English Mock Test - 1


30 Questions MCQ Test Mock Test Series for CLAT 2020 | English Mock Test - 1


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This mock test of English Mock Test - 1 for CLAT helps you for every CLAT entrance exam. This contains 30 Multiple Choice Questions for CLAT English Mock Test - 1 (mcq) to study with solutions a complete question bank. The solved questions answers in this English Mock Test - 1 quiz give you a good mix of easy questions and tough questions. CLAT students definitely take this English Mock Test - 1 exercise for a better result in the exam. You can find other English Mock Test - 1 extra questions, long questions & short questions for CLAT on EduRev as well by searching above.
QUESTION: 1

Passage: 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 practice 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 doing, free you from the empire of fear over a very large field.

Q. According to the passage, calculated affection

Solution:
QUESTION: 2

Passage: 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 practice 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 doing, free you from the empire of fear over a very large field.

Q. Who according to the passage is the happy man?

Solution:
QUESTION: 3

Passage: 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 practice 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 doing, free you from the empire of fear over a very large field.

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

Solution:
QUESTION: 4

Passage: 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 practice 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 doing, free you from the empire of fear over a very large field.

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

Solution:
QUESTION: 5

Passage: 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 practice 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 doing, free you from the empire of fear over a very large field.

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

Solution:
QUESTION: 6

Passage: 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 practice 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 doing, free you from the empire of fear over a very large field.

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

Solution:

The Answer is option B

Referring to the line in the passage 'But moral courage and intellectual courage have been much less studied.'

QUESTION: 7

Passage: 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 practice 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 doing, free you from the empire of fear over a very large field.

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

Solution:

The correct option is B.

In the passage it's clearly given that ‘ if his trouble is self pity, he can deal with it after first persuading himself that there is nothing extraordinarily unfortunate in his circumstances.

QUESTION: 8

Passage: 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 practice 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 doing, free you from the empire of fear over a very large field.

Q. What happens to a man who demands affection?

Solution:

The correct option is C

From the following lines of the passage ‘but the man who demands affection is not the man upon whom it is bestowed’ it is clear that he is put into a vicious circle. 

Bestowed means to put in a particular place.

QUESTION: 9

Passage: 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 practice 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 doing, free you from the empire of fear over a very large field.

Q. If a man is suffering from a sense of sin,

Solution:
QUESTION: 10

Passage: 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 practice 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 doing, free you from the empire of fear over a very large field.

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

Solution:
QUESTION: 11

Passage: 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 practice 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 doing, free you from the empire of fear over a very large field.

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

Solution:
QUESTION: 12

Passage: 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 practice 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 doing, free you from the empire of fear over a very large field.

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

Solution:
QUESTION: 13

Passage: 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 practice 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 doing, free you from the empire of fear over a very large field.

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

Solution:
QUESTION: 14

Passage: 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 practice 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 doing, free you from the empire of fear over a very large field.

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

Solution:
QUESTION: 15

Passage: 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 practice 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 doing, free you from the empire of fear over a very large field.

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

Solution:
QUESTION: 16

Passage: Management is a set of processes that can keep a complicated system of people and technology running smoothly. The most important aspects of management include planning, budgeting, organizing, staffing, controlling, and problem-solving. Leadership is a set of processes that creates organisations in the first place or adapts them to significantly changing circumstances. Leadership defines what the future should look like, aligns people with that vision, and inspires them to make it happen despite the obstacles. This distinction is absolutely crucial for our purposes here: Successful transformation is 70 to 90 per cent leadership and only 10 to 30 per cent management. Yet for historical reasons, many organisations today don‘t have much leadership. And almost everyone thinks about the problems here as one of managing change. For most of this century, as we created thousands and thousands of large organizations for the first time in human history, we didn‘t have enough good managers to keep all those burrreaucracies functioning. So many companies and universities developed management programmes, and hundreds and thousands of people were encouraged to learn management on the job. And they did. But, people were taught little about leadership. To some degree, management was emphasized because it‘s easier to teach than leadership. But even more so, management was the main item on the twentieth-century agenda because that‘s what was needed. For every entrepreneur or business builder who was a leader, we needed hundreds of managers to run their ever growing enterprises. Unfortunately for us today, this emphasis on management has often been institutionalized in corporate cultures that discourage employees from learning how to lead. Ironically, past success is usually the key ingredient in producing this outcome.
The syndrome, as I have observed it on many occasions, goes like this: success creates some degree of market dominance, which in turn produces much growth. After a while keeping the ever larger organizations under control becomes the primary challenge. So attention turns inward, and managerial competencies are nurtured. With a strong emphasis on management but not on leadership, bureaucracy and an inward focus take over. But with continued success, the result mostly of market dominance, the problem often goes unaddressed and an unhealthy arrogance begins to evolve. All of these characteristics then make any transformation effort much more difficult. Arrogant managers can over- evaluate their current performance and competitive position, listen poorly, and learn slowly. Inwardly focused employees can have difficulty seeing the very forces that present threats and opportunities.
Bureaucratic cultures an smother those who want to respond to shifting conditions. And the lack of leadership leaves no fore inside these organizations to break out of the morass.

