MDCAT ENGLISH-Comprehension Passages (SMART INSTITUTE)

India is a country of villages. Rural population still dominates the urban population as far as the number is considered. This is despite the fact that there is rampant migration of rural families to urban centres. Generally, the gains of being a unit of the urban population are less than the disadvantages and risks that are in-built in the urban life. Crime, riots, etc are some of the examples of such risks of urban life. The forces that generate conditions conducive to crime and riots are stronger in urban communities than in rural areas. Urban living is more anonymous living. It often releases the individual from community restraints more common in tradition-oriented societies. But more freedom from constraints and controls also provides greater freedom to deviate. And living in the more impersonalized, formally controlled urban society means that regulatory orders of conduct are often directed by distant bureaucrats. The police are strangers executing these prescriptions on an anonymous set of subjects. Minor offences in small town or village are often handled without resort to official police action. As disputable as such action may seem to be, it results in fewer recorded violations of the law compared to those in the big cities. Although perhaps causing some decision difficulties for the police in small town, formal and objective law enforcement is not always acceptable to the villagers. Urban area with mass population, greater wealth, more commercial establishments and more products of our technology also provide more frequent opportunities for theft. Victims are impersonalized, property is insured, consumer goods in more abundance are vividly displayed and are more portable. The crime rate increases despite formal moral education given in schools.

 

Question NO. 01

Which of the following would be the best title for the above passage?

a) Lure of Village Life

b) Rural-Urban Rift

c) Hazards of Urban Life

d) Crime and Punishment

e) Urban Crimes and their Reasons

India is a country of villages. Rural population still dominates the urban population as far as the number is considered. This is despite the fact that there is rampant migration of rural families to urban centres. Generally, the gains of being a unit of the urban population are less than the disadvantages and risks that are in-built in the urban life. Crime, riots, etc are some of the examples of such risks of urban life. The forces that generate conditions conducive to crime and riots are stronger in urban communities than in rural areas. Urban living is more anonymous living. It often releases the individual from community restraints more common in tradition-oriented societies. But more freedom from constraints and controls also provides greater freedom to deviate. And living in the more impersonalized, formally controlled urban society means that regulatory orders of conduct are often directed by distant bureaucrats. The police are strangers executing these prescriptions on an anonymous set of subjects. Minor offences in small town or village are often handled without resort to official police action. As disputable as such action may seem to be, it results in fewer recorded violations of the law compared to those in the big cities. Although perhaps causing some decision difficulties for the police in small town, formal and objective law enforcement is not always acceptable to the villagers. Urban area with mass population, greater wealth, more commercial establishments and more products of our technology also provide more frequent opportunities for theft. Victims are impersonalized, property is insured, consumer goods in more abundance are vividly displayed and are more portable. The crime rate increases despite formal moral education given in schools.

 

Question : 2

The passage mainly emphasises the

a) need for formal moral education to be given in schools

b) reasons for growing crime rate in urban centres as compared to that in rural areas

c) increasing crime rate in rural areas

d) comparative account of wealth in rural and urban areas

e) None of these

India is a country of villages. Rural population still dominates the urban population as far as the number is considered. This is despite the fact that there is rampant migration of rural families to urban centres. Generally, the gains of being a unit of the urban population are less than the disadvantages and risks that are in-built in the urban life. Crime, riots, etc are some of the examples of such risks of urban life. The forces that generate conditions conducive to crime and riots are stronger in urban communities than in rural areas. Urban living is more anonymous living. It often releases the individual from community restraints more common in tradition-oriented societies. But more freedom from constraints and controls also provides greater freedom to deviate. And living in the more impersonalized, formally controlled urban society means that regulatory orders of conduct are often directed by distant bureaucrats. The police are strangers executing these prescriptions on an anonymous set of subjects. Minor offences in small town or village are often handled without resort to official police action. As disputable as such action may seem to be, it results in fewer recorded violations of the law compared to those in the big cities. Although perhaps causing some decision difficulties for the police in small town, formal and objective law enforcement is not always acceptable to the villagers. Urban area with mass population, greater wealth, more commercial establishments and more products of our technology also provide more frequent opportunities for theft. Victims are impersonalized, property is insured, consumer goods in more abundance are vividly displayed and are more portable. The crime rate increases despite formal moral education given in schools.

