Ref: ELT1002105 ENGLISH LANGUAGE TEST Time: 60 min.

Directions for questions 1 to 24: Read each passage carefully and select the best answer for the questions that follow it.

PASSAGE – 
The logical empiricist contends that no knowledge occurs in mystical experience. The mystical seeker generally takes
it for granted that, to be godlike, is to know God and that to know God makes one Godly. The empiricist concedes
the point that the mystical seer becomes godly. He does accept some measure of moral perfection or holiness, although
he refuses to concede that this is the same as the attainment of the knowledge of God; for, by knowledge he says,
we mean psychologically a mental state and logically, a judgment. In this case, knowledge as a mental state presupposes
some introspective awareness of the distinction between the subject and the object of knowledge, between the knower
and the known. Let there be no such distinction, then, there cannot be a cognitive situation, because the question
'who knows what?' remains without any answer. Knowledge as a judgment entails the logical distinction between
the subject and the predicate. Logically, no experience can be said to yield knowledge, to be a theoretical realization,
unless it is describable, that is expressible in the form of proposition.
On the basis of this empirical logical analysis of 'knowledge', the empiricist argues that in neither sense of the word
'knowledge' can the mystic claim to have known God. Empiricists argue that the alleged knowledge of God is attained
in a state of silence when all distinctions vanish, so, the experience which does not involve any awareness of logical
and psychological distinctions, may be a source of delightful emotion but not a state of knowledge. Lastly, the mystical
seeker usually starts with a postulate of his own or his culture; this turns into knowledge by way of contemplation. However,
a factual analysis reveals that where the contemplation involves on to suggestion, the initial belief comes as a revelation
by way of auto-suggestion voicing in silence.
The transcendentalist may accept the empiricist's point with the following counterpoints. Translated into rationalist
language, to be godlike is to know 'God'. The means to attain the highest subjective status is to know that status reflexively
without rising higher. Reflected in this language, the empiricist's first submission is: in his experience, the mystic attains
the highest subjective status for which all else is object; is God this subject - the mystic's lower selves and the world?
In his experience, if he realized the identity between the highest subject and the rest which is the object, then,
the awareness of distinction between the two vanishes and there would be no knowledge. The rationalist contends
that embedded in experience, the mystic attains the highest subjective status, for which not only all else is object, but for
which self-knowledge is the knowledge of God. Thus, the God is not his lower selves including the world; God is, in fact,
the subjective pole, at which the mystic's lower selves become the object and at which being aware of the new subjective
status he feels identical with God.
In order to stop indefinite regress, the progressive elevation of the subjective status must have a stop at some experience
where the subject in knowing itself does not turn into an object of a new unknown subject, but simply becomes an object
of its self-knowledge.
It is not logical to say that mystics of different lands and times have had no common theoretical realization. In fact, all
of them asserted the existence of God in their direct spiritual perception. However, their differences bear on inessentials.
In this context, it can be said that, to avoid verbalism and logomachy, Buddha preferred to remain silent about
the existence of God.
1. Distinction between the knower and the known, 3. From the passage it can be inferred that Buddha was
according to empiricists, shows that different from others in perception about the
(A) a mystic cannot claim to be godly. existence of God in that
(B) a mystic's claim to the knowledge of God (A) he denied the existence of God.
becomes untenable psychologically. (B) he did not have a spiritual perception about God.
(C) a mystic's moral perfection or holiness can be (C) he considered God to be an inessential concept.
accepted to some extent. (D) he did not say anything about God as he did not
(D) a mystic is unaware of the distinction between want to indulge in loquacity.
the subject and the object of knowledge. 4. The spiritual journey upwards terminates at a point when
(A) the subject becomes aware of God.
2. Which of the following is not a contention of the (B) the subject becomes equated to the object.
rationalist according to the passage? (C) the object transforms into the subject.
(A) In the highest subjective status, knowing God is (D) the subject and the object become identical.
the same as knowing oneself.
(B) A mystic attaches himself to God when he comes 5. According to an empiricist, a state of knowledge
down to his lower selves. would entail
(C) God is part of the object when the mystic attains (A) an awareness of logical and psychological
the highest subjective status. distinctions.
(D) The mystic's lower selves and the world become (B) holiness as a distinct trail.
the object of God, the subject, is the mystic's (C) a state of silence.
highest subjective status (D) an experience of delightful emotion.
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 PASSAGE – 
Criticism’ in the words of Walter Pater, ‘is the art of interpreting art’. It serves as an intermediary between the author
and the reader by explaining the one to the other. By his special aptitude and training, the critic feels the virtue
of a masterpiece, disengages it, and sets it forth. In Carlyle’s words, ‘the critic explains the full meaning and value
of a work to those who might not grasp either without his help’. This suggests a somewhat narrow view of his function
as being mainly didactic. In its wider application, Criticism, as Matthew Arnold defines it, is ‘a disinterested endeavour
to learn and propagate the best that is known and thought in the world’.