Q. Why, according to the author, is a distinction between management and leadership crucial?

Solution:
QUESTION: 17

Passage: Management is a set of processes that can keep a complicated system of people and technology running smoothly. The most important aspects of management include planning, budgeting, organizing, staffing, controlling, and problem-solving. Leadership is a set of processes that creates organisations in the first place or adapts them to significantly changing circumstances. Leadership defines what the future should look like, aligns people with that vision, and inspires them to make it happen despite the obstacles. This distinction is absolutely crucial for our purposes here: Successful transformation is 70 to 90 percent leadership and only 10 to 30 percent management. Yet for historical reasons, many organisations today don‘t have much leadership. And almost everyone thinks about the problems here as one of managing change. For most of this century, as we created thousands and thousands of large organizations for the first time in human history, we didn‘t have enough good managers to keep all those bureaucracies functioning. So many companies and universities developed management programs, and hundreds and thousands of people were encouraged to learn management on the job. And they did. But, people were taught little about leadership. To some degree, management was emphasized because it‘s easier to teach than leadership. But even more so, management was the main item on the twentieth-century agenda because that‘s what was needed. For every entrepreneur or business builder who was a leader, we needed hundreds of managers to run their ever growing enterprises. Unfortunately for us today, this emphasis on management has often been institutionalized in corporate cultures that discourage employees from learning how to lead. Ironically, past success is usually the key ingredient in producing this outcome.
The syndrome, as I have observed it on many occasions, goes like this: success creates some degree of market dominance, which in turn produces much growth. After a while keeping the ever larger organizations under control becomes the primary challenge. So attention turns inward, and managerial competencies are nurtured. With a strong emphasis on management but not on leadership, bureaucracy and an inward focus take over. But with continued success, the result mostly of market dominance, the problem often goes unaddressed and an unhealthy arrogance begins to evolve. All of these characteristics then make any transformation effort much more difficult. Arrogant managers can over- evaluate their current performance and competitive position, listen poorly, and learn slowly. Inwardly focused employees can have difficulty seeing the very forces that present threats and opportunities.
Bureaucratic cultures can smother those who want to respond to shifting conditions. And the lack of leadership leaves no fore inside these organizations to break out of the morass.

Q. Why did companies and universities develop programs to prepare managers in such a large number?

Solution:
QUESTION: 18

Passage: Management is a set of processes that can keep a complicated system of people and technology running smoothly. The most important aspects of management include planning, budgeting, organizing, staffing, controlling, and problem-solving. Leadership is a set of processes that creates organisations in the first place or adapts them to significantly changing circumstances. Leadership defines what the future should look like, aligns people with that vision, and inspires them to make it happen despite the obstacles. This distinction is absolutely crucial for our purposes here: Successful transformation is 70 to 90 percent leadership and only 10 to 30 percent management. Yet for historical reasons, many organisations today don‘t have much leadership. And almost everyone thinks about the problems here as one of managing change. For most of this century, as we created thousands and thousands of large organizations for the first time in human history, we didn‘t have enough good managers to keep all those bureaucracies functioning. So many companies and universities developed management programs, and hundreds and thousands of people were encouraged to learn management on the job. And they did. But, people were taught little about leadership. To some degree, management was emphasized because it‘s easier to teach than leadership. But even more so, management was the main item on the twentieth-century agenda because that‘s what was needed. For every entrepreneur or business builder who was a leader, we needed hundreds of managers to run their ever growing enterprises. Unfortunately for us today, this emphasis on management has often been institutionalized in corporate cultures that discourage employees from learning how to lead. Ironically, past success is usually the key ingredient in producing this outcome.
The syndrome, as I have observed it on many occasions, goes like this: success creates some degree of market dominance, which in turn produces much growth. After a while keeping the ever larger organizations under control becomes the primary challenge. So attention turns inward, and managerial competencies are nurtured. With a strong emphasis on management but not on leadership, bureaucracy and an inward focus take over. But with continued success, the result mostly of market dominance, the problem often goes unaddressed and an unhealthy arrogance begins to evolve. All of these characteristics then make any transformation effort much more difficult. Arrogant managers can over- evaluate their current performance and competitive position, listen poorly, and learn slowly. Inwardly focused employees can have difficulty seeing the very forces that present threats and opportunities.
Bureaucratic cultures can smother those who want to respond to shifting conditions. And the lack of leadership leaves no fore inside these organizations to break out of the morass.