 

Question : 3

The author thinks that risks and disadvantages are

a) outweigh the gains of rural life

b) surpassed by the gains of urban life

c) almost negligible in rural life

d) more than the gains in urban life

e) None of these

India is a country of villages. Rural population still dominates the urban population as far as the number is considered. This is despite the fact that there is rampant migration of rural families to urban centres. Generally, the gains of being a unit of the urban population are less than the disadvantages and risks that are in-built in the urban life. Crime, riots, etc are some of the examples of such risks of urban life. The forces that generate conditions conducive to crime and riots are stronger in urban communities than in rural areas. Urban living is more anonymous living. It often releases the individual from community restraints more common in tradition-oriented societies. But more freedom from constraints and controls also provides greater freedom to deviate. And living in the more impersonalized, formally controlled urban society means that regulatory orders of conduct are often directed by distant bureaucrats. The police are strangers executing these prescriptions on an anonymous set of subjects. Minor offences in small town or village are often handled without resort to official police action. As disputable as such action may seem to be, it results in fewer recorded violations of the law compared to those in the big cities. Although perhaps causing some decision difficulties for the police in small town, formal and objective law enforcement is not always acceptable to the villagers. Urban area with mass population, greater wealth, more commercial establishments and more products of our technology also provide more frequent opportunities for theft. Victims are impersonalized, property is insured, consumer goods in more abundance are vividly displayed and are more portable. The crime rate increases despite formal moral education given in schools.

 

Question : 4

Which of the following is a characteristic of an urban setting?

a) Less forceful social control

b) Minimal opportunities of crime due to better law enforcement

c) Deviation from freedom

d) Unreported minor crimes

e) Fewer recorded violations of the law Minimal = very small in size or amount; as small as possible

India is a country of villages. Rural population still dominates the urban population as far as the number is considered. This is despite the fact that there is rampant migration of rural families to urban centres. Generally, the gains of being a unit of the urban population are less than the disadvantages and risks that are in-built in the urban life. Crime, riots, etc are some of the examples of such risks of urban life. The forces that generate conditions conducive to crime and riots are stronger in urban communities than in rural areas. Urban living is more anonymous living. It often releases the individual from community restraints more common in tradition-oriented societies. But more freedom from constraints and controls also provides greater freedom to deviate. And living in the more impersonalized, formally controlled urban society means that regulatory orders of conduct are often directed by distant bureaucrats. The police are strangers executing these prescriptions on an anonymous set of subjects. Minor offences in small town or village are often handled without resort to official police action. As disputable as such action may seem to be, it results in fewer recorded violations of the law compared to those in the big cities. Although perhaps causing some decision difficulties for the police in small town, formal and objective law enforcement is not always acceptable to the villagers. Urban area with mass population, greater wealth, more commercial establishments and more products of our technology also provide more frequent opportunities for theft. Victims are impersonalized, property is insured, consumer goods in more abundance are vividly displayed and are more portable. The crime rate increases despite formal moral education given in schools.

 

Question : 5

Which of the following statements is TRUE in the context of the passage?

a) Small communities have more minor crimes than in urban centres.

b) Urban crimes cannot be prevented.

c) Lack of personal contacts increases crimes in urban areas.

d) The display of consumer goods is the main cause of crime.

e) Police in urban areas settle minor disputes without official action.

India is a country of villages. Rural population still dominates the urban population as far as the number is considered. This is despite the fact that there is rampant migration of rural families to urban centres. Generally, the gains of being a unit of the urban population are less than the disadvantages and risks that are in-built in the urban life. Crime, riots, etc are some of the examples of such risks of urban life. The forces that generate conditions conducive to crime and riots are stronger in urban communities than in rural areas. Urban living is more anonymous living. It often releases the individual from community restraints more common in tradition-oriented societies. But more freedom from constraints and controls also provides greater freedom to deviate. And living in the more impersonalized, formally controlled urban society means that regulatory orders of conduct are often directed by distant bureaucrats. The police are strangers executing these prescriptions on an anonymous set of subjects. Minor offences in small town or village are often handled without resort to official police action. As disputable as such action may seem to be, it results in fewer recorded violations of the law compared to those in the big cities. Although perhaps causing some decision difficulties for the police in small town, formal and objective law enforcement is not always acceptable to the villagers. Urban area with mass population, greater wealth, more commercial establishments and more products of our technology also provide more frequent opportunities for theft. Victims are impersonalized, property is insured, consumer goods in more abundance are vividly displayed and are more portable. The crime rate increases despite formal moral education given in schools.