Throughout the 17th and 18th centuries, the critic was looked upon as a judge with no other duty than to pronounce upon
the faults or merits of a work, in accordance with a whole code of laws framed to guide him in his task. This idea
still exists, and it would not be easy to discard it. What matters to the reader, however, is not the final judgement but
the process by which it is reached, and it is in this ‘exposition’ or ‘appreciation’ that he will find the value of the fines t
works of criticism.
The two functions we have distinguished, judgement and appreciation, lead to an examination of the two opposed
stand-points from which the world has looked at Criticism – the Classical (Dogmatic) and the Romantic (Impressionistic).
The former is the older view, which began with the Renaissance and held sway until the time of Rousseau. The latter view
then predominated, with the important exception of the work of Matthew Arnold, until it was attacked by the modern critics,
T.E. Hume, T.S.Eliot, I.A.Richards, and F.R.Leavis. It was at its greatest strength appealing to the poet-critics,
Wordsworth, Swinburne, Oscar Wilde and Arthur Symons, but it still has powerful adherents today. The Classical
standpoint laid particular emphasis on the judicial function of Criticism, regulating it by the ‘rules’ of ancient classics,
as codified by Aristotle and his Greek followers. It advocated right judgement as a step towards right enjoyment. Italy set
the fashion, and France and England followed suit. This, briefly, is what Classical Criticism stands for: judgement based
on absolute standards and established conventions.
With the French revolution, Criticism began to shake off the shackles of classical authority. Among English authors,
Wordsworth was probably the first to recognise fully that a work of art carries with it its own canon of enjoyment,
independent of any outside aid, and that it has its own particular mode of expression. Thus, Criticism was now expected
to ascertain the viewpoint and intention of the writer if it proposed to assess a work of art. This is the Romantic view
of Criticism, from which has evolved, in recent times, the conception of Impressionism or the pure enjoyment of literature
as the highest exercise of the critical faculty. This form of Criticism is entirely subjective. The critic is concerned only with
expressing what he himself has felt in the presence of the work of art or literature that he is discussing. The critic might
even cause his readers to see it, as it were, with new eyes, and invest it with qualities hitherto unrecognised, so that
he almost creates a new work from the old.

6. All of the following are true about the classical 8. As inferred from the passage, which of the following
approach to criticism EXCEPT: is NOT a function of criticism?
(A) It began in Italy and spread to England and (A) To help the reader appreciate the finer nuances
France. of a literary work.
(B) It was attacked by modern critics like Richards (B) To judge the merits and shortcomings of a literary
and Leavis. work.
(C) To be a bridge between the creator of a literary
(C) It limited the freedom of the creative writers as
work and his audience.
also of the critics. (D) To teach readers to produce literary works.
(D) It focused on rules derived from classical works
of Greece. 9. Pick the odd man out from the following statements
about the Romantic view of criticism.
7. Pick the options that are true to the passage. (A) It laid emphasis on the enjoyment of a work.
(a) A creative writer’s work may be influenced by the (B) Matthew Arnold was its chief exponent.
criticism it is subjected to (C) It was individualistic and subjective.
(b) Matthew Arnold belonged to the classical school (D) It was not bound by adherence to rules.
of criticism. 10. Walter Pater’s definition of Criticism is borne out by
(c) Carlyle can be classified with the Romantics. (A) the Romantic view that criticism creates a new
(d) Oscar Wilde was a proponent of the Dogmatic work from the old.
view of Criticism. (B) the classical approach that holds that arriving
at the right judgement is the end.
(A) a and d are true.
(C) the modern critics who reacted against the
(B) a and c are false.
Romantic view.
(C) a, b and c are true.
(D) Matthew Arnold who was an exception to his time.
(D) b, c and d are true.

