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MARTIN GAY
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MULTIPLE CHOICE. Choose the one alternative that best completes the statement or answers the
question.
2) -5 3
A) 125
B) 15
C) -15
D) -125
Answer: D
3) -2 1
A) 2
B) 0
C) -2
D) 1
Answer: C
4) (-5)3
A) 125
B) -125
1
C) 15
D) -15
Answer: B
1 2
5)
6
1
A)
3
1
B)
36
1
C)
8
1
D)
12
Answer: B
6) 8 ∙ 5 3
A) 64,000
B) 133
C) 120
D) 1000
Answer: D
2
7) (0.1)5
A) 0.00001
B) 0.001
C) 0.03125
D) 0.5
Answer: A
9) x5 ; x = -3
A) 243
B) - 243
C) -15
D) 15
Answer: B
10) 4x2 ; x = 6
A) 576
B) 144
C) 96
D) 48
Answer: B
5
12) ; x = -4
4x2
5
A) -
32
5
B)
32
5
C)
64
5
D) -
64
Answer: C
3
Use the product rule to simplify the expression. Write the result using exponents.
13) x3 ∙ x4
A) x4
B) x7
C) x 3
D) x 8
Answer: B
14) 9 9 ∙ 97
A) 8116
B) 8163
C) 9 63
D) 9 16
Answer: D
15) (3p5)(6p3 )
A) -18p15
B) 18p8
C) 18p15
D) -18p8
Answer: B
16) x8 ∙ x4 ∙ x8
A) x12
B) x40
C) x 12
D) x 20
Answer: D
4
Solve.
19) The rectangle has width 5x2 feet and length 8x4 feet. Find its area as an expression in x. (Area = length ∙
A) 40x8 sq ft
B) 13x6 sq ft
C) 40x6 sq ft
D) 13x8 sq ft
Answer: C
20) The parallelogram has base length 6y5 meters and height 3y6 meters. Find its area as an expression
in y. (A = b ∙ h)
3y6
meters
6y5 meters
A) 18x30 sq
m B) 9x30 sq
m C) 18x11 sq
m D) 9x11 sq
m
Answer: C
10
22) (59 )
A) 5 19
B) 259
C) 5 90
D) 2590
Answer: C
5
Solve.
23) The square has sides of length 6x4 centimeters. Find its area. (A = s2 )
6x4
centimeter
s
A) 36x16 sq
cm B) 36x8 sq
cm C) 12x16 sq
cm D) 12x8 sq
cm
Answer: B
24) The circle has a radius of 9y centimeters. Find its area. Do not approximate π. (A = πr2 )
9y cm
A) 18y2 π sq
cm B) 81y2 π sq
cm C) 18yπ sq
cm D) 81yπ sq
cm
Answer: B
25) The cube has sides of length 4y5 feet. Find its volume. (V = s3 )
4y5 feet
4y5 feet
4y5 feet
A) 12y125 cu
ft B) 64y15 cu
ft C) 12y15 cu
ft D) 64y125
cu ft
6
Answer: B
7
Use the power rule and the power of a product or quotient rule to simplify the expression.
26) (ab)9
A) 9ab
B) a 10b10
C) a 9 b9
D) ab9
Answer: C
27) (2a)5
A) 10a 5
B) 10a
C) 32a
D) 32a 5
Answer: D
28) (-3a)4
A) -12a 4
B) -12a
C) 81a
D) 81a 4
Answer: D
29) (2p3)2
A) 2p6
B) 4p6
C) 4p3
D) 4p5
Answer: B
2
30) (-9x 3)
A) 81x5
B) -9x 6
C) 81x6
D) -81x6
Answer: C
31) (-4xy)2
A) 16xy
B) 16x 2 y2
C) -8xy
D) -8x2 y2
Answer: B
8
2
32) (x9 y)
A) x11y
B) x18y2
C) x 11y3
D) x 18y
Answer: B
3
33) (x7 y4)
A) x21y4
B) x7 y12
C) x 10y7
D) x 21y12
Answer: D
2
34) (4a 3 b)
A) 16a 6 b2
B) 4a 6 b2
C) 16a 5 b2
D) 4a 5 b2
Answer: A
35) (3x5 y3 )4
A) 3x20y12
B) 81x 20y12
C) 3x9 y7
D) 81x9 y7
Answer: B
xy 4
36)
4
x4 y4
A)
256
x4 y4
B)
4
xy4
C)
256
xy
D)
256
Answer: A
9
6
pm3
37)
q5
p6 m 9
A)
q11
p6 m 18
B)
q30
pm9
C)
q11
pm18
D)
q30
Answer: B
2
4x2 y4
38)
z4
16x4 y6
A)
z6
4x4 y8
B)
z8
16x4 y8
C)
z8
4x4 y8
D)
z6
Answer: C
x6
40)
x5
1
A)
x
B) x6 - x5
C) x
10
D) x 11
Answer: C
11
(-7)16
41)
(-7)14
A) -49
1
B)
49
1
C)
-49
D) 49
Answer: D
s7 t8
42)
s2 t
A) s9 t9
B) s5 t6
C) s5 t8
D) s5 t7
Answer: D
14m 7 n 10
43)
7m 6 n 6
A) 2mn 4
B) 2m 13n 16
C) 2n 4
D) 14mn 4
Answer: A
Simplify the
expression.