 

Question : 6

Which of the following inference(s) can be drawn from the contents of the passage?

1. The migration of people from rural areas to urban centres is almost negligible.
2. Strangers can enforce laws in a more impartial manner than known people can.
3. Wealth has concentrated more in urban centres than in rural areas.

 

a) A and C only

b) All the three

c) B and C only

d) A and B only

e) None of these

India is a country of villages. Rural population still dominates the urban population as far as the number is considered. This is despite the fact that there is rampant migration of rural families to urban centres. Generally, the gains of being a unit of the urban population are less than the disadvantages and risks that are in-built in the urban life. Crime, riots, etc are some of the examples of such risks of urban life. The forces that generate conditions conducive to crime and riots are stronger in urban communities than in rural areas. Urban living is more anonymous living. It often releases the individual from community restraints more common in tradition-oriented societies. But more freedom from constraints and controls also provides greater freedom to deviate. And living in the more impersonalized, formally controlled urban society means that regulatory orders of conduct are often directed by distant bureaucrats. The police are strangers executing these prescriptions on an anonymous set of subjects. Minor offences in small town or village are often handled without resort to official police action. As disputable as such action may seem to be, it results in fewer recorded violations of the law compared to those in the big cities. Although perhaps causing some decision difficulties for the police in small town, formal and objective law enforcement is not always acceptable to the villagers. Urban area with mass population, greater wealth, more commercial establishments and more products of our technology also provide more frequent opportunities for theft. Victims are impersonalized, property is insured, consumer goods in more abundance are vividly displayed and are more portable. The crime rate increases despite formal moral education given in schools.

 

Question : 7

The behaviour of people is generally moulded because of social control in

a) an anonymous form of living

b) non-traditional societies

c) the presence of the police authorities

d) formally controlled urban societies

e) None of these

India is a country of villages. Rural population still dominates the urban population as far as the number is considered. This is despite the fact that there is rampant migration of rural families to urban centres. Generally, the gains of being a unit of the urban population are less than the disadvantages and risks that are in-built in the urban life. Crime, riots, etc are some of the examples of such risks of urban life. The forces that generate conditions conducive to crime and riots are stronger in urban communities than in rural areas. Urban living is more anonymous living. It often releases the individual from community restraints more common in tradition-oriented societies. But more freedom from constraints and controls also provides greater freedom to deviate. And living in the more impersonalized, formally controlled urban society means that regulatory orders of conduct are often directed by distant bureaucrats. The police are strangers executing these prescriptions on an anonymous set of subjects. Minor offences in small town or village are often handled without resort to official police action. As disputable as such action may seem to be, it results in fewer recorded violations of the law compared to those in the big cities. Although perhaps causing some decision difficulties for the police in small town, formal and objective law enforcement is not always acceptable to the villagers. Urban area with mass population, greater wealth, more commercial establishments and more products of our technology also provide more frequent opportunities for theft. Victims are impersonalized, property is insured, consumer goods in more abundance are vividly displayed and are more portable. The crime rate increases despite formal moral education given in schools.

 

Question : 8

It can be inferred from the passage that urban crime can be controlled by

a) vivid display of expensive consumer goods

b) making expensive consumer goods less portable

c) enforcement of law by distant bureaucrats

d) greater emphasis on moral education

e) None of these

India is a country of villages. Rural population still dominates the urban population as far as the number is considered. This is despite the fact that there is rampant migration of rural families to urban centres. Generally, the gains of being a unit of the urban population are less than the disadvantages and risks that are in-built in the urban life. Crime, riots, etc are some of the examples of such risks of urban life. The forces that generate conditions conducive to crime and riots are stronger in urban communities than in rural areas. Urban living is more anonymous living. It often releases the individual from community restraints more common in tradition-oriented societies. But more freedom from constraints and controls also provides greater freedom to deviate. And living in the more impersonalized, formally controlled urban society means that regulatory orders of conduct are often directed by distant bureaucrats. The police are strangers executing these prescriptions on an anonymous set of subjects. Minor offences in small town or village are often handled without resort to official police action. As disputable as such action may seem to be, it results in fewer recorded violations of the law compared to those in the big cities. Although perhaps causing some decision difficulties for the police in small town, formal and objective law enforcement is not always acceptable to the villagers. Urban area with mass population, greater wealth, more commercial establishments and more products of our technology also provide more frequent opportunities for theft. Victims are impersonalized, property is insured, consumer goods in more abundance are vividly displayed and are more portable. The crime rate increases despite formal moral education given in schools.