PASSAGE – III

The Hindu theory is that religions do not come from without, but from within. It is my belief that religious thought is in
man’s very constitution, so much so that it is impossible for him to give up religion until he can give up his mind and body,
until he can give up thought and life. As long as a man thinks, the struggle must go on, and so long man must have some
form of religion.
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The great question in the present time is this: Why struggle for that infinite unknown? Why shall we not be content with
the known? Why shall we not rest satisfied with eating, drinking, and doing a little good to society? We are told that to do
good to the world is all of religion, and that it is useless to trouble ourselves about questions of the beyond. So much is
this the case that it has become a truism.

But, fortunately, we must inquire into the beyond. The sense universe is, as it were, only one portion, one bit of that infinite
spiritual universe projected into the plane of sense consciousness. How can this little bit of projection be explained, be
understood, without, knowing that which is beyond? It is said of Socrates that one day while lecturing at Athens, he met
a Brahmin who had travelled into Greece, and Socrates told the Brahmin that the greatest study for mankind is man.
The Brahmin sharply retorted: “How can you know man until you know God”. This God is the only explanation of that
which is known and knowable, this present life. Take anything before you, the most material thing  take one of the most
material sciences, as physics  study it, push the study forward, and the gross forms will begin to melt and become finer
and finer, until they come to a point where you are bound to make a tremendous leap from these material things into the
immaterial. The gross melts into the fine, physics into metaphysics, in every department of knowledge.

Thus, man finds himself driven to a study of the beyond. Life will be a desert, human life will be vain, if we cannot know
the beyond. It is very well to say: Be contented with the things of the present. But, it is religion, the inquiry into the beyond,
that makes the difference between man and an animal. Well, man is the only animal that naturally looks upwards; every
other animal naturally looks down. That looking upward and going upward and seeking perfection are what is called
salvation; and the sooner a man begins to go higher, the sooner he raises himself towards this idea of truth as salvation.

“What good can religion do? Can it take away the poverty of the poor?” Supposing it cannot, would that prove the untruth
of religion? Babies judge the whole universe from their own standpoint, that of producing candy, and so do the babies of
the world. We must not judge by the standard of infinity. Religion permeates the whole of man’s life, the past, present and
future. It is, therefore, the eternal relation between the eternal soul and the eternal God.

Now comes the question: Can religion really accomplish anything? It can. It brings eternal life to man. It has made man
what he is, and will make of this human animal a god. Take religion away from human society and what will remain?
Nothing but a forest of brutes. Sense happiness is not the goal of humanity. Wisdom (Jnana) is the goal of all life. We find
that man enjoys his intellect more than an animal enjoys its senses; and we see that man enjoys his spiritual nature even
more than his rational nature. So the highest wisdom must be this spiritual knowledge. With this knowledge will come
bliss. All these things of this world are but the shadows, the manifestations in the third or fourth degree of the real
Knowledge and Bliss.

11. The ‘babies of the world’ are those who (d) It is the relation between the eternal soul and
(A) have constricted or myopic view of things. eternal God.
(B) tend to view things from their own perspective. (A) a, b and c (B) b, c and d
(C) have a unique perspective for each situation. (C) a, b and d (D) a, c and d
(D) are the novices looking at things beyond their 14. "The sense universe is, as it were, only one portion,
comprehension. one bit, of that infinite spiritual universe projected into
the plane of sense consciousness" – Through this
12. The Brahmin opposed Socrates because he believed statement the author says that
that (A) the sense universe and the spiritual universe are
(A) man can understand the part of a whole only one and the same.
when he understands the whole. (B) the sense universe can never reveal the secrets
(B) man is the manifestation of God’s creativity. of the spiritual universe.
(C) the tangible is nothing but the expression of the (C) the sense universe and the spiritual universe are
intangible. mutually exclusive.
(D) the material merges into the abstract in all (D) we need to apply the spiritual universe to the
sciences. sense universe in order to understand the
spiritual universe better.
13. Which of the following statements apply to the
concept of religion, as per the passage? 15. What can ‘the struggle’ mean?
(a) Religion is the means of enquiring into the (A) To know the infinite unknown
beyond. (B) To achieve salvation
(b) We can use religion as a means to attain (C) To reconcile the abstract with the absolute
salvation. (D) To give up religion
(c) Religion says that one should do good to others.

