TISS-NET Mock Test - 5 (New Pattern) - CAT MCQ

Directions: Read the following passage carefully and answer the given question.

The system of managing a company's interaction with current and future customers is called Customer Relationship Management or CRM. It makes use of modern technology to organise, automate and synchronise the following four areas; sales, marketing, customer service and technical support.
CRM is designed to track and measure marketing campaigns over a variety of networks. These systems can track customer analysis by customer clicks as well as sales. Specifically, these systems are used in call centres, social media, direct mail, data storage files, banks and customer data queries. One unique aspect of this is that it can assist in formulating customer profiles.
The goal of these systems is to track customers and their responses, record these responses and store them in databases and then mine this data for information that will improve customer relations. The CRM system codifies the interactions between companies and their customers in order to maximise sales. They make use of analytics and key performance indicators to give users much information on where to focus their marketing and customer service to maximise revenues as well as to decrease idle and unproductive contact with customers. Contact channels such as contact centres make use of CRM software. The software helps to direct customers to the right agent or information channel (such as informational recordings or automated bill payment or appointment scheduling). One key feature of CRM software is that it can be used to identify and reward loyal customers over a period of time, which can enhance customer relationships.
One common function that CRM software is used for is to synchronise suitable appointment dates, times and methods for customer contact. Once the appointments are saved in the system's calendar, the information regarding the appointment can be easily retrieved. It can pull up information on specific information and then send an automated message as a reminder to the involved persons.
Because of modern technology, the environment often requires businesses to interact with each other via the web. Because of this, The Sweeny Group defines CRM as being all the tools, technologies and procedures that are required to manage, improve or facilitate sales, customer/technical support and all related interactions with customers, prospective customers and business partners throughout the entire venture. Based on this definition, it is assumed that CRM is involved in every business to business transaction.
The general concept is that CRM systems were created for customer-centric businesses, but they can also apply to business to business environments. In this sense, they are used to streamline and improve customer management conditions. Both systems (business to customer, business to business) are not created equal and are different in application. This is because relationships between business to business take longer to come to fruition than the business to customer. With this in mind, all softwares used for CRM must be personalised and delivered at individual levels.

Q. Which of the following is possibly the most appropriate title for the passage?

Directions: Read the following passage carefully and answer the given question.

The system of managing a company's interaction with current and future customers is called Customer Relationship Management or CRM. It makes use of modern technology to organise, automate and synchronise the following four areas; sales, marketing, customer service and technical support.
CRM is designed to track and measure marketing campaigns over a variety of networks. These systems can track customer analysis by customer clicks as well as sales. Specifically, these systems are used in call centres, social media, direct mail, data storage files, banks and customer data queries. One unique aspect of this is that it can assist in formulating customer profiles.
The goal of these systems is to track customers and their responses, record these responses and store them in databases and then mine this data for information that will improve customer relations. The CRM system codifies the interactions between companies and their customers in order to maximise sales. They make use of analytics and key performance indicators to give users much information on where to focus their marketing and customer service to maximise revenues as well as to decrease idle and unproductive contact with customers. Contact channels such as contact centres make use of CRM software. The software helps to direct customers to the right agent or information channel (such as informational recordings or automated bill payment or appointment scheduling). One key feature of CRM software is that it can be used to identify and reward loyal customers over a period of time, which can enhance customer relationships.
One common function that CRM software is used for is to synchronise suitable appointment dates, times and methods for customer contact. Once the appointments are saved in the system's calendar, the information regarding the appointment can be easily retrieved. It can pull up information on specific information and then send an automated message as a reminder to the involved persons.
Because of modern technology, the environment often requires businesses to interact with each other via the web. Because of this, The Sweeny Group defines CRM as being all the tools, technologies and procedures that are required to manage, improve or facilitate sales, customer/technical support and all related interactions with customers, prospective customers and business partners throughout the entire venture. Based on this definition, it is assumed that CRM is involved in every business to business transaction.
The general concept is that CRM systems were created for customer-centric businesses, but they can also apply to business to business environments. In this sense, they are used to streamline and improve customer management conditions. Both systems (business to customer, business to business) are not created equal and are different in application. This is because relationships between business to business take longer to come to fruition than the business to customer. With this in mind, all softwares used for CRM must be personalised and delivered at individual levels.

Q. Why does the author recommend that CRM software be personalised and delivered at individual levels?

Directions: In this question, a sentence is given with a part of it underlined. From the options (A), (B), (C) and (D), select the one that is opposite in meaning to the underlined part.

The seminar which Ravi organised proved to be a momentous event.

Directions: Select the most appropriate words to fill in the blanks.