 

Question : 9

The author’s view of ‘Traditional Societies’ is best expressed by which of the following?

a) They provide inadequate freedom for personal movements and travel.

b) They do not have adequate modern technology.

c) They have lower crime rates because of the moral teachings in schools.

d) They provide less freedom for the individual in many circumstances.

e) They are ruled and controlled by distant bureaucrats.

India is a country of villages. Rural population still dominates the urban population as far as the number is considered. This is despite the fact that there is rampant migration of rural families to urban centres. Generally, the gains of being a unit of the urban population are less than the disadvantages and risks that are in-built in the urban life. Crime, riots, etc are some of the examples of such risks of urban life. The forces that generate conditions conducive to crime and riots are stronger in urban communities than in rural areas. Urban living is more anonymous living. It often releases the individual from community restraints more common in tradition-oriented societies. But more freedom from constraints and controls also provides greater freedom to deviate. And living in the more impersonalized, formally controlled urban society means that regulatory orders of conduct are often directed by distant bureaucrats. The police are strangers executing these prescriptions on an anonymous set of subjects. Minor offences in small town or village are often handled without resort to official police action. As disputable as such action may seem to be, it results in fewer recorded violations of the law compared to those in the big cities. Although perhaps causing some decision difficulties for the police in small town, formal and objective law enforcement is not always acceptable to the villagers. Urban area with mass population, greater wealth, more commercial establishments and more products of our technology also provide more frequent opportunities for theft. Victims are impersonalized, property is insured, consumer goods in more abundance are vividly displayed and are more portable. The crime rate increases despite formal moral education given in schools.

 

Question : 10

According to the passage, the crime in small towns

a) leads to an impersonalized style of living

b) is often dealt with objective law enforcement

c) is brought well under control by distant bureaucrats

d) is less frequently reported or dealt with officially

e) always causes difficulties for the police authorities

Genetic variation is the cornerstone of evolution, without which there can be no natural selection, and so a low genetic diversity decreases the ability of a species to survive and reproduce, explains lead author Yoshan Moodley, Professor at the Department of Zoology, University of Venda in South Africa. Two centuries ago, the black rhinoceros – which roamed much of sub Saharan Africa – had 64 different genetic lineages; but today only 20 of these lineages remain, says the paper. The species is now restricted to five countries, South Africa, Namibia, Kenya, Zimbabwe and Tanzania. Genetically unique populations that once existed in Nigeria, Cameroon, Chad, Eritrea, Ethiopia, Somalia, Mozambique, Malawi and Angola have disappeared. The origins of the 'genetic erosion' coincided with colonial rule in Africa and the popularity of big game hunting. From the second half of the 20th century, however, poaching for horns has dramatically depleted their population and genetic diversity, especially in Kenya and Tanzania.

 

Question : 1

What is important for evolution?

a) Large population

b) Survival of the fittest

c) Genetic variation

d) Mixing of species

Genetic variation is the cornerstone of evolution, without which there can be no natural selection, and so a low genetic diversity decreases the ability of a species to survive and reproduce, explains lead author Yoshan Moodley, Professor at the Department of Zoology, University of Venda in South Africa. Two centuries ago, the black rhinoceros – which roamed much of sub Saharan Africa – had 64 different genetic lineages; but today only 20 of these lineages remain, says the paper. The species is now restricted to five countries, South Africa, Namibia, Kenya, Zimbabwe and Tanzania. Genetically unique populations that once existed in Nigeria, Cameroon, Chad, Eritrea, Ethiopia, Somalia, Mozambique, Malawi and Angola have disappeared. The origins of the 'genetic erosion' coincided with colonial rule in Africa and the popularity of big game hunting. From the second half of the 20th century, however, poaching for horns has dramatically depleted their population and genetic diversity, especially in Kenya and Tanzania.

