equating peace and progress with material satisfaction
  2.  Adoption of the ideal by the ‘haves’ for the benefit of the society
  3.  Voluntary, enlightened renunciation of the possessive instinct by the privileged class
  4.  Substitution of spiritual values by material ones by those who live in the paradise of material satisfaction
  5.  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……

  1.  He should invite opinion of others
  2.  He should admit his sin at once
  3.  He should consciously realize that he has no reason to feel sinful
  4.  He should develop a fearless character
  5.  He should develop an internal locus of control

Solution : He should consciously realize that he has no reason to feel sinful

Campus Ambassador (Remote Internship)

Are you a college student? You can become a Campus Ambassador for LearningPundits. Promote our Online Contests to students from you college via email, Facebook, posters, WhatsApp and old-fashioned face to face communication
You will receive:
  • Stipend based on your performance
  • Internship Certificate to boost your Resume


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?

  1.  His feelings are reciprocated by others
  2.  He tends to take a calculated risk
  3.  He becomes a victim of a vicious circles
  4.  He takes affection for granted from others
  5.  None of these

Solution : His feelings are reciprocated by others
Q{{($index+1)+((page-1)*LIMITPERPAGE)}}.

  1.  

Solution :

Grammar Guru

Free Online Contest on English Grammar and Vocabulary.20 mins Only.

  • All Participants get Participation Certificates to boost your Resume
  • Cash Vouchers for the top 100 weekly winners

Participation Now using Laptop/ Desktop/ Tab/ Mobile.



Math Whiz

Free Online Contest on Aptitude and Reasoning.20 mins Only.

  • All Participants get Participation Certificates to boost your Resume
  • Cash Vouchers for the top 100 weekly winners

Participation Now using Laptop/ Desktop/ Tab/ Mobile.



Campus Ambassador (Remote Internship)

Are you a college student? You can become a Campus Ambassador for LearningPundits. Promote our Online Contests to students from you college via email, Facebook, posters, WhatsApp and old-fashioned face to face communication
You will receive:
  • Stipend based on your performance
  • Internship Certificate to boost your Resume


Preparing for Aptitude Tests ? Please go through our courses on Aptitude Questions and try to answer our Online Aptitude Test Questions on Quantitative Aptitude.
Interested in evaluating your Reasoning Skills ? Please go through our courses on Logical Reasoning and Non-Verbal Reasoning to answer our Reasoning Questions.
Interested in learning English and checking your English Grammar ? Do a quick grammar check to evaluate your Basic English Grammar Skills. Improve your English Vocabulary by going through these Vocabulary words.
Wondering how to make a resume ? These resume format for freshers might be helpful. You can also submit your Resume for Review and look and Resume samples available there.
Preparing for an HR Interview or Group Discussion ? These HR interview questions and answers could help you do well in a typical HR interview. These group discussion tips could also be useful.
Searching for jobs ? We have thousand of Fresher Jobs. Feel free to browse through our extensive list of online jobs.


Weekly Contests Leaderboard


Rank - {{getRank($index,weeklyWinner)}}: {{weeklyWinner.userName}}

Loading...

« Previous Next »

Subscribe to our RSS Feed