Advocates say the idea of a basic income eliminates poverty traps and _____ income while _____ the individual and reducing paperwork.

Directions: The question contains a statement followed by three assumptions I, II and III. An assumption is something supposed or taken for granted. You have to consider the statement and assumptions and decide which of the assumptions is/are implicit in the statement.

Statement: The government ordered the suspension of the school principal for embezzling funds meant for students' welfare.
Assumptions:
I. The school principal is the custodian of funds.
II. A school principal can only be suspended for embezzlement.
III. Funds meant for students' welfare should not be used.

Directions: The following sentence in this section has a blank space and four words or groups of words are given after the sentence. Select the word or group of words you consider the most appropriate for the blank space and mark your response accordingly.

How we _________ to ageing is a choice we must make wisely.

Directions: In the following question, out of the four alternatives, choose the one which best expresses the meaning of the given word.

Onerous

Directions: A number of sentences are given in the question, which when properly sequenced, form a coherent paragraph. Each sentence is labelled with a letter. Choose the most logical order of sentences from among the four given choices so as to construct a coherent paragraph.

(A) All levels of demand, whether individual, aggregate, local, national, or international are subject to change.
(B) At the same time, science and technology add new dimensions products, their uses, and the methods used to market them.
(C) Aggregate demand fluctuates with changes in the level of business activity, GNP, and national income.
(D) The demand of individuals tends to vary with changing needs and rising income.

Directions: Select the most appropriate words to fill in the blanks.

Although many western cultures are moving towards more _____, less hierarchical organizations, the new research suggests that _______ power structures and basic values of charity and fraternity are the cornerstones of successful societies.

Directions: In this question, a sentence has been divided into three parts, labelled as (a), (b) and (c). Read the sentence carefully to find out whether there is an error in any part of it. If you find an error, then the letter representing that part is your answer. If you find no error, then (d) should be indicated as your answer.

(a) I know that /(b) ignorance is not bliss, /(c) yet I am ignorant in many things. /(d) No error

Directions: Complete the analogy.

Hydrophobia is to Water as Photophobia is to

Directions: Select the most appropriate option to fill in the blank.

All human beings must learn to live in ______ with nature.

Directions: Answer the question based on the following passage.

Even–minded endurance is called 'titiksha' in Sanskrit. I have practised this mental neutrality. I have sat and meditated all night long in icy water, in bitterly cold weather. Similarly, I have sat from morning till evening on the burning hot sands of India. I gained great mental strength by doing so. When you have practised such self–discipline, your mind becomes impervious to all disturbing circumstances. If you think you can't do something, your mind is a slave. Free yourself.

I don't mean that you should be rash. Try to rise above disturbances gradually. Endurance is what you must have. Whatever may be your trouble, make a supreme effort to remedy it without worry; and until it is resolved, practice titiksha. Isn't this practical wisdom? If you are young and strong then as you gradually strengthen your will and mind, you can practise more rigid methods of self–discipline as I did.

If you are thinking that the winter weather is coming and you are bound to catch cold, you are not developing mental strength. You have already committed yourself to certain weakness. When you feel you are susceptible to catching a cold, mentally resist it. This is the right mental attitude. In your heart, sincerely do your best at all times, but without anxiety. Worry only paralyses your efforts. If you do your best, God will reach down his hand to help you.

If you do not acknowledge weakness in the face of troubles, and if you refuse to worry about your problems, you will find out how much more successful, peaceful, and happy you are. Make this affirmation daily. "I will be neither lazy nor feverishly active. In every challenge of life I shall do my best without worrying about the future."

Don't grieve for what you don't have. The most materially successful man may have the greatest worries and unhappiness. In contrast, I have seen in humble little huts and caves in India men who were true monarchs. The earthy throne of one such saint was a dried grass mat. He wore only a little loincloth and did not have even a begging bowl. Such are the real kings of the earth. Some of them I have seen in the Himalayas— no food, nothing at all; nor are they beggars. They are richer than the world's millionaires. Because they are the friends of all, people love them, and love to feed them. In bitingly cold weather, I saw one saint in the Himalayas who had nothing on. "Won't you catch cold?" I said. Sweetly he answered, "If I am warm with God's love, how can I feel the cold?" Saints like him are greater than any crowned king. If without food, without any visible means of security, such men can be like kings, peaceful and without worry, why can't you?

Realise that the infinite presence of the Heavenly Father is ever within you. Tell Him: "In life and death, health and sickness, I worry not, O Lord, for I am Thy child evermore."

Q. What, according to the passage, will make you happy and successful?

Directions: Answer the question based on the following passage.