 

Question : 2

Sub Sharan Africa has lost how many black rhino genetic lineages in 200 years?

a) 20

b) 30

c) 64

d) 44

Genetic variation is the cornerstone of evolution, without which there can be no natural selection, and so a low genetic diversity decreases the ability of a species to survive and reproduce, explains lead author Yoshan Moodley, Professor at the Department of Zoology, University of Venda in South Africa. Two centuries ago, the black rhinoceros – which roamed much of sub Saharan Africa – had 64 different genetic lineages; but today only 20 of these lineages remain, says the paper. The species is now restricted to five countries, South Africa, Namibia, Kenya, Zimbabwe and Tanzania. Genetically unique populations that once existed in Nigeria, Cameroon, Chad, Eritrea, Ethiopia, Somalia, Mozambique, Malawi and Angola have disappeared. The origins of the 'genetic erosion' coincided with colonial rule in Africa and the popularity of big game hunting. From the second half of the 20th century, however, poaching for horns has dramatically depleted their population and genetic diversity, especially in Kenya and Tanzania.

 

Question : 3

Genetically unique black rhinoceros has been lost in all of the following countries, except?

a) Nigeria

b) Malawi

c) Tanzania

d) Chad

Genetic variation is the cornerstone of evolution, without which there can be no natural selection, and so a low genetic diversity decreases the ability of a species to survive and reproduce, explains lead author Yoshan Moodley, Professor at the Department of Zoology, University of Venda in South Africa. Two centuries ago, the black rhinoceros – which roamed much of sub Saharan Africa – had 64 different genetic lineages; but today only 20 of these lineages remain, says the paper. The species is now restricted to five countries, South Africa, Namibia, Kenya, Zimbabwe and Tanzania. Genetically unique populations that once existed in Nigeria, Cameroon, Chad, Eritrea, Ethiopia, Somalia, Mozambique, Malawi and Angola have disappeared. The origins of the 'genetic erosion' coincided with colonial rule in Africa and the popularity of big game hunting. From the second half of the 20th century, however, poaching for horns has dramatically depleted their population and genetic diversity, especially in Kenya and Tanzania.

 

Question : 4

From the second half of the 20th century what has caused a dramatic fall in black rhinoceros population?

a) colonial rule

b) fall in genetic diversity

c) poaching

d) big game hunting

Genetic variation is the cornerstone of evolution, without which there can be no natural selection, and so a low genetic diversity decreases the ability of a species to survive and reproduce, explains lead author Yoshan Moodley, Professor at the Department of Zoology, University of Venda in South Africa. Two centuries ago, the black rhinoceros – which roamed much of sub Saharan Africa – had 64 different genetic lineages; but today only 20 of these lineages remain, says the paper. The species is now restricted to five countries, South Africa, Namibia, Kenya, Zimbabwe and Tanzania. Genetically unique populations that once existed in Nigeria, Cameroon, Chad, Eritrea, Ethiopia, Somalia, Mozambique, Malawi and Angola have disappeared. The origins of the 'genetic erosion' coincided with colonial rule in Africa and the popularity of big game hunting. From the second half of the 20th century, however, poaching for horns has dramatically depleted their population and genetic diversity, especially in Kenya and Tanzania.

 

Question : 5

Genetic diversity is proportional to _____________________.

a) the ability of a species to survive and reproduce

b) extinction

c) species population

d) inbreedivng

The happy man is the man who lives objectively, who has free affections and wide interests, 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 is 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 causes of his unhappiness, he continues to be self-centered and therefore does not get outside it. It must be by genuine interest, not by simulated interests adopted 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 this 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 practise exercises designed to give courage. Courage has been recognized from time immemorial as an important virtue, and a great part of the 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, you will find it quite useful. Teach yourself to feel that life would 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 fear over a very large field.

 

Question : 1

According to the passage, calculated affection

a) turns into permanent affection over a period of time

b) leads to self-pity

c) makes other person to love you

d) appears to be false and fabricated

e) gives a feeling of courage

The happy man is the man who lives objectively, who has free affections and wide interests, 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 is 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 causes of his unhappiness, he continues to be self-centered and therefore does not get outside it. It must be by genuine interest, not by simulated interests adopted 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 this 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 practise exercises designed to give courage. Courage has been recognized from time immemorial as an important virtue, and a great part of the 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, you will find it quite useful. Teach yourself to feel that life would 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 fear over a very large field.