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

Solution:
QUESTION: 19

Passage: Management is a set of processes that can keep a complicated system of people and technology running smoothly. The most important aspects of management include planning, budgeting, organizing, staffing, controlling, and problem-solving. Leadership is a set of processes that creates organisations in the first place or adapts them to significantly changing circumstances. Leadership defines what the future should look like, aligns people with that vision, and inspires them to make it happen despite the obstacles. This distinction is absolutely crucial for our purposes here: Successful transformation is 70 to 90 percent leadership and only 10 to 30 percent management. Yet for historical reasons, many organisations today don‘t have much leadership. And almost everyone thinks about the problems here as one of managing change. For most of this century, as we created thousands and thousands of large organizations for the first time in human history, we didn‘t have enough good managers to keep all those bureaucracies functioning. So many companies and universities developed management programs, and hundreds and thousands of people were encouraged to learn management on the job. And they did. But, people were taught little about leadership. To some degree, management was emphasized because it‘s easier to teach than leadership. But even more so, management was the main item on the twentieth-century agenda because that‘s what was needed. For every entrepreneur or business builder who was a leader, we needed hundreds of managers to run their ever growing enterprises. Unfortunately for us today, this emphasis on management has often been institutionalized in corporate cultures that discourage employees from learning how to lead. Ironically, past success is usually the key ingredient in producing this outcome.
The syndrome, as I have observed it on many occasions, goes like this: success creates some degree of market dominance, which in turn produces much growth. After a while keeping the ever larger organizations under control becomes the primary challenge. So attention turns inward, and managerial competencies are nurtured. With a strong emphasis on management but not on leadership, bureaucracy and an inward focus take over. But with continued success, the result mostly of market dominance, the problem often goes unaddressed and an unhealthy arrogance begins to evolve. All of these characteristics then make any transformation effort much more difficult. Arrogant managers can over- evaluate their current performance and competitive position, listen poorly, and learn slowly. Inwardly focused employees can have difficulty seeing the very forces that present threats and opportunities.
Bureaucratic cultures can smother those who want to respond to shifting conditions. And the lack of leadership leaves no fore inside these organizations to break out of the morass.

Q. Which of the following is not the characteristic of bureaucratic culture?

Solution:
QUESTION: 20

Passage: Management is a set of processes that can keep a complicated system of people and technology running smoothly. The most important aspects of management include planning, budgeting, organizing, staffing, controlling, and problem-solving. Leadership is a set of processes that creates organisations in the first place or adapts them to significantly changing circumstances. Leadership defines what the future should look like, aligns people with that vision, and inspires them to make it happen despite the obstacles. This distinction is absolutely crucial for our purposes here: Successful transformation is 70 to 90 percent leadership and only 10 to 30 percent management. Yet for historical reasons, many organisations today don‘t have much leadership. And almost everyone thinks about the problems here as one of managing change. For most of this century, as we created thousands and thousands of large organizations for the first time in human history, we didn‘t have enough good managers to keep all those bureaucracies functioning. So many companies and universities developed management programs, and hundreds and thousands of people were encouraged to learn management on the job. And they did. But, people were taught little about leadership. To some degree, management was emphasized because it‘s easier to teach than leadership. But even more so, management was the main item on the twentieth-century agenda because that‘s what was needed. For every entrepreneur or business builder who was a leader, we needed hundreds of managers to run their ever growing enterprises. Unfortunately for us today, this emphasis on management has often been institutionalized in corporate cultures that discourage employees from learning how to lead. Ironically, past success is usually the key ingredient in producing this outcome.
The syndrome, as I have observed it on many occasions, goes like this: success creates some degree of market dominance, which in turn produces much growth. After a while keeping the ever larger organizations under control becomes the primary challenge. So attention turns inward, and managerial competencies are nurtured. With a strong emphasis on management but not on leadership, bureaucracy and an inward focus take over. But with continued success, the result mostly of market dominance, the problem often goes unaddressed and an unhealthy arrogance begins to evolve. All of these characteristics then make any transformation effort much more difficult. Arrogant managers can over- evaluate their current performance and competitive position, listen poorly, and learn slowly. Inwardly focused employees can have difficulty seeing the very forces that present threats and opportunities.
Bureaucratic cultures can smother those who want to respond to shifting conditions. And the lack of leadership leaves no fore inside these organizations to break out of the morass.