Even–minded endurance is called 'titiksha' in Sanskrit. I have practised this mental neutrality. I have sat and meditated all night long in icy water, in bitterly cold weather. Similarly, I have sat from morning till evening on the burning hot sands of India. I gained great mental strength by doing so. When you have practised such self–discipline, your mind becomes impervious to all disturbing circumstances. If you think you can't do something, your mind is a slave. Free yourself.

I don't mean that you should be rash. Try to rise above disturbances gradually. Endurance is what you must have. Whatever may be your trouble, make a supreme effort to remedy it without worry; and until it is resolved, practice titiksha. Isn't this practical wisdom? If you are young and strong then as you gradually strengthen your will and mind, you can practise more rigid methods of self–discipline as I did.

If you are thinking that the winter weather is coming and you are bound to catch cold, you are not developing mental strength. You have already committed yourself to certain weakness. When you feel you are susceptible to catching a cold, mentally resist it. This is the right mental attitude. In your heart, sincerely do your best at all times, but without anxiety. Worry only paralyses your efforts. If you do your best, God will reach down his hand to help you.

If you do not acknowledge weakness in the face of troubles, and if you refuse to worry about your problems, you will find out how much more successful, peaceful, and happy you are. Make this affirmation daily. "I will be neither lazy nor feverishly active. In every challenge of life I shall do my best without worrying about the future."

Don't grieve for what you don't have. The most materially successful man may have the greatest worries and unhappiness. In contrast, I have seen in humble little huts and caves in India men who were true monarchs. The earthy throne of one such saint was a dried grass mat. He wore only a little loincloth and did not have even a begging bowl. Such are the real kings of the earth. Some of them I have seen in the Himalayas— no food, nothing at all; nor are they beggars. They are richer than the world's millionaires. Because they are the friends of all, people love them, and love to feed them. In bitingly cold weather, I saw one saint in the Himalayas who had nothing on. "Won't you catch cold?" I said. Sweetly he answered, "If I am warm with God's love, how can I feel the cold?" Saints like him are greater than any crowned king. If without food, without any visible means of security, such men can be like kings, peaceful and without worry, why can't you?

Realise that the infinite presence of the Heavenly Father is ever within you. Tell Him: "In life and death, health and sickness, I worry not, O Lord, for I am Thy child evermore."

Q. When would you be considered to have developed a mental weakness?

Directions: Answer the question based on the following passage.

Even–minded endurance is called 'titiksha' in Sanskrit. I have practised this mental neutrality. I have sat and meditated all night long in icy water, in bitterly cold weather. Similarly, I have sat from morning till evening on the burning hot sands of India. I gained great mental strength by doing so. When you have practised such self–discipline, your mind becomes impervious to all disturbing circumstances. If you think you can't do something, your mind is a slave. Free yourself.

I don't mean that you should be rash. Try to rise above disturbances gradually. Endurance is what you must have. Whatever may be your trouble, make a supreme effort to remedy it without worry; and until it is resolved, practice titiksha. Isn't this practical wisdom? If you are young and strong then as you gradually strengthen your will and mind, you can practise more rigid methods of self–discipline as I did.

If you are thinking that the winter weather is coming and you are bound to catch cold, you are not developing mental strength. You have already committed yourself to certain weakness. When you feel you are susceptible to catching a cold, mentally resist it. This is the right mental attitude. In your heart, sincerely do your best at all times, but without anxiety. Worry only paralyses your efforts. If you do your best, God will reach down his hand to help you.

If you do not acknowledge weakness in the face of troubles, and if you refuse to worry about your problems, you will find out how much more successful, peaceful, and happy you are. Make this affirmation daily. "I will be neither lazy nor feverishly active. In every challenge of life I shall do my best without worrying about the future."

Don't grieve for what you don't have. The most materially successful man may have the greatest worries and unhappiness. In contrast, I have seen in humble little huts and caves in India men who were true monarchs. The earthy throne of one such saint was a dried grass mat. He wore only a little loincloth and did not have even a begging bowl. Such are the real kings of the earth. Some of them I have seen in the Himalayas— no food, nothing at all; nor are they beggars. They are richer than the world's millionaires. Because they are the friends of all, people love them, and love to feed them. In bitingly cold weather, I saw one saint in the Himalayas who had nothing on. "Won't you catch cold?" I said. Sweetly he answered, "If I am warm with God's love, how can I feel the cold?" Saints like him are greater than any crowned king. If without food, without any visible means of security, such men can be like kings, peaceful and without worry, why can't you?

Realise that the infinite presence of the Heavenly Father is ever within you. Tell Him: "In life and death, health and sickness, I worry not, O Lord, for I am Thy child evermore."

Q. According to the passage, which of the following happens to your mind when you observe self-discipline?

Directions: Answer the question based on the following passage.