44) 9 0 + 120
A) 21
B) 0
C) 1
D) 2
Answer: D
12
46) z 0 + 120
A) z + 12
B) 2
C) 0
D) 13
Answer: B
47) -6y0
A) -5
B) 1
C) -6
D) 0
Answer: C
48) (15b) 0
A) 0
B) b
C) 15
D) 1
Answer: D
49) (3ab)2
A) 5a 2 b2
B) 6a 2 b2
C) 9a 2 b2
D) 3a 2 b2
Answer: C
50) 2 2 + 2 3
A) 12
B) 32
C) 10
D) 64
Answer: A
51) c4 c8c6
A) 3c18
B) c192
C) c18
D) 192c3
Answer: C
13
52) (-
2z 2 )(4z 3
) A) -8z 5
B) 8z 6
C) -8z 6
D) 256z 5
Answer: A
2x11
53)
x7
A) 8x
B) 2x18
C) 16x4
D) 2x4
Answer: D
5
2x3
54)
y2
33x8
A)
y7
2x15
B)
y10
32x15
C)
y2
32x15
D)
y10
Answer: D
12a 3b10c5
55)
abc
a 2 b9 c4
A)
12
B) 12a 2 b9 c4
12a 2 b9 c4
C)
abc
D) 12a 4 b11c6
Answer: B
14
(18pq)3
56)
216p3 q3
A) 27p6 q6
27
B)
36p2 q2
C) 27
1
D)
12
Answer: C
4
(x2 )
57)
(7x)3
x11
A)
343
x5
B)
7
x5
C)
343
x3
D)
343
Answer: C
2
8t3
58)
4s4
4t6
A)
s4
2t6
B)
s8
4t6
C)
s8
4t5
D)
s6
Answer: C
Find the degree of the following polynomial and determine whether it is a monomial, binomial, trinomial, or
none of these.
59) 6x
A) 0; binomial
B) 6; monomial
C) 0; monomial
D) 1;
monomial
Answer: D
15
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“Croyez moi, l’erreur aussi a son mérite,” said Voltaire. We see
those who surmount by dint of egotism or infatuation obstacles from
which the prudent recoil. The right partisan is a heady man, who,
because he does not see many things, sees some one thing with
heat and exaggeration; and if he falls among other narrow men, or
objects which have a brief importance, prefers it to the universe, and
seems inspired and a godsend to those who wish to magnify the
matter and carry a point. ’Tis the difference between progress by
railroad and by walking across the broken country. Immense speed,
but only in one direction.
There are two theories of life; one for the demonstration of our
talent, the other for the education of the man. One is activity, the
busy-body, the following of that practical talent which we have, in the
belief that what is so natural, easy and pleasant to us and desirable
to others will surely lead us out safely; in this direction lie usefulness,
comfort, society, low power of all sorts. The other is trust, religion,
consent to be nothing for eternity, entranced waiting, the worship of
ideas. This is solitary, grand, secular. They are in perpetual balance
and strife. One is talent, the other genius. One is skill, the other
character.
We are continually tempted to sacrifice genius to talent, the hope
and promise of insight to the lust of a freer demonstration of those
gifts we have; and we buy this freedom to glitter by the loss of
general health.
It is the levity of this country to forgive everything to talent. If a
man show cleverness, rhetorical skill, bold front in the forum or the
senate, people clap their hands without asking more. We have a
juvenile love of smartness, of showy speech. We like faculty that can
rapidly be coined into money, and society seems to be in conspiracy
to utilize every gift prematurely, and pull down genius to lucrative
talent. Every kind of meanness and mischief is forgiven to intellect.
All is condoned if I can write a good song or novel.
Wide is the gulf between genius and talent. The men we know,
poets, wits, writers, deal with their thoughts as jewellers with jewels,
which they sell but must not wear. Like the carpenter, who gives up
the key of the fine house he has built, and never enters it again.
There is a conflict between a man’s private dexterity or talent and
his access to the free air and light which wisdom is; between wisdom
and the habit and necessity of repeating itself which belongs to every
mind. Peter is the mould into which everything is poured like warm
wax, and be it astronomy or railroads or French revolution or
theology or botany, it comes out Peter. But there are quick limits to
our interest in the personality of people. They are as much alike as
their barns and pantries, and are as soon musty and dreary. They
entertain us for a time, but at the second or third encounter we have
nothing more to learn.