PASSAGE – V
A case can be made that both systems, justice and status, began to evolve in early primates from different aspects
of their lives. Both began within families. But in the primates before man's evolution, the status system developed
independently of the justice system. In man's evolution, the justice system has been playing catch-up and is fusing once
again with the more deeply ingrained status system. In particular, justice is applied no longer only to agreements between
people to reciprocate favours, as in contracts; it has acquired the quite different role of rule-setter and umpire for the
games of status seeking. Here again we see the justice system is an inhibitor of action, while the status system is the
motivator for action.
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The status system has also evolved so that the mere will to dominance takes on the more labile and subtle form of a will
to be the best in a variety of culturally determined forms of excellence. We have evolved to have the capacity for
sublimation and maturation. We owe to the status system, and not to the justice system, our cultural feats and our cultural
dynamism.

Conspicuously absent from this picture of the evolution of the justice system is any reference to the evolution of altruistic
emotions and dispositions toward strangers. Generosity toward needy strangers did evolve, but as an alternative status
game. It's useful to have them owe you a favour. In its more advanced forms it's a negative reaction to the status system.

Some aspects of our ideology would elevate the justice system over the status system, in effect trying to switch the
motivating power away from status to achieving moralistic character traits. Moralistic character traits are achievable by
anyone, however untalented and industrious, as distinct from those excellences which require talent, interest and industry.
But the effect of the rhetoric of justice on the young, to the extent it is successful, is to kill their will to excellence.
'Does anyone seriously set as the main goal in life to be honest, reliable, conscientious? Of course not; these can only be
ancillary. A person who succumbs to this aberration of moralistic rhetoric is a far more serious social ill than the people
who are unjust in their pursuit of excellence. For this person lacks initiative, this good but aimless couch potato.

The rhetoric also seeks to create sympathy for those who do not rise in status along any path to excellence. To the extent
that the stigma is removed from being a loser-from-the start, a lazy drifter.

With the advent of mass media, advertisers have joined the anti-status rhetoricians. They have discovered that an effective
sales pitch is to associate their product with escape from the stress of status seeking. Think of the Marlboro man, and
other effective TV ad campaigns.

What is the goal of this attack? The easy answer is enslavement. Natural selection in human beings favours enslavers
and enslavement occurs so subtly that the slaves do not even realize they are slaves.

16. What does the author think of the generosity shown
to a needy stranger?
(A) As an expression of altruistic feeling
(B) As a revelation of a natural instinct in
evolutionary biology
(C) As a ploy to keep the other indebted
(D) As an example of the natural justice system
17. The author decries the "moralistic rhetoric" because
(A) it kills initiative.
(B) it is easier to preach than to practice.
(C) morals are unattainable goals.
(D) being moral is not the main goal of life.
18. The author calls justice system an inhibitor of actions
because
(A) being inactive is portrayed as a virtue in
justice system.
(B) it hinders uninhibited dominance.
(C) there is no motivational factor ingrained in a
justice system.
(D) it hinders free conclusion of agreements
between people to reciprocate favours.
19. 'Marlboro man' is quoted in the article as
(A) a successful person donning a particular dress.
(B) a person flaunting a status symbol.
(C) a victim of the commercialisation of success.
(D) a symbol of protest against status stratifications.
20. With which of the following adages would the author
be in agreement, as inferred from the passage?
(A) Failure is the stepping stone to success
(B) Justice delayed is justice denied
(C) Honesty is the best policy
(D) Nothing succeeds like success

PASSAGE – V
In the beginning was the word, and the word was run together. Ancient texts (like the Greek of the Gospel of John) had
few of the devices that tell readers where words begin and end (spaces), which words are proper names (the upper-lower
case distinction), where breaks in meaning come (commas, dashes, semicolons and full stops), who said what (inverted
commas), and so on.