Even–minded endurance is called 'titiksha' in Sanskrit. I have practised this mental neutrality. I have sat and meditated all night long in icy water, in bitterly cold weather. Similarly, I have sat from morning till evening on the burning hot sands of India. I gained great mental strength by doing so. When you have practised such self–discipline, your mind becomes impervious to all disturbing circumstances. If you think you can't do something, your mind is a slave. Free yourself.

I don't mean that you should be rash. Try to rise above disturbances gradually. Endurance is what you must have. Whatever may be your trouble, make a supreme effort to remedy it without worry; and until it is resolved, practice titiksha. Isn't this practical wisdom? If you are young and strong then as you gradually strengthen your will and mind, you can practise more rigid methods of self–discipline as I did.

If you are thinking that the winter weather is coming and you are bound to catch cold, you are not developing mental strength. You have already committed yourself to certain weakness. When you feel you are susceptible to catching a cold, mentally resist it. This is the right mental attitude. In your heart, sincerely do your best at all times, but without anxiety. Worry only paralyses your efforts. If you do your best, God will reach down his hand to help you.

If you do not acknowledge weakness in the face of troubles, and if you refuse to worry about your problems, you will find out how much more successful, peaceful, and happy you are. Make this affirmation daily. "I will be neither lazy nor feverishly active. In every challenge of life I shall do my best without worrying about the future."

Don't grieve for what you don't have. The most materially successful man may have the greatest worries and unhappiness. In contrast, I have seen in humble little huts and caves in India men who were true monarchs. The earthy throne of one such saint was a dried grass mat. He wore only a little loincloth and did not have even a begging bowl. Such are the real kings of the earth. Some of them I have seen in the Himalayas— no food, nothing at all; nor are they beggars. They are richer than the world's millionaires. Because they are the friends of all, people love them, and love to feed them. In bitingly cold weather, I saw one saint in the Himalayas who had nothing on. "Won't you catch cold?" I said. Sweetly he answered, "If I am warm with God's love, how can I feel the cold?" Saints like him are greater than any crowned king. If without food, without any visible means of security, such men can be like kings, peaceful and without worry, why can't you?

Realise that the infinite presence of the Heavenly Father is ever within you. Tell Him: "In life and death, health and sickness, I worry not, O Lord, for I am Thy child evermore."

Q. Which of the following does the author of the passage express that he has practised in his life?

Directions: Answer the question based on the following passage.

Even–minded endurance is called 'titiksha' in Sanskrit. I have practised this mental neutrality. I have sat and meditated all night long in icy water, in bitterly cold weather. Similarly, I have sat from morning till evening on the burning hot sands of India. I gained great mental strength by doing so. When you have practised such self–discipline, your mind becomes impervious to all disturbing circumstances. If you think you can't do something, your mind is a slave. Free yourself.

I don't mean that you should be rash. Try to rise above disturbances gradually. Endurance is what you must have. Whatever may be your trouble, make a supreme effort to remedy it without worry; and until it is resolved, practice titiksha. Isn't this practical wisdom? If you are young and strong then as you gradually strengthen your will and mind, you can practise more rigid methods of self–discipline as I did.

If you are thinking that the winter weather is coming and you are bound to catch cold, you are not developing mental strength. You have already committed yourself to certain weakness. When you feel you are susceptible to catching a cold, mentally resist it. This is the right mental attitude. In your heart, sincerely do your best at all times, but without anxiety. Worry only paralyses your efforts. If you do your best, God will reach down his hand to help you.

If you do not acknowledge weakness in the face of troubles, and if you refuse to worry about your problems, you will find out how much more successful, peaceful, and happy you are. Make this affirmation daily. "I will be neither lazy nor feverishly active. In every challenge of life I shall do my best without worrying about the future."

Don't grieve for what you don't have. The most materially successful man may have the greatest worries and unhappiness. In contrast, I have seen in humble little huts and caves in India men who were true monarchs. The earthy throne of one such saint was a dried grass mat. He wore only a little loincloth and did not have even a begging bowl. Such are the real kings of the earth. Some of them I have seen in the Himalayas— no food, nothing at all; nor are they beggars. They are richer than the world's millionaires. Because they are the friends of all, people love them, and love to feed them. In bitingly cold weather, I saw one saint in the Himalayas who had nothing on. "Won't you catch cold?" I said. Sweetly he answered, "If I am warm with God's love, how can I feel the cold?" Saints like him are greater than any crowned king. If without food, without any visible means of security, such men can be like kings, peaceful and without worry, why can't you?

Realise that the infinite presence of the Heavenly Father is ever within you. Tell Him: "In life and death, health and sickness, I worry not, O Lord, for I am Thy child evermore."

