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
Q371. > 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 should a man do who is suffering from the feeling of self-pity?
- He should control his passions and emotions
- He should persuade himself that everything is alright in his circumstances
- He should seek affection from others
- He should develop a feeling of fearlessness
- He should consult an expert to diagnose his trouble
Solution : He should persuade himself that everything is alright in his circumstances
Q372. > 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.
Which of the following, according to the passage, has not been studied much?
- Feeling of guilt and self-pity
- The state of mind of a unhappy man
- How to get absorbed in other interests
- Moral and intellectual courage
- None of these
Solution : Moral and intellectual courage
Q373. > 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.
Which of the following virtues, according to the passage has been recognised for long as an important virtue?
- Patriotism
- Sacrifice
- Courage
- Self-consciousness
- None of these
Solution : Courage
Q374. > 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.
Which of the following statements in NOT TRUE in the context of the passage?
- Happy man has wide interests
- Courage has been recognised as an important virtue
- Unhappy man is encased in self
- A man who suffers from the sense of sin must tell himself that he has no reason to be sinful
- Issue of intellectual courage has been extensively studied
Solution : Issue of intellectual courage has been extensively studied
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Q375. > 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.
Who according to the passage is the happy man?
- Who is encased in self
- Who has free affection and wide interests
- Who is free from wordly passions
- Who has extremely centred passions
- None of these
Solution : Who has free affection and wide interests
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