Text 5

The Other Churchill

Liberalism has its own history and its own tradition. Socialism has its own formulas and aims. Socialism
seeks to pull down wealth; Liberalism seeks to raise up poverty. Socialism would destroy private interests;
Liberalism would preserve private interests in the only way in which they can be safely and justly preserved,
namely, by reconciling them with public right. Socialism would kill enterprise; Liberalism would rescue enterprise
from the trammels [=obstacles] of privilege and preference. Socialism assails the pre-eminence of the individual;
Liberalism seeks, and shall seek more in the future, to build up a minimum standard for the mass. Socialism exalts
the rule; Liberalism exalts the man. Socialism attacks capital; Liberalism attacks monopoly. The inherent vice of
Capitalism is the unequal sharing of blessings. The inherent virtue of Socialism is the equal sharing of miseries. The
great principle which this House ought to guard and cherish is that, when the tax collector comes to the private
citizen and takes from him of his wealth for the service of the public, the whole of that money taken shall go for the
purposes for which it is intended, and that no private interests, however powerfully they may be organized and
however eloquently advocated, shall thrust their dirty fingers into the pie and take the profit for themselves.

21. According to Churchill, Liberalism and Socialism 24. According to Churchill, Capitalism is
are
(A) preferable to socialism.
(A) grossly similar (B) as bad as Socialism.
(B) privately destructive. (C) inherently virtuous.
(C) preferably enterprising. (D) better than Socialism.
(D) mutually exalting. (E) full of blessings for all.
(E) simply irreconcilable.
25. Choose the correct interpretation: Churchill says
22. According to Churchill, Liberalism aims at that

(A) supporting the privileged. (A) the House of Commons has a responsibility to
(B) building up monopolies. fulfill in the interests of the rich.
(C) eliminating poverty. (B) the money taken from the rich should be
(D) destroying individualism. distributed among the poor.
(E) changing history. (C) every penny of the taxes collected by the state
must be spent in the service of the public.
23. According to Churchill, Socialism aims at (D) taxation should not only be better organized
but also be more eloquently advocated.
(A) restricting individualism. (E) profit means private fingers in the public pie.
(B) preserving private preferences.
(C) supporting individual interests.
(D) distributing public property.
(E) conserving private interests.

Text 6

The woman's position in Turkey had changed relatively little since the days of the Prophet. Despite growing
discussion of her predicament, both before and after the reign of Abdul Hamid, she still lived subject to the rules of
Islam, in a seclusion which amounted at its worst to personal slavery and at its best to virtual segregation from the
outside world. The average Ottoman Turk, in his masculine pride and possessiveness, chose still to see women as
the inferior sex, deficient in morality and self-respect, requiring protection by the male against her own weaker
instincts. It had become a collective as well as a personal duty to supervise her behavior. Not merely the husband
and father and brother but the whole street, the whole neighborhood was concerned to watch over her, making sure
that her limbs were totally and decently covered and intent to catch her out if she seemed to step outside the narrow
path the society laid down for her. In Constantinople no woman might be seen walking in the street or driving in a
carriage with a man, even if he were her husband. If they went out together he was obliged to walk ahead,
disregarding her. Never did she appear with him at social gatherings; thus there was in effect no mixed Moslem

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society. On trams and boats there was a curtain, to divide women from men. In girls' schools, when feminine
education was introduced, the only male teachers were eunuchs. In the theatre the female parts were played by men,
as in Elizabethan England, or by Christian women. When women were eventually allowed into the audience it was
on certain ladies' days set aside for them. Only in parts of Anatolia, among the peasantry, were women freer, and
indeed often unveiled before all but strangers. For (thanks sometimes to the influence of the brotherhoods) the
peasants were often less orthodox in their customs, and moreover their women had, for economic reasons, to work in
the fields and perform other outdoor tasks for the family living.