 

Question : 2

Who according to the passage is the happy man?

a) Who is free from worldly passions

b) Who has externally centred passions

c) Who has free affection and wide interests

d) Who is encased in self

e) None of these

The happy man is the man who lives objectively, who has free affections and wide interests, 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 is 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 causes of his unhappiness, he continues to be self-centered and therefore does not get outside it. It must be by genuine interest, not by simulated interests adopted 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 this 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 practise exercises designed to give courage. Courage has been recognized from time immemorial as an important virtue, and a great part of the 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, you will find it quite useful. Teach yourself to feel that life would 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 fear over a very large field.

 

Question : 3

Which of the following statements is NOT TRUE in the context of the passage?

a) Unhappy man is encased in self.

b) A man who suffers from the sense of sin must tell himself that he has no reason to be sinful.

c) Courage has been recognised as an important virtue.

d) The happy man has wide interests.

e) Issue of intellectual courage has been extensively studied.

The happy man is the man who lives objectively, who has free affections and wide interests, 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 is 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 causes of his unhappiness, he continues to be self-centered and therefore does not get outside it. It must be by genuine interest, not by simulated interests adopted 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 this 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 practise exercises designed to give courage. Courage has been recognized from time immemorial as an important virtue, and a great part of the 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, you will find it quite useful. Teach yourself to feel that life would 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 fear over a very large field.

 

Question : 4

Which of the following virtues, according to the passage, has been recognised for long as an important virtue?

a) Courage

b) Self-consciousness

c) Sacrifice

d) Patriotism

e) None of these

The happy man is the man who lives objectively, who has free affections and wide interests, 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 is 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 causes of his unhappiness, he continues to be self-centered and therefore does not get outside it. It must be by genuine interest, not by simulated interests adopted 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 this 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 practise exercises designed to give courage. Courage has been recognized from time immemorial as an important virtue, and a great part of the 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, you will find it quite useful. Teach yourself to feel that life would 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 fear over a very large field.

 

Question : 5

Which of the following words is SIMILAR in meaning of the word ‘bestowed’ as used in the passage?

a) Trusted

b) Withdrawn

c) Accommodated

d) Conferred

e) Directed

The happy man is the man who lives objectively, who has free affections and wide interests, 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 is 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 causes of his unhappiness, he continues to be self-centered and therefore does not get outside it. It must be by genuine interest, not by simulated interests adopted 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 this 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 practise exercises designed to give courage. Courage has been recognized from time immemorial as an important virtue, and a great part of the 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, you will find it quite useful. Teach yourself to feel that life would 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 fear over a very large field.

 

Question : 6

Which of the following, according to the passage, has not been studied much?

a) How to get absorbed in other interests

b) Moral and intellectual courage

c) The state of mind of an unhappy man

d) Feeling of guilt and self-pity

e) None of these

The happy man is the man who lives objectively, who has free affections and wide interests, 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 is 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 causes of his unhappiness, he continues to be self-centered and therefore does not get outside it. It must be by genuine interest, not by simulated interests adopted 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 this 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 practise exercises designed to give courage. Courage has been recognized from time immemorial as an important virtue, and a great part of the 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, you will find it quite useful. Teach yourself to feel that life would 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 fear over a very large field.

 

Question : 7

What should a man do who is suffering from the feeling of self-pity?

a) He should seek affection from others.

b) He should develop a feeling of fearlessness.

c) He should persuade himself that everything is alright in his circumstances.

d) He should control his passions and emotions.

e) He should consult an expert to diagnose his trouble.

The happy man is the man who lives objectively, who has free affections and wide interests, 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 is 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 causes of his unhappiness, he continues to be self-centered and therefore does not get outside it. It must be by genuine interest, not by simulated interests adopted 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 this 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 practise exercises designed to give courage. Courage has been recognized from time immemorial as an important virtue, and a great part of the 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, you will find it quite useful. Teach yourself to feel that life would 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 fear over a very large field.

 

Question : 8

What happens to a man who demands affection?

a) He becomes a victim of a vicious circle.

b) He takes affection for granted from others.

c) He tends to take a calculated risk.

d) His feelings are reciprocated by others.

e) None of these

The happy man is the man who lives objectively, who has free affections and wide interests, 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 is 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 causes of his unhappiness, he continues to be self-centered and therefore does not get outside it. It must be by genuine interest, not by simulated interests adopted 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 this 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 practise exercises designed to give courage. Courage has been recognized from time immemorial as an important virtue, and a great part of the 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, you will find it quite useful. Teach yourself to feel that life would 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 fear over a very large field.