Q. Which of the following is SIMILAR in meaning to the word SMOTHER as used in the passage?

Solution:
QUESTION: 21

Passage: Management is a set of processes that can keep a complicated system of people and technology running smoothly. The most important aspects of management include planning, budgeting, organizing, staffing, controlling, and problem-solving. Leadership is a set of processes that creates organisations in the first place or adapts them to significantly changing circumstances. Leadership defines what the future should look like, aligns people with that vision, and inspires them to make it happen despite the obstacles. This distinction is absolutely crucial for our purposes here: Successful transformation is 70 to 90 percent leadership and only 10 to 30 percent management. Yet for historical reasons, many organisations today don‘t have much leadership. And almost everyone thinks about the problems here as one of managing change. For most of this century, as we created thousands and thousands of large organizations for the first time in human history, we didn‘t have enough good managers to keep all those bureaucracies functioning. So many companies and universities developed management programs, and hundreds and thousands of people were encouraged to learn management on the job. And they did. But, people were taught little about leadership. To some degree, management was emphasized because it‘s easier to teach than leadership. But even more so, management was the main item on the twentieth-century agenda because that‘s what was needed. For every entrepreneur or business builder who was a leader, we needed hundreds of managers to run their ever growing enterprises. Unfortunately for us today, this emphasis on management has often been institutionalized in corporate cultures that discourage employees from learning how to lead. Ironically, past success is usually the key ingredient in producing this outcome.
The syndrome, as I have observed it on many occasions, goes like this: success creates some degree of market dominance, which in turn produces much growth. After a while keeping the ever larger organizations under control becomes the primary challenge. So attention turns inward, and managerial competencies are nurtured. With a strong emphasis on management but not on leadership, bureaucracy and an inward focus take over. But with continued success, the result mostly of market dominance, the problem often goes unaddressed and an unhealthy arrogance begins to evolve. All of these characteristics then make any transformation effort much more difficult. Arrogant managers can over- evaluate their current performance and competitive position, listen poorly, and learn slowly. Inwardly focused employees can have difficulty seeing the very forces that present threats and opportunities.
Bureaucratic cultures can smother those who want to respond to shifting conditions. And the lack of leadership leaves no fore inside these organizations to break out of the morass.

Q. How has the author defined management?

Solution:

The answer is B, as according to the passage, change is tangled with leadership, and not management, while management focuses on the direction it has initially adopted, so the given solution is wrong in this context...

QUESTION: 22

Passage: Management is a set of processes that can keep a complicated system of people and technology running smoothly. The most important aspects of management include planning, budgeting, organizing, staffing, controlling, and problem-solving. Leadership is a set of processes that creates organisations in the first place or adapts them to significantly changing circumstances. Leadership defines what the future should look like, aligns people with that vision, and inspires them to make it happen despite the obstacles. This distinction is absolutely crucial for our purposes here: Successful transformation is 70 to 90 percent leadership and only 10 to 30 percent management. Yet for historical reasons, many organisations today don‘t have much leadership. And almost everyone thinks about the problems here as one of managing change. For most of this century, as we created thousands and thousands of large organizations for the first time in human history, we didn‘t have enough good managers to keep all those bureaucracies functioning. So many companies and universities developed management programs, and hundreds and thousands of people were encouraged to learn management on the job. And they did. But, people were taught little about leadership. To some degree, management was emphasized because it‘s easier to teach than leadership. But even more so, management was the main item on the twentieth-century agenda because that‘s what was needed. For every entrepreneur or business builder who was a leader, we needed hundreds of managers to run their ever growing enterprises. Unfortunately for us today, this emphasis on management has often been institutionalized in corporate cultures that discourage employees from learning how to lead. Ironically, past success is usually the key ingredient in producing this outcome.
The syndrome, as I have observed it on many occasions, goes like this: success creates some degree of market dominance, which in turn produces much growth. After a while keeping the ever larger organizations under control becomes the primary challenge. So attention turns inward, and managerial competencies are nurtured. With a strong emphasis on management but not on leadership, bureaucracy and an inward focus take over. But with continued success, the result mostly of market dominance, the problem often goes unaddressed and an unhealthy arrogance begins to evolve. All of these characteristics then make any transformation effort much more difficult. Arrogant managers can over- evaluate their current performance and competitive position, listen poorly, and learn slowly. Inwardly focused employees can have difficulty seeing the very forces that present threats and opportunities.
Bureaucratic cultures can smother those who want to respond to shifting conditions. And the lack of leadership leaves no fore inside these organizations to break out of the morass.