Q. None of the following statements are true in the context of the passage EXCEPT that:

The sentence given below has four words that are Underlined that may contain an error. Identify the word which contains any grammatical error.
He basically followed old agriculture; he planted a lot of seeds and hoping for rain.

The following questions have three blanks which are to be filled with the correct form of words. Choose the words that fit the blanks to make it grammatically and contextually correct. (Note: Options are given in the respective orders)
No fault was _______in their life and teaching; but they were _______to define any sins as being mortal or venial until they had ________for four years.

The following questions have three blanks which are to be filled with the correct form of words. Choose the words that fit the blanks to make it grammatically and contextually correct. (Note: Options are given in the respective orders)
A survey of 500 cleaners __________by the United Workers Union in May _________that 91% always, often or sometimes have to rush because they didn’t have ________time.

The following questions have three blanks which are to be filled with the correct form of words. Choose the words that fit the blanks to make it grammatically and contextually correct. (Note: Options are given in the respective orders)
A survey of 500 cleaners __________by the United Workers Union in May _________that 91% always, often or sometimes have to rush because they didn’t have ________time.

Identify the part of the sentence that contains a grammatical error:

Heredity is the sum of all biological processes(1)/ by which particular characteristics is transmitted(2)/ from parents to their offspring.(3)

Read the following passage and answer the questions given below

The Republic of Plato is the longest of his works with the exception of the Laws, and is certainly the greatest of them. There are nearer approaches to modern metaphysics in the Philebus and in the Sophist; the Politicus or Statesman is more ideal; the form and institutions of the State are more clearly drawn out in the Laws; as works of art, the Symposium and the Protagoras are of higher excellence. But no other Dialogue of Plato has the same largeness of view and the same perfection of style; no other shows an equal knowledge of the world, or contains more of those thoughts which are new as well as old, and not of one age only but of all. Nowhere in Plato is there a deeper irony or a greater wealth of humour or imagery, or more dramatic power. Nor in any other of his writings is the attempt made to interweave life and speculation, or to connect politics with philosophy. The Republic is the centre around which the other Dialogues may be grouped; here philosophy reaches the highest point to which ancient thinkers ever attained. Plato among the Greeks, like Bacon among the moderns, was the first who conceived a method of knowledge, although neither of them always distinguished the bare outline or form from the substance of truth; and both of them had to be content with an abstraction of science which was not yet realized. He was the greatest metaphysical genius whom the world has seen; and in him, more than in any other ancient thinker, the germs of future knowledge are contained. The sciences of logic and psychology, which have supplied so many instruments of thought to after-ages, are based upon the analyses of Socrates and Plato. The principles of definition, the law of contradiction, the fallacy of arguing in a circle, the distinction between the essence and accidents of a thing or notion, between means and ends, between causes and conditions; also the division of the mind into the rational, concupiscent, and irascible elements, or of pleasures and desires into necessary and unnecessary—these and other great forms of thought are all of them to be found in the Republic, and were probably first invented by Plato. The greatest of all logical truths, and the one of which writers on philosophy are most apt to lose sight, the difference between words and things, has been most strenuously insisted on by him, although he has not always avoided the confusion of them in his own writings. But he does not bind up truth in logical formulae,—logic is still veiled in metaphysics; and the science which he imagines to 'contemplate all truth and all existence' is very unlike the doctrine of the syllogism which Aristotle claims to have discovered.

Neither must we forget that the Republic is but the third part of a still larger design which was to have included an ideal history of Athens, as well as a political and physical philosophy. The fragment of the Critias has given birth to a world-famous fiction, second only in importance to the tale of Troy and the legend of Arthur; and is said as a fact to have inspired some of the early navigators of the sixteenth century. This mythical tale, of which the subject was a history of the wars of the Athenians against the Island of Atlantis, is supposed to be founded upon an unfinished poem of Solon, to which it would have stood in the same relation as the writings of the logographers to the poems of Homer. It would have told of a struggle for Liberty (cp. Tim.), intended to represent the conflict of Persia and Hellas. We may judge from the noble commencement of the Timaeus, from the fragment of the Critias itself, and from the third book of the Laws, in what manner Plato would have treated this high argument. We can only guess why the great design was abandoned; perhaps because Plato became sensible of some incongruity in a fictitious history, or because he had lost his interest in it, or because advancing years forbade the completion of it; and we may please ourselves with the fancy that had this imaginary narrative ever been finished, we should have found Plato himself sympathising with the struggle for Hellenic independence (cp. Laws), singing a hymn of triumph over Marathon and Salamis, perhaps making the reflection of Herodotus where he contemplates the growth of the Athenian empire—'How brave a thing is freedom of speech, which has made the Athenians so far exceed every other state of Hellas in greatness!' or, more probably, attributing the victory to the ancient good order of Athens and to the favor of Apollo and Athene.