Most people take punctuation to be something obvious and settled. In fact, the system is in a bit of upheaval.
The beginnings of that date back to 1971, when Ray Tomlinson sent an experimental message between two computers
in the same room, connected only by ARPANET (the precursor to the internet).

Tomlinson, who died on March 5th, made a lasting contribution to the world’s orthography by choosing the @ symbol for
e-mail addresses. His legacy will be a long one. E-mail and the @ sign have conquered the world: you cannot truly say
you speak a foreign language until you can give your e-mail address complete with the local word for the glyph, like
snabel-a (“elephant-trunk A”) in Danish or aapenstartje (“little monkey’s tail”) in Dutch.

It seems that Tomlinson opened a Pandora’s box. As communication using computers proliferated, so did people’s
recourse to those lesser-used characters at the edges of their computer keyboard. In the 1990s, it was the rise of the
emoticon, from the humble :-) to the more elaborate, like >:\ (a furrowed-brow look of scepticism). The use of # to signal
a topic (#language), as on Twitter, has evolved as a way to send messages through a kind of second channel. Some find
this #playful, and others find it #irritating, but it has its uses in condensed media like Twitter.
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Other innovations may have seen their day come and go: nerds once preferred tags in the style of HTML (used to code
web pages) like “<sarcasm>”. But this already seems to be on the wane, in favour of things like “*sigh*”. A *sigh* was
Johnson’s reaction to another story of non-traditional writing: last year Oxford Dictionaries chose an emoji—those
cartoonish faces descended from emoticons—as its “Word of the Year”. (It was the face intended to signal “tears of joy”.)
Emoji aren’t really words or punctuation, but something akin to a graphical hashtag, performing a bit of the same role as
tone of voice and body language in speech.
With all this flux, many people worry that skill with punctuation is disappearing: witness, after all, the way teens text and
tweet not bothering to capitalise or punctuate at all. It is in fact more complicated (and interesting) than that. Not putting
a full stop in a text is normal for teens in an internet message, and including it sends a separate note of annoyance or
frustration on the part of the writer. Full stops can also be used for other effects, like “You. Must. Be. Joking.”
Such chaos is not all that historically unusual. The first English writers, when they punctuated at all, availed themselves
of long-forgotten symbols like the diastole and trigon, the interpunct and the diple. Printing began the process of settling
the punctuation system, but even that took four centuries. Samuel Johnson’s commas, in the mid-18th century, were not
only heavy; many would be ungrammatical today, and this style persisted into the first editions of The Economist in 1843.
As David Crystal, a linguist, points out in his history of punctuation (“Making a Point”) published in 2015, at the dawn of
the 19th century, punctuation prescribers were still divided into those who insisted that punctuation follow grammar and
those who wanted it to aid elocution. Even one of the grammarians, Lindley Murray, wrote in 1795, in a hugely influential
grammar book, that a semicolon signalled a pause twice as long as a comma; that a colon was twice as long as a
semicolon; and that a full stop was twice as long as a colon. (Try that next time you read a text aloud.)
Punctuation, in other words, has not always been the epitome of order that some of its fans think. It is unsurprising that
the rise of computers would unsettle a system that had barely settled to begin with. Fortunately, most of the upheaval
is confined to new channels: e-mail, texting, Twitter and whatever is to come next. Even most teens know to keep it out
of formal writing. And those who prefer not to follow fads at all need only wait a while: much of today’s playful punctuation
will soon become unfashionable, dead as the diastole and the diple.
21. Which of the following inferences can be drawn from Directions for questions 25 to 28: The sentences given
the passage? in the following questions, when properly sequenced, form
(A) Punctuation is in the process of becoming obsolete. a coherent paragraph. Each sentence is indicated with
(B) Punctuation has rarely been truly stable. a number. Select the most logical order of sentences that
(C) The process of communication through computers constructs a coherent paragraph and mark the correct
has caused irreversible damage to punctuation. sequence of numbers in the box provided below each
(D) As punctuation is not an embodiment of order, question
it can be dispensed with.
25. (1) A new study in the journal ‘science’ suggests
22. What does the author mean when he says Tomlinson an answer that elephants rumble the same way
opened a Pandora's box? people talk or sing, by blowing air past their long
(A) The creation of the @ symbol by Tomlinson has
vocal folds and letting them vibrate back and