Q. Management education was emphasized in the management programs because

Solution:
QUESTION: 23

Passage: Management is a set of processes that can keep a complicated system of people and technology running smoothly. The most important aspects of management include planning, budgeting, organizing, staffing, controlling, and problem-solving. Leadership is a set of processes that creates organisations in the first place or adapts them to significantly changing circumstances. Leadership defines what the future should look like, aligns people with that vision, and inspires them to make it happen despite the obstacles. This distinction is absolutely crucial for our purposes here: Successful transformation is 70 to 90 percent leadership and only 10 to 30 percent management. Yet for historical reasons, many organisations today don‘t have much leadership. And almost everyone thinks about the problems here as one of managing change. For most of this century, as we created thousands and thousands of large organizations for the first time in human history, we didn‘t have enough good managers to keep all those bureaucracies functioning. So many companies and universities developed management programs, and hundreds and thousands of people were encouraged to learn management on the job. And they did. But, people were taught little about leadership. To some degree, management was emphasized because it‘s easier to teach than leadership. But even more so, management was the main item on the twentieth-century agenda because that‘s what was needed. For every entrepreneur or business builder who was a leader, we needed hundreds of managers to run their ever growing enterprises. Unfortunately for us today, this emphasis on management has often been institutionalized in corporate cultures that discourage employees from learning how to lead. Ironically, past success is usually the key ingredient in producing this outcome.
The syndrome, as I have observed it on many occasions, goes like this: success creates some degree of market dominance, which in turn produces much growth. After a while keeping the ever larger organizations under control becomes the primary challenge. So attention turns inward, and managerial competencies are nurtured. With a strong emphasis on management but not on leadership, bureaucracy and an inward focus take over. But with continued success, the result mostly of market dominance, the problem often goes unaddressed and an unhealthy arrogance begins to evolve. All of these characteristics then make any transformation effort much more difficult. Arrogant managers can over- evaluate their current performance and competitive position, listen poorly, and learn slowly. Inwardly focused employees can have difficulty seeing the very forces that present threats and opportunities.
Bureaucratic cultures can smother those who want to respond to shifting conditions. And the lack of leadership leaves no fore inside these organizations to break out of the morass.

Q. What is the historical reason for many organizations not having leadership?

Solution:
QUESTION: 24

Passage: Management is a set of processes that can keep a complicated system of people and technology running smoothly. The most important aspects of management include planning, budgeting, organizing, staffing, controlling, and problem-solving. Leadership is a set of processes that creates organisations in the first place or adapts them to significantly changing circumstances. Leadership defines what the future should look like, aligns people with that vision, and inspires them to make it happen despite the obstacles. This distinction is absolutely crucial for our purposes here: Successful transformation is 70 to 90 percent leadership and only 10 to 30 percent management. Yet for historical reasons, many organisations today don‘t have much leadership. And almost everyone thinks about the problems here as one of managing change. For most of this century, as we created thousands and thousands of large organizations for the first time in human history, we didn‘t have enough good managers to keep all those bureaucracies functioning. So many companies and universities developed management programs, and hundreds and thousands of people were encouraged to learn management on the job. And they did. But, people were taught little about leadership. To some degree, management was emphasized because it‘s easier to teach than leadership. But even more so, management was the main item on the twentieth-century agenda because that‘s what was needed. For every entrepreneur or business builder who was a leader, we needed hundreds of managers to run their ever growing enterprises. Unfortunately for us today, this emphasis on management has often been institutionalized in corporate cultures that discourage employees from learning how to lead. Ironically, past success is usually the key ingredient in producing this outcome.
The syndrome, as I have observed it on many occasions, goes like this: success creates some degree of market dominance, which in turn produces much growth. After a while keeping the ever larger organizations under control becomes the primary challenge. So attention turns inward, and managerial competencies are nurtured. With a strong emphasis on management but not on leadership, bureaucracy and an inward focus take over. But with continued success, the result mostly of market dominance, the problem often goes unaddressed and an unhealthy arrogance begins to evolve. All of these characteristics then make any transformation effort much more difficult. Arrogant managers can over- evaluate their current performance and competitive position, listen poorly, and learn slowly. Inwardly focused employees can have difficulty seeing the very forces that present threats and opportunities.
Bureaucratic cultures can smother those who want to respond to shifting conditions. And the lack of leadership leaves no fore inside these organizations to break out of the morass.