Again, Plato may be regarded as the 'captain' ('arhchegoz') or leader of a goodly band of followers; for in the Republic is to be found the original of Cicero's De Republica, of St. Augustine's City of God, of the Utopia of Sir Thomas More, and of the numerous other imaginary States which are framed upon the same model. The extent to which Aristotle or the Aristotelian school were indebted to him in the Politics has been little recognised, and the recognition is the more necessary because it is not made by Aristotle himself. The two philosophers had more in common than they were conscious of; and probably some elements of Plato remain still undetected in Aristotle. In English philosophy too, many affinities may be traced, not only in the works of the Cambridge Platonists, but in great original writers like Berkeley or Coleridge, to Plato and his ideas. That there is a truth higher than experience, of which the mind bears witness to herself, is a conviction which in our own generation has been enthusiastically asserted, and is perhaps gaining ground. Of the Greek authors who at the Renaissance brought a new life into the world Plato has had the greatest influence. The Republic of Plato is also the first treatise upon education, of which the writings of Milton and Locke, Rousseau, Jean Paul, and Goethe are the legitimate descendants. Like Dante or Bunyan, he has a revelation of another life; like Bacon, he is profoundly impressed with the unity of knowledge; in the early Church he exercised a real influence on theology, and at the Revival of Literature on politics. Even the fragments of his words when 'repeated at second-hand' (Symp.) have in all ages ravished the hearts of men, who have seen reflected in them their own higher nature. He is the father of idealism in philosophy, in politics, in literature. And many of the latest conceptions of modern thinkers and statesmen, such as the unity of knowledge, the reign of law, and the equality of the sexes, have been anticipated in a dream by him.

Q. Why does the author feel that the Republic is Plato's greatest work?

Read the following passage and answer the questions given below

The Republic of Plato is the longest of his works with the exception of the Laws, and is certainly the greatest of them. There are nearer approaches to modern metaphysics in the Philebus and in the Sophist; the Politicus or Statesman is more ideal; the form and institutions of the State are more clearly drawn out in the Laws; as works of art, the Symposium and the Protagoras are of higher excellence. But no other Dialogue of Plato has the same largeness of view and the same perfection of style; no other shows an equal knowledge of the world, or contains more of those thoughts which are new as well as old, and not of one age only but of all. Nowhere in Plato is there a deeper irony or a greater wealth of humour or imagery, or more dramatic power. Nor in any other of his writings is the attempt made to interweave life and speculation, or to connect politics with philosophy. The Republic is the centre around which the other Dialogues may be grouped; here philosophy reaches the highest point to which ancient thinkers ever attained. Plato among the Greeks, like Bacon among the moderns, was the first who conceived a method of knowledge, although neither of them always distinguished the bare outline or form from the substance of truth; and both of them had to be content with an abstraction of science which was not yet realized. He was the greatest metaphysical genius whom the world has seen; and in him, more than in any other ancient thinker, the germs of future knowledge are contained. The sciences of logic and psychology, which have supplied so many instruments of thought to after-ages, are based upon the analyses of Socrates and Plato. The principles of definition, the law of contradiction, the fallacy of arguing in a circle, the distinction between the essence and accidents of a thing or notion, between means and ends, between causes and conditions; also the division of the mind into the rational, concupiscent, and irascible elements, or of pleasures and desires into necessary and unnecessary—these and other great forms of thought are all of them to be found in the Republic, and were probably first invented by Plato. The greatest of all logical truths, and the one of which writers on philosophy are most apt to lose sight, the difference between words and things, has been most strenuously insisted on by him, although he has not always avoided the confusion of them in his own writings. But he does not bind up truth in logical formulae,—logic is still veiled in metaphysics; and the science which he imagines to 'contemplate all truth and all existence' is very unlike the doctrine of the syllogism which Aristotle claims to have discovered.