led to the creation of new symbols and
characters at the cost of punctuation forth.
(B) The proliferation of communication through (2) But until recently, no one knew how they made
computers has had a severely detrimental effect their distinctive thundering sounds.
on punctuation (3) Elephants rumble to communicate, sending
(C) The creation of the @ symbol by Tomlinson has vibrations across the landscape that other
revolutionized the system of punctuation elephants can feel through their feet.
(D) Tomlinson is indirectly responsible for the (4) Were they purring like cats, or were their voices
upheaval which punctuation is subjected to just very low?
23. Which of the following statements are true according (5) These folds are the largest to have been
the passage? demonstrated to make sound in this way.
(A) There are divergent views with regard to the use
of the # in communication
(B) The writers of ancient texts were sticklers for
26. (1) Just 25 percent of the students who were on
punctuation
(C) The system of punctuation has continued to their cells later recalled the unusual sight.
evolve over the years (2) When you need to talk or send messages, pull
(D) Symbols like diastole, trigone etc served the over like a safe driver.
same purpose as the present day emojis (3) The number of distracted pedestrians is so great
that some law makers considered a ban on using
24. The word orthography, as used in the passage, refers cell phones while walking or crossing city streets.
to
(4) At Western Washington University, Psychology
(A) the art or study of correct spelling according to
established usage. professor Ira Hyman had a clown ride a unicycle
(B) the accepted way of spelling words. within view of students walking.
(C) the aspect of language study concerned with (5) But what is needed more than laws is common
letters and their sequences in words sense, says the Canada safety council.
(D) a method of spelling, as by the use of an alphabet
or other system of symbols
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27. (1) It is only because of King and the movement
that he led, that the U.S. can claim to be the
leader of the ‘free world’ without inviting smirks
of disdain and disbelief.
(2) Three decades after King was gunned down on
a motel balcony in Memphis, Tennessee, he is
still regarded mainly as the Black leader of
a movement for Black equality.
(3) Had he and the Blacks and Whites who marched
beside him failed, vast regions of the U.S. would
have remained morally indistinguishable from
South Africa under apartheid, with terrible
consequences for America’s standing among
nations.
(4) For all that King did to free the Blacks from the
yoke of segregation, the Whites may owe him the
greatest debt for liberating them from the burden
of America’s centuriesold hypocrisy about race.
(5) How could America have convincingly inveighed
against the Iron Curtain while an equally
oppressive Cotton Curtain remained draped
across the South?
(6) It is a testament to the greatness of Martin Luther
King Junior that nearly every major city in the
U.S. has a street or school named after him and
it is a measure of how sorely his achievements
are misunderstood that most of them are located
in Black neighbourhoods.
28. (1) And this year is likely to be no better as it
celebrates its first Christmas after the
recognition of Palestine as a state and at the end
of a record year in tourism, making it likely that
there will once more be no room at the inn.
(2) All of the West Bank city’s 3700 hotel rooms are
likely to be filled, with thousands more visitors
making day trips from nearby Jerusalem
(3) Ever since Mary and Joseph were turned away,
the ancient – biblical town of Bethlehem has had
a bad press over its room availability.
(4) Tens of thousands of pilgrims and tourists are
expected to visit the birthplace of Jesus over
Christmas.
(5) This year has seen a 20 percent growth in the
number of visitors compared with the previous
year, and officials hope for a further rise in
tourism to Palestine next year.
Direction for question 29 to 31: Each of the following
questions presents 5 statements of which 4, when placed
in appropriate order would form a contextually complete
paragraph. Pick the statement that is not part of that
context and indicate the number corresponding with it in
the box provided below each question.
29. (1) Francisco de Miranda, who was born in
Venezuela in 1750 and died in a Spanish prison
220 years ago this month, was a soldier,
statesman, student of military affairs and
philosophy, and a bon vivant.
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(2) The populist leaders of present day Venezuela
claim Miranda as a forebear, but his hurly-burly
life is a rebuke to their illiberalism.
(3) True, Miranda was an anti-imperialist and he
believed in continental solidarity against Spain,
but he was a life-long admirer of the United
States and Britain.
(4) Even by the standards of an extraordinary age,
it was a remarkable life.
(5) Above all he was a peerless net worker and
a self-appointed leader in the cause of