26. The best phrase to describe women's situation in (C) Christian women on ladies' days in theatre
the Ottoman period would be houses
(A) delivered from bondage (D) A man accompanying his wife, though
(B) socially oppressed pretending to disregard her
(C) traditionally respected (E) Moslem women watching a play in a theatre
(D) rightfully segregated house
(E) lawfully emancipated
29. Women in villages
27. The average Ottoman Turk felt himself
(A) obliged to marry four women. (A) had somewhat more liberal customs.
(B) unable to acquire a masculine pride and self- (B) did not wear veils at all.
respect. (C) influenced the brotherhoods.
(C) superior because women required protection (D) were sexually emancipated.
against other men. (E) were peasants only in parts of Anatolia.
(D) responsible to decide what should and what
should not be considered proper conduct for 30. The passage mainly tells us about
women. (A) the social restrictions in the 19th century.
(E) condemned to keep his wife or wives in virtual (B) the inferior status of women in the Ottoman
segregation from the outside world. period.
(C) life in the villages as opposed to that in the
28. What was impossible to see or witness in the social towns.
life of the Ottoman capital city of İstanbul? (D) the similarities and differences between the
(A) Dividing curtains in trams and boats two sexes.
(E) the rules of Islam as opposed to those of
(B) Sexually potent male teachers in girls' schools
Christianity.

Text 7
Why does anyone care whether or not Washoe has language? Psychologist Roger Brown asks this question at the
beginning of his critical comparison of child and chimp. Brown feels that we want the chimp to learn language for
perhaps the same reason we care about space travel. "It is very lonely being the only language-using species in the
universe. We want a chimp to talk to us, so that we can say: 'Hello, out there. What is it like, being a chimpanzee?'"
Brown's humorous answer to his own question is thus a near paraphrase of a remark by Carl Jung. Jung once wrote
about the necessity of finding another creature with whom we can converse if we are ever to find out what it is to be
human. In The Undiscovered Self, Jung stated categorically that man remains an enigma to himself because he lacks
the proper means of comparison necessary for self-knowledge. "He knows how to distinguish himself from other
animals in point of anatomy and physiology," wrote Jung, "but as a conscious, reflecting being, gifted with speech,
he lacks all criteria for self-judgment." "Man is on this planet a unique phenomenon which we can compare with no
other being. The possibility of comparison and hence self-knowledge would arise only if we could establish relations
with quasi-human mammals, if there are any such beings, inhabiting other stars." Perhaps, then, the thrill of
speaking to Washoe arises from a feeling that here is a "quasi-human mammal" with whom we might establish
relations and come to understand better what it is to be human. But why have we, up to now, ignored or downgraded
any evidence of "human" behavior in other animals? This is because, even if there is a thrill in the idea of
conversing with another creature, there is also a threat... We really did not want to talk to a chimp, and, although this
may sound strange, perhaps we really have not wanted to find out what it is to be human. Perhaps, too, we still do
not want to think of ourselves as being animals ourselves, even though alternative explanations are becoming
increasingly convincing.

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31. Brown, a psychologist, feels that the reason why 34. Mark out the appropriate statement
we want the chimp to learn human language is
(A) Carl Jung would never have approved of
(A) probably identical with the reason why we are Brown's studies.
so interested in space travel.
(B) Now that we have Washoe to communicate
(B) that we really care for the humorous aspects of
with, there's no more need to look for quasi-
psychology.
human mammals elsewhere.
(C) the same reason why we compare child and
chimp. (C) Carl Jung was a very lonely man toward the
(D) that we want to send chimps to space instead end of his life.
of astronauts. (D) Washoe is a zoologist, best-known for his
(E) that chimps are the only language-using work on chimpanzees.
species in the universe. (E) Man is unique on this planet and unique in the
universe, as far as we know.
32. Brown's answer is _________ a remark by Carl
Jung. 35. Cross out the inappropriate statement
(A) the opposite of
(A) Man must discover more about the chimp in
(B) a critical comparison of
order to discover more about him.
(C) almost a repetition in different words of
(D) nearly as humorous as (B) Man has so far ignored or downgraded any
(E) very different from evidence of "human" behavior in other
mammals.
33. Man would know himself better if (C) There is less evidence now that man himself is
an animal species.
(A) he lacked the means of comparison. (D) Washoe can be regarded as a quasi-human
(B) comparison were necessary. mammal.
(C) he found a means of comparison.
(D) he remained an enigma to himself. (E) It is fairly obvious that we resist the idea of
(E) he were unique on this planet. being an animal species ourselves, despite all
evidence to the contrary.