Neither must we forget that the Republic is but the third part of a still larger design which was to have included an ideal history of Athens, as well as a political and physical philosophy. The fragment of the Critias has given birth to a world-famous fiction, second only in importance to the tale of Troy and the legend of Arthur; and is said as a fact to have inspired some of the early navigators of the sixteenth century. This mythical tale, of which the subject was a history of the wars of the Athenians against the Island of Atlantis, is supposed to be founded upon an unfinished poem of Solon, to which it would have stood in the same relation as the writings of the logographers to the poems of Homer. It would have told of a struggle for Liberty (cp. Tim.), intended to represent the conflict of Persia and Hellas. We may judge from the noble commencement of the Timaeus, from the fragment of the Critias itself, and from the third book of the Laws, in what manner Plato would have treated this high argument. We can only guess why the great design was abandoned; perhaps because Plato became sensible of some incongruity in a fictitious history, or because he had lost his interest in it, or because advancing years forbade the completion of it; and we may please ourselves with the fancy that had this imaginary narrative ever been finished, we should have found Plato himself sympathising with the struggle for Hellenic independence (cp. Laws), singing a hymn of triumph over Marathon and Salamis, perhaps making the reflection of Herodotus where he contemplates the growth of the Athenian empire—'How brave a thing is freedom of speech, which has made the Athenians so far exceed every other state of Hellas in greatness!' or, more probably, attributing the victory to the ancient good order of Athens and to the favor of Apollo and Athene.

Again, Plato may be regarded as the 'captain' ('arhchegoz') or leader of a goodly band of followers; for in the Republic is to be found the original of Cicero's De Republica, of St. Augustine's City of God, of the Utopia of Sir Thomas More, and of the numerous other imaginary States which are framed upon the same model. The extent to which Aristotle or the Aristotelian school were indebted to him in the Politics has been little recognised, and the recognition is the more necessary because it is not made by Aristotle himself. The two philosophers had more in common than they were conscious of; and probably some elements of Plato remain still undetected in Aristotle. In English philosophy too, many affinities may be traced, not only in the works of the Cambridge Platonists, but in great original writers like Berkeley or Coleridge, to Plato and his ideas. That there is a truth higher than experience, of which the mind bears witness to herself, is a conviction which in our own generation has been enthusiastically asserted, and is perhaps gaining ground. Of the Greek authors who at the Renaissance brought a new life into the world Plato has had the greatest influence. The Republic of Plato is also the first treatise upon education, of which the writings of Milton and Locke, Rousseau, Jean Paul, and Goethe are the legitimate descendants. Like Dante or Bunyan, he has a revelation of another life; like Bacon, he is profoundly impressed with the unity of knowledge; in the early Church he exercised a real influence on theology, and at the Revival of Literature on politics. Even the fragments of his words when 'repeated at second-hand' (Symp.) have in all ages ravished the hearts of men, who have seen reflected in them their own higher nature. He is the father of idealism in philosophy, in politics, in literature. And many of the latest conceptions of modern thinkers and statesmen, such as the unity of knowledge, the reign of law, and the equality of the sexes, have been anticipated in a dream by him.

Q. Which of the following is the author most likely to agree the most with?

Read the following passage and answer the questions given below

The Republic of Plato is the longest of his works with the exception of the Laws, and is certainly the greatest of them. There are nearer approaches to modern metaphysics in the Philebus and in the Sophist; the Politicus or Statesman is more ideal; the form and institutions of the State are more clearly drawn out in the Laws; as works of art, the Symposium and the Protagoras are of higher excellence. But no other Dialogue of Plato has the same largeness of view and the same perfection of style; no other shows an equal knowledge of the world, or contains more of those thoughts which are new as well as old, and not of one age only but of all. Nowhere in Plato is there a deeper irony or a greater wealth of humour or imagery, or more dramatic power. Nor in any other of his writings is the attempt made to interweave life and speculation, or to connect politics with philosophy. The Republic is the centre around which the other Dialogues may be grouped; here philosophy reaches the highest point to which ancient thinkers ever attained. Plato among the Greeks, like Bacon among the moderns, was the first who conceived a method of knowledge, although neither of them always distinguished the bare outline or form from the substance of truth; and both of them had to be content with an abstraction of science which was not yet realized. He was the greatest metaphysical genius whom the world has seen; and in him, more than in any other ancient thinker, the germs of future knowledge are contained. The sciences of logic and psychology, which have supplied so many instruments of thought to after-ages, are based upon the analyses of Socrates and Plato. The principles of definition, the law of contradiction, the fallacy of arguing in a circle, the distinction between the essence and accidents of a thing or notion, between means and ends, between causes and conditions; also the division of the mind into the rational, concupiscent, and irascible elements, or of pleasures and desires into necessary and unnecessary—these and other great forms of thought are all of them to be found in the Republic, and were probably first invented by Plato. The greatest of all logical truths, and the one of which writers on philosophy are most apt to lose sight, the difference between words and things, has been most strenuously insisted on by him, although he has not always avoided the confusion of them in his own writings. But he does not bind up truth in logical formulae,—logic is still veiled in metaphysics; and the science which he imagines to 'contemplate all truth and all existence' is very unlike the doctrine of the syllogism which Aristotle claims to have discovered.