Q. In the passage, management is equated with

Solution:
QUESTION: 25

Passage: Management is a set of processes that can keep a complicated system of people and technology running smoothly. The most important aspects of management include planning, budgeting, organizing, staffing, controlling, and problem-solving. Leadership is a set of processes that creates organisations in the first place or adapts them to significantly changing circumstances. Leadership defines what the future should look like, aligns people with that vision, and inspires them to make it happen despite the obstacles. This distinction is absolutely crucial for our purposes here: Successful transformation is 70 to 90 percent leadership and only 10 to 30 percent management. Yet for historical reasons, many organisations today don‘t have much leadership. And almost everyone thinks about the problems here as one of managing change. For most of this century, as we created thousands and thousands of large organizations for the first time in human history, we didn‘t have enough good managers to keep all those bureaucracies functioning. So many companies and universities developed management programs, and hundreds and thousands of people were encouraged to learn management on the job. And they did. But, people were taught little about leadership. To some degree, management was emphasized because it‘s easier to teach than leadership. But even more so, management was the main item on the twentieth-century agenda because that‘s what was needed. For every entrepreneur or business builder who was a leader, we needed hundreds of managers to run their ever growing enterprises. Unfortunately for us today, this emphasis on management has often been institutionalized in corporate cultures that discourage employees from learning how to lead. Ironically, past success is usually the key ingredient in producing this outcome.
The syndrome, as I have observed it on many occasions, goes like this: success creates some degree of market dominance, which in turn produces much growth. After a while keeping the ever larger organizations under control becomes the primary challenge. So attention turns inward, and managerial competencies are nurtured. With a strong emphasis on management but not on leadership, bureaucracy and an inward focus take over. But with continued success, the result mostly of market dominance, the problem often goes unaddressed and an unhealthy arrogance begins to evolve. All of these characteristics then make any transformation effort much more difficult. Arrogant managers can over- evaluate their current performance and competitive position, listen poorly, and learn slowly. Inwardly focused employees can have difficulty seeing the very forces that present threats and opportunities.
Bureaucratic cultures can smother those who want to respond to shifting conditions. And the lack of leadership leaves no fore inside these organizations to break out of the morass.

Q. Why does the attention of large organizations turn inward?

Solution:
QUESTION: 26

Passage: Management is a set of processes that can keep a complicated system of people and technology running smoothly. The most important aspects of management include planning, budgeting, organizing, staffing, controlling, and problem-solving. Leadership is a set of processes that creates organisations in the first place or adapts them to significantly changing circumstances. Leadership defines what the future should look like, aligns people with that vision, and inspires them to make it happen despite the obstacles. This distinction is absolutely crucial for our purposes here: Successful transformation is 70 to 90 percent leadership and only 10 to 30 percent management. Yet for historical reasons, many organisations today don‘t have much leadership. And almost everyone thinks about the problems here as one of managing change. For most of this century, as we created thousands and thousands of large organizations for the first time in human history, we didn‘t have enough good managers to keep all those bureaucracies functioning. So many companies and universities developed management programs, and hundreds and thousands of people were encouraged to learn management on the job. And they did. But, people were taught little about leadership. To some degree, management was emphasized because it‘s easier to teach than leadership. But even more so, management was the main item on the twentieth-century agenda because that‘s what was needed. For every entrepreneur or business builder who was a leader, we needed hundreds of managers to run their ever growing enterprises. Unfortunately for us today, this emphasis on management has often been institutionalized in corporate cultures that discourage employees from learning how to lead. Ironically, past success is usually the key ingredient in producing this outcome.
The syndrome, as I have observed it on many occasions, goes like this: success creates some degree of market dominance, which in turn produces much growth. After a while keeping the ever larger organizations under control becomes the primary challenge. So attention turns inward, and managerial competencies are nurtured. With a strong emphasis on management but not on leadership, bureaucracy and an inward focus take over. But with continued success, the result mostly of market dominance, the problem often goes unaddressed and an unhealthy arrogance begins to evolve. All of these characteristics then make any transformation effort much more difficult. Arrogant managers can over- evaluate their current performance and competitive position, listen poorly, and learn slowly. Inwardly focused employees can have difficulty seeing the very forces that present threats and opportunities.
Bureaucratic cultures can smother those who want to respond to shifting conditions. And the lack of leadership leaves no fore inside these organizations to break out of the morass.