No wonder the children love masks and costumes, and play horse,
play soldier, play school, play bear, and delight in theatricals. The
children have only the instinct of the universe, in which becoming
somewhat else is the perpetual game of nature, and death the
penalty of standing still. ’Tis not less in thought. I cannot conceive
any good in a thought which confines and stagnates. The universe
exists only in transit, or we behold it shooting the gulf from the past
to the future. We are passing into new heavens in fact by the
movement of our solar system, and in thought by our better
knowledge. Transition is the attitude of power. A fact is only a
fulcrum of the spirit. It is the terminus of a past thought, but only a
means now to new sallies of the imagination and new progress of
wisdom. The habit of saliency, of not pausing but proceeding, is a
sort of importation and domestication of the divine effort into a man.
Routine, the rut, is the path of indolence, of cows, of sluggish animal
life; as near gravitation as it can go. But wit sees the short way, puts
together what belongs together, custom or no custom; in that is
organization.
Inspiration is the continuation of the divine effort that built the man.
The same course continues itself in the mind which we have
witnessed in nature, namely, the carrying-on and completion of the
metamorphosis from grub to worm, from worm to fly. In human
thought this process is often arrested for years and ages. The history
of mankind is the history of arrested growth. This premature stop, I
know not how, befalls most of us in early youth; as if the growth of
high powers, the access to rare truths, closed at two or three years
in the child, while all the pagan faculties went ripening on to sixty.
So long as you are capable of advance, so long you have not
abdicated the hope and future of a divine soul. That wonderful oracle
will reply when it is consulted, and there is no history or tradition, no
rule of life or art or science, on which it is not a competent and the
only competent judge.
Man was made for conflict, not for rest. In action is his power; not
in his goals but in his transitions man is great. Instantly he is dwarfed
by self-indulgence. The truest state of mind rested in becomes false.
The spiritual power of man is twofold, mind and heart, Intellect and
morals; one respecting truth, the other the will. One is the man, the
other the woman in spiritual nature. One is power, the other is love.
These elements always coexist in every normal individual, but one
predominates. And as each is easily exalted in our thoughts till it
serves to fill the universe and become the synonym of God, the soul
in which one predominates is ever watchful and jealous when such
immense claims are made for one as seem injurious to the other.
Ideal and practical, like ecliptic and equator, are never parallel. Each
has its vices, its proper dangers, obvious enough when the opposite
element is deficient.
Intellect is skeptical, runs down into talent, selfish working for
private ends, conceited, ostentatious and malignant. On the other
side the clear-headed thinker complains of souls led hither and
thither by affections which, alone, are blind guides and thriftless
workmen, and in the confusion asks the polarity of intellect. But all
great minds and all great hearts have mutually allowed the absolute
necessity of the twain.
If the first rule is to obey your genius, in the second place the good
mind is known by the choice of what is positive, of what is
advancing. We must embrace the affirmative. But the affirmative of
affirmatives is love. Quantus amor tantus animus. Strength enters as
the moral element enters. Lovers of men are as safe as the sun.
Goodwill makes insight. Sensibility is the secret readiness to believe
in all kinds of power, and the contempt of any experience we have
not is the opposite pole. The measure of mental health is the
disposition to find good everywhere, good and order, analogy, health
and benefit,—the love of truth, tendency to be in the right, no fighter
for victory, no cockerel.
We have all of us by nature a certain divination and parturient
vaticination in our minds of some higher good and perfection than
either power or knowledge. Knowledge is plainly to be preferred
before power, as being that which guides and directs its blind force
and impetus; but Aristotle declares that the origin of reason is not
reason but something better.
The height of culture, the highest behavior, consists in the
identification of the Ego with the universe; so that when a man says I
hope, I find, I think, he might properly say, The human race thinks or
finds or hopes. And meantime he shall be able continually to keep
sight of his biographical Ego,—I have a desk, I have an office, I am
hungry, I had an ague,—as rhetoric or offset to his grand spiritual
Ego, without impertinence, or ever confounding them.
I may well say this is divine, the continuation of the divine effort.
Alas! it seems not to be ours, to be quite independent of us. Often
there is so little affinity between the man and his works that we think
the wind must have writ them. Also its communication from one to
another follows its own law and refuses our intrusion. It is in one, it
belongs to all; yet how to impart it?
We need all our resources to live in the world which is to be used
and decorated by us. Socrates kept all his virtues as well as his
faculties well in hand. He was sincerely humble, but he utilized his
humanity chiefly as a better eyeglass to penetrate the vapors that
baffled the vision of other men.
FOOTNOTES:
[1] 1850
MEMORY.
MEMORY.