independence for South America from Spanish
rule.
30. (1) "I think a lot of people my age are interested in
drones because it's cool technology that is
really just starting to be available for everyone,"
said a 17-year-old who plans to attend new
training being offered by a commercial drone
company in her state.
(2) Leaders in the unmanned aircraft industry are
trying to persuade young people who think
drones are cool to consider flying them for
a living.
(3) Drones can be used to combat terrorism too and
the hardcore terrorist Osama Bin Laden was
killed in a covert drone attack.
(4) Businesses use drones to take photos and video,
for security and to conduct inspections or
surveys, among other things.
(5) Commercial pilots must obtain a Federal Aviation
Administration drone license, and some
companies that employ such pilots have started
selling classes that help students prepare for the
FAA test or just figure out whether they would be
interested in such a career.
31. (1) Russia has vehemently denied that thseparatist
insurgency in Ukraine’s Donetsk and Luhansk
regions, bordering Russia is armed and
reinforced by the Russian military.
(2) U.S. President Donald Trump has promised to
“find out” the nature of the pro-Russian forces
fighting the Ukrainian government, casting
doubt over whether they are controlled by
Russia.
(3) The troops have admitted to having Russian
soldiers fight alongside them, some of whom
Ukraine has captured and traded to Russia for
its own captives based there.
(4) Later he defended his “respect” for Russian
President Vladimir Putin, saying this did not
amount to any warm personal feelings.
(5) After a three year conflict – during which the
anti-government forces have kept one of the
largest European militaries at bay — Western
governments have uniformly accepted that the
separatist effort is supported by Russia.
ELT1002105/6
Directions for questions 32 to 34: The passages given
below are followed by four summaries. Choose the option
that best captures the author’s position and mark the
number corresponding with it in the box provided below
the question.
32. Psychologists have suggested that extroversion is
correlated with positive emotions – that is people who
are more extroverted tend to be happier than
introverts. But is this actually the case? Psychologists
who studied this question found that extroverts often
do experience more positive emotions than introverts.
However, researchers have also found evidence that
there are indeed 'happy introverts': when researchers
look at happy participants in a study, they found that
about one-third of these participants were also
introverts.
(1) More extroverted people may experience
positive emotions slightly more than average, but
many unhappy people are extroverts too.
(2) More extroverted people may experience
positive emotions slightly more often than
average, but many happy people are actually
introverts.
(3) While extroverts and introverts both can be
happy, introverts are likely to be more happy than
extroverts.
(4) Being an extrovert or introvert is likely to decide
whether a person is happy or unhappy, because
it is a deciding factor.
33. Not everyone agrees that mathematics is a language.
Some definitions of 'language' describe it as a spoken
form of communication. Mathematics is a written form
of communication. While it may be easy to read
a simple addition statement aloud (e.g., 1 + 1 = 2),
it's much harder to read other equations aloud
(e.g., Maxwell's equations). Also, spoken statements
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would be rendered in the speaker's native language,
not in a universal tongue. Perhaps a parallel would
clarify the impasse: sign language would be
disqualified on this criterion and yet most linguists
accept sign language as a true language.
(1) Definitions related to a concept can decide the
nature of the concept.
(2) Mathematics can be considered a language,
despite some criticism.
(3) Some definitions' criticism of language nature of
maths is justified.
(4) Maths can be a universal language it it follows
important definitions of language.
34. When your pet cat comes home and stands at your
feet calling meow, you are likely to understand this
message as relating to that immediate time and
place. If you ask your cat where it has been and what
it has been up to, you'll probably get the same meow
response. Its language cannot effectively be used to
relate events that are far removed in time and place.
In contrast, human language is capable of producing
messages equivalent to meow, last night, over in the
park, and then going on to say, In fact, I'll be going
back tomorrow for some more, a process called
displacement.
(1) The displacement in human language removes
the quality of immediacy, making it distinct.
(2) Displacement allows us to talk about things and
places whose existence we cannot even be sure of.
(3) Animal language is better suited to
communication of immediate environment than is
human language.
(4) Language creates hopes and resentments that
are not related to immediate human
environment.
ELT1002105/7