Q. Which of the following is SIMILAR in the meaning of the word NURTURED as used in the passage?

Solution:
QUESTION: 27

Passage: Management is a set of processes that can keep a complicated system of people and technology running smoothly. The most important aspects of management include planning, budgeting, organizing, staffing, controlling, and problem-solving. Leadership is a set of processes that creates organisations in the first place or adapts them to significantly changing circumstances. Leadership defines what the future should look like, aligns people with that vision, and inspires them to make it happen despite the obstacles. This distinction is absolutely crucial for our purposes here: Successful transformation is 70 to 90 percent leadership and only 10 to 30 percent management. Yet for historical reasons, many organisations today don‘t have much leadership. And almost everyone thinks about the problems here as one of managing change. For most of this century, as we created thousands and thousands of large organizations for the first time in human history, we didn‘t have enough good managers to keep all those bureaucracies functioning. So many companies and universities developed management programs, and hundreds and thousands of people were encouraged to learn management on the job. And they did. But, people were taught little about leadership. To some degree, management was emphasized because it‘s easier to teach than leadership. But even more so, management was the main item on the twentieth-century agenda because that‘s what was needed. For every entrepreneur or business builder who was a leader, we needed hundreds of managers to run their ever growing enterprises. Unfortunately for us today, this emphasis on management has often been institutionalized in corporate cultures that discourage employees from learning how to lead. Ironically, past success is usually the key ingredient in producing this outcome.
The syndrome, as I have observed it on many occasions, goes like this: success creates some degree of market dominance, which in turn produces much growth. After a while keeping the ever larger organizations under control becomes the primary challenge. So attention turns inward, and managerial competencies are nurtured. With a strong emphasis on management but not on leadership, bureaucracy and an inward focus take over. But with continued success, the result mostly of market dominance, the problem often goes unaddressed and an unhealthy arrogance begins to evolve. All of these characteristics then make any transformation effort much more difficult. Arrogant managers can over- evaluate their current performance and competitive position, listen poorly, and learn slowly. Inwardly focused employees can have difficulty seeing the very forces that present threats and opportunities.
Bureaucratic cultures can smother those who want to respond to shifting conditions. And the lack of leadership leaves no fore inside these organizations to break out of the morass.

Q. What, according to the author, is leadership?

Solution:
QUESTION: 28

Passage: Management is a set of processes that can keep a complicated system of people and technology running smoothly. The most important aspects of management include planning, budgeting, organizing, staffing, controlling, and problem-solving. Leadership is a set of processes that creates organisations in the first place or adapts them to significantly changing circumstances. Leadership defines what the future should look like, aligns people with that vision, and inspires them to make it happen despite the obstacles. This distinction is absolutely crucial for our purposes here: Successful transformation is 70 to 90 percent leadership and only 10 to 30 percent management. Yet for historical reasons, many organisations today don‘t have much leadership. And almost everyone thinks about the problems here as one of managing change. For most of this century, as we created thousands and thousands of large organizations for the first time in human history, we didn‘t have enough good managers to keep all those bureaucracies functioning. So many companies and universities developed management programs, and hundreds and thousands of people were encouraged to learn management on the job. And they did. But, people were taught little about leadership. To some degree, management was emphasized because it‘s easier to teach than leadership. But even more so, management was the main item on the twentieth-century agenda because that‘s what was needed. For every entrepreneur or business builder who was a leader, we needed hundreds of managers to run their ever growing enterprises. Unfortunately for us today, this emphasis on management has often been institutionalized in corporate cultures that discourage employees from learning how to lead. Ironically, past success is usually the key ingredient in producing this outcome.
The syndrome, as I have observed it on many occasions, goes like this: success creates some degree of market dominance, which in turn produces much growth. After a while keeping the ever larger organizations under control becomes the primary challenge. So attention turns inward, and managerial competencies are nurtured. With a strong emphasis on management but not on leadership, bureaucracy and an inward focus take over. But with continued success, the result mostly of market dominance, the problem often goes unaddressed and an unhealthy arrogance begins to evolve. All of these characteristics then make any transformation effort much more difficult. Arrogant managers can over- evaluate their current performance and competitive position, listen poorly, and learn slowly. Inwardly focused employees can have difficulty seeing the very forces that present threats and opportunities.
Bureaucratic cultures can smother those who want to respond to shifting conditions. And the lack of leadership leaves no fore inside these organizations to break out of the morass.