Text 8
I would say that the function of art is not to transmit feeling so that others may experience the same feeling. That is
only the function of the crudest forms of art - "program music," melodrama, sentimental fiction and the like. The
real function of art is to express feeling and transmit understanding. That is what the Greeks had so perfectly
realized and that is what, I think, Aristotle meant when he said that the purpose of drama was to purge our emotions.
We come to the work of art already charged with emotional complexes; we find in the genuine work of art, not an
exaltation of these emotions, but peace, repose, equanimity. Nothing is more absurd than the spectacle of an ardent
young snob trying to cultivate an emotion before a great work of art, in which all the artist's emotion has been
transmuted to perfect intellectual freedom. ... If this were clearly recognized, there would be no question of the
status of art in society. Here again the Greeks were wiser than we, and their belief, which always seems so
paradoxical to us, that beauty is moral goodness, is really a simple truth. The only sin is ugliness, and if we believed
this with all our being, all other activities of the human spirit could be left to take care of themselves. That is why I
believe that art is so much more significant than either economics or philosophy. It is the direct measure of man's
spiritual vision. When that vision is communal, it becomes a religion, and the vitality of art throughout the greater
part of history is closely bound up with some form of religion. But gradually, as I have already pointed out, for the
last two or three centuries that bond has been getting looser, and there does not seem to be any immediate promise
of new contact being established. ... No one will deny the profound inter-relation of artist and community. The artist
depends on the community -- takes his tone, his tempo, his intensity from the society of which he is a member. But
the individual character of the artist's work depends on more than these: it depends on a definite will-to-form which
is a reflection of the artist's personality, and there is no significant art without this act of creative will.

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36. According to Read, the function of art 38. "Beauty is moral goodness." According to Read,
this proposition could really provide a working
(A) is best exemplified by the crudest forms of art. basis for
(B) is to make others experience the same feelings
(A) economics and philosophy.
as the artist.
(B) spiritualism.
(C) has never been understood as well as it is (C) our communal life.
understood today. (D) our sins.
(D) was very well understood by the Greeks. (E) our past history.
(E) is to express understanding and transmit
feeling. 39. Read believes that there exists/exist

(A) an immutable truth in artistic individualism.

37. As explained in the passage, Aristotle (B) certain inevitable ties between art and society.
(C) financial problems associated with communal
art.
(A) is a good representative of the Greek position (D) no room for individualism in art.
in this matter.
(E) still some people who confuse art with
(B) purged our emotions through his plays. religion.
(C) exalted the dramatic emotions of his fellow
countrymen. 40. Great art makes us
(D) spent all his life trying to popularize great
drama. (A) more individualistic than we commonly are.
(B) strongly sentimental and ardently
(E) taught his fellow countrymen the theatrical melodramatic.
realities behind great drama. (C) more patriotic.
(D) critical of the society in which we live.
(E) see and understand the human condition.

Text 9
As much as I dislike having to say so, I personally would eliminate all federal funding of the arts. For, despite its
benevolent intentions, the government does not know how to play the role of patron. Let's face it: bureaucrats cannot
help but commission mediocre work, and their staying away from the world of the arts undoubtedly would improve
matters, making possible something of a renaissance in music, painting, poetry and the other arts. That at least is my
hope. It is necessary to distinguish between patronage and encouragement in this context: The government should
encourage artistic expression by all means -- and by "encourage," I mean, provide subsidies to libraries, reduce the
postal rates, change the tax laws, be generous with the funding of art schools. These are the kinds of things that we
may reasonably expect of a government to manage properly. This kind of involvement on the part of the state takes
its roots from the traditional American notion that enlargement of learning and expansion of knowledge are
beneficial to the nation. The more books the citizens read, the better for the country; the more discussion in the
market-place, the better for the republic. I believe in that; I believe that government can help. It is when the
government gets involved in the business of patronage that I am not very impressed. The United States Government
traditionally has been in the business of patronizing architecture, and all one has to do is to go to Washington and
look around to understand the usual level of mediocrity.

41. The writer is against the federal funding of the arts
because
(A) it does not have any benevolent intentions.
(B) the bureaucrats never know how to select the
best.
(C) the bureaucrats never know how to select the
best.
(D) he dislikes having to say so.
(E) he would eliminate all federal funding.
42. What the government cannot do is to
(A) support the arts in general terms.
(B) reduce the postal rates and change the tax
laws.
(C) distinguish between encouragement and
dictating.
(D) provide a lot of money for art schools.
(E) encourage artistic expression.

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