 

Question : 9

If a man is suffering from a sense of sin,

a) he should consciously realize that he has no reason to feel sinful

b) he should develop a fearless character

c) he should admit his sin at once

d) he should invite opinion of others

e) he should develop an internal focus of control

The happy man is the man who lives objectively, who has free affections and wide interests, 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 is 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 causes of his unhappiness, he continues to be self-centered and therefore does not get outside it. It must be by genuine interest, not by simulated interests adopted 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 this 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 practise exercises designed to give courage. Courage has been recognized from time immemorial as an important virtue, and a great part of the 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, you will find it quite useful. Teach yourself to feel that life would 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 fear over a very large field.

 

Question : 10

Which of the following statements is TRUE in the context of the passage?

a) Any virtue has a dark side also.

b) One feels happy if one receives affection.

c) The happy man lives subjectively.

d) All passions stem from unhappiness.

e) Any affection is always genuine.

The happy man is the man who lives objectively, who has free affections and wide interests, 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 is 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 causes of his unhappiness, he continues to be self-centered and therefore does not get outside it. It must be by genuine interest, not by simulated interests adopted 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 this 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 practise exercises designed to give courage. Courage has been recognized from time immemorial as an important virtue, and a great part of the 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, you will find it quite useful. Teach yourself to feel that life would 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 fear over a very large field.

 

Question : 11

Which of the following statements is SIMILAR in meaning to the word ‘flinching’ as used in the passage?

a) explaining

b) providing

c) convincing

d) wincing

e) debating

The happy man is the man who lives objectively, who has free affections and wide interests, 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 is 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 causes of his unhappiness, he continues to be self-centered and therefore does not get outside it. It must be by genuine interest, not by simulated interests adopted 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 this 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 practise exercises designed to give courage. Courage has been recognized from time immemorial as an important virtue, and a great part of the 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, you will find it quite useful. Teach yourself to feel that life would 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 fear over a very large field.

 

Question : 12

How can one get out of the vicious circle mentioned in the passage?

a) Being true to others and one’s internal circumstances

b) Admitting to oneself that others could be right

c) By inculcating the habit of self-absorption

d) By practising skills of concentration

e) None of these

The happy man is the man who lives objectively, who has free affections and wide interests, 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 is 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 causes of his unhappiness, he continues to be self-centered and therefore does not get outside it. It must be by genuine interest, not by simulated interests adopted 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 this 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 practise exercises designed to give courage. Courage has been recognized from time immemorial as an important virtue, and a great part of the 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, you will find it quite useful. Teach yourself to feel that life would 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 fear over a very large field.

 

Question : 13

Which of the following words is OPPOSITE in the meaning of the word ‘dispelling’ as used in the passage?

a) projecting

b) scattering

c) accumulating

d) giving

e) receiving

The happy man is the man who lives objectively, who has free affections and wide interests, 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 is 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 causes of his unhappiness, he continues to be self-centered and therefore does not get outside it. It must be by genuine interest, not by simulated interests adopted 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 this 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 practise exercises designed to give courage. Courage has been recognized from time immemorial as an important virtue, and a great part of the 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, you will find it quite useful. Teach yourself to feel that life would 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 fear over a very large field.

 

Question : 14

What according to the passage is the real cause of happiness?

a) Affection received from others

b) Calculated risk taken

c) Critical analysis of the happy state of mind

d) Material rewards and incentives received

e) None of these

The happy man is the man who lives objectively, who has free affections and wide interests, 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 is 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 causes of his unhappiness, he continues to be self-centered and therefore does not get outside it. It must be by genuine interest, not by simulated interests adopted 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 this 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 practise exercises designed to give courage. Courage has been recognized from time immemorial as an important virtue, and a great part of the 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, you will find it quite useful. Teach yourself to feel that life would 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 fear over a very large field.

 

Question : 15

What happens when you think about the cause of your unhappiness?

a) You try to practice exercise designed to give coverage.

b) You remain a self-centered person.

c) You realize that life can be lived in different ways.

d) You try to introspect and look critically at yourself.

e) None of these