Q. Which of the following characteristics helps organizations in their transformation efforts?

Solution:
QUESTION: 29

Passage: Management is a set of processes that can keep a complicated system of people and technology running smoothly. The most important aspects of management include planning, budgeting, organizing, staffing, controlling, and problem-solving. Leadership is a set of processes that creates organisations in the first place or adapts them to significantly changing circumstances. Leadership defines what the future should look like, aligns people with that vision, and inspires them to make it happen despite the obstacles. This distinction is absolutely crucial for our purposes here: Successful transformation is 70 to 90 percent leadership and only 10 to 30 percent management. Yet for historical reasons, many organisations today don‘t have much leadership. And almost everyone thinks about the problems here as one of managing change. For most of this century, as we created thousands and thousands of large organizations for the first time in human history, we didn‘t have enough good managers to keep all those bureaucracies functioning. So many companies and universities developed management programs, and hundreds and thousands of people were encouraged to learn management on the job. And they did. But, people were taught little about leadership. To some degree, management was emphasized because it‘s easier to teach than leadership. But even more so, management was the main item on the twentieth-century agenda because that‘s what was needed. For every entrepreneur or business builder who was a leader, we needed hundreds of managers to run their ever growing enterprises. Unfortunately for us today, this emphasis on management has often been institutionalized in corporate cultures that discourage employees from learning how to lead. Ironically, past success is usually the key ingredient in producing this outcome.
The syndrome, as I have observed it on many occasions, goes like this: success creates some degree of market dominance, which in turn produces much growth. After a while keeping the ever larger organizations under control becomes the primary challenge. So attention turns inward, and managerial competencies are nurtured. With a strong emphasis on management but not on leadership, bureaucracy and an inward focus take over. But with continued success, the result mostly of market dominance, the problem often goes unaddressed and an unhealthy arrogance begins to evolve. All of these characteristics then make any transformation effort much more difficult. Arrogant managers can over- evaluate their current performance and competitive position, listen poorly, and learn slowly. Inwardly focused employees can have difficulty seeing the very forces that present threats and opportunities.
Bureaucratic cultures can smother those who want to respond to shifting conditions. And the lack of leadership leaves no fore inside these organizations to break out of the morass.

Q. Why were people taught little about leadership in management programs?

Solution:
QUESTION: 30

Passage: Management is a set of processes that can keep a complicated system of people and technology running smoothly. The most important aspects of management include planning, budgeting, organizing, staffing, controlling, and problem-solving. Leadership is a set of processes that creates organisations in the first place or adapts them to significantly changing circumstances. Leadership defines what the future should look like, aligns people with that vision, and inspires them to make it happen despite the obstacles. This distinction is absolutely crucial for our purposes here: Successful transformation is 70 to 90 percent leadership and only 10 to 30 percent management. Yet for historical reasons, many organisations today don‘t have much leadership. And almost everyone thinks about the problems here as one of managing change. For most of this century, as we created thousands and thousands of large organizations for the first time in human history, we didn‘t have enough good managers to keep all those bureaucracies functioning. So many companies and universities developed management programs, and hundreds and thousands of people were encouraged to learn management on the job. And they did. But, people were taught little about leadership. To some degree, management was emphasized because it‘s easier to teach than leadership. But even more so, management was the main item on the twentieth-century agenda because that‘s what was needed. For every entrepreneur or business builder who was a leader, we needed hundreds of managers to run their ever growing enterprises. Unfortunately for us today, this emphasis on management has often been institutionalized in corporate cultures that discourage employees from learning how to lead. Ironically, past success is usually the key ingredient in producing this outcome.
The syndrome, as I have observed it on many occasions, goes like this: success creates some degree of market dominance, which in turn produces much growth. After a while keeping the ever larger organizations under control becomes the primary challenge. So attention turns inward, and managerial competencies are nurtured. With a strong emphasis on management but not on leadership, bureaucracy and an inward focus take over. But with continued success, the result mostly of market dominance, the problem often goes unaddressed and an unhealthy arrogance begins to evolve. All of these characteristics then make any transformation effort much more difficult. Arrogant managers can over- evaluate their current performance and competitive position, listen poorly, and learn slowly. Inwardly focused employees can have difficulty seeing the very forces that present threats and opportunities.
Bureaucratic cultures can smother those who want to respond to shifting conditions. And the lack of leadership leaves no fore inside these organizations to break out of the morass.

Q. Which of the following statement is/are definitely true in the context of the passage?
(a) Bureaucracy fosters strong and arrogant culture.
(b) Leadership competencies are nurtured in large-size organizations.
(c) Successful transformation in organizations is 70 to 90 percent leadership.

Solution:

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