Neither must we forget that the Republic is but the third part of a still larger design which was to have included an ideal history of Athens, as well as a political and physical philosophy. The fragment of the Critias has given birth to a world-famous fiction, second only in importance to the tale of Troy and the legend of Arthur; and is said as a fact to have inspired some of the early navigators of the sixteenth century. This mythical tale, of which the subject was a history of the wars of the Athenians against the Island of Atlantis, is supposed to be founded upon an unfinished poem of Solon, to which it would have stood in the same relation as the writings of the logographers to the poems of Homer. It would have told of a struggle for Liberty (cp. Tim.), intended to represent the conflict of Persia and Hellas. We may judge from the noble commencement of the Timaeus, from the fragment of the Critias itself, and from the third book of the Laws, in what manner Plato would have treated this high argument. We can only guess why the great design was abandoned; perhaps because Plato became sensible of some incongruity in a fictitious history, or because he had lost his interest in it, or because advancing years forbade the completion of it; and we may please ourselves with the fancy that had this imaginary narrative ever been finished, we should have found Plato himself sympathising with the struggle for Hellenic independence (cp. Laws), singing a hymn of triumph over Marathon and Salamis, perhaps making the reflection of Herodotus where he contemplates the growth of the Athenian empire—'How brave a thing is freedom of speech, which has made the Athenians so far exceed every other state of Hellas in greatness!' or, more probably, attributing the victory to the ancient good order of Athens and to the favor of Apollo and Athene.

Again, Plato may be regarded as the 'captain' ('arhchegoz') or leader of a goodly band of followers; for in the Republic is to be found the original of Cicero's De Republica, of St. Augustine's City of God, of the Utopia of Sir Thomas More, and of the numerous other imaginary States which are framed upon the same model. The extent to which Aristotle or the Aristotelian school were indebted to him in the Politics has been little recognised, and the recognition is the more necessary because it is not made by Aristotle himself. The two philosophers had more in common than they were conscious of; and probably some elements of Plato remain still undetected in Aristotle. In English philosophy too, many affinities may be traced, not only in the works of the Cambridge Platonists, but in great original writers like Berkeley or Coleridge, to Plato and his ideas. That there is a truth higher than experience, of which the mind bears witness to herself, is a conviction which in our own generation has been enthusiastically asserted, and is perhaps gaining ground. Of the Greek authors who at the Renaissance brought a new life into the world Plato has had the greatest influence. The Republic of Plato is also the first treatise upon education, of which the writings of Milton and Locke, Rousseau, Jean Paul, and Goethe are the legitimate descendants. Like Dante or Bunyan, he has a revelation of another life; like Bacon, he is profoundly impressed with the unity of knowledge; in the early Church he exercised a real influence on theology, and at the Revival of Literature on politics. Even the fragments of his words when 'repeated at second-hand' (Symp.) have in all ages ravished the hearts of men, who have seen reflected in them their own higher nature. He is the father of idealism in philosophy, in politics, in literature. And many of the latest conceptions of modern thinkers and statesmen, such as the unity of knowledge, the reign of law, and the equality of the sexes, have been anticipated in a dream by him.

Q. Suggest a title for the passage described above.

Read the following passage and answer the questions given below

The Republic of Plato is the longest of his works with the exception of the Laws, and is certainly the greatest of them. There are nearer approaches to modern metaphysics in the Philebus and in the Sophist; the Politicus or Statesman is more ideal; the form and institutions of the State are more clearly drawn out in the Laws; as works of art, the Symposium and the Protagoras are of higher excellence. But no other Dialogue of Plato has the same largeness of view and the same perfection of style; no other shows an equal knowledge of the world, or contains more of those thoughts which are new as well as old, and not of one age only but of all. Nowhere in Plato is there a deeper irony or a greater wealth of humour or imagery, or more dramatic power. Nor in any other of his writings is the attempt made to interweave life and speculation, or to connect politics with philosophy. The Republic is the centre around which the other Dialogues may be grouped; here philosophy reaches the highest point to which ancient thinkers ever attained. Plato among the Greeks, like Bacon among the moderns, was the first who conceived a method of knowledge, although neither of them always distinguished the bare outline or form from the substance of truth; and both of them had to be content with an abstraction of science which was not yet realized. He was the greatest metaphysical genius whom the world has seen; and in him, more than in any other ancient thinker, the germs of future knowledge are contained. The sciences of logic and psychology, which have supplied so many instruments of thought to after-ages, are based upon the analyses of Socrates and Plato. The principles of definition, the law of contradiction, the fallacy of arguing in a circle, the distinction between the essence and accidents of a thing or notion, between means and ends, between causes and conditions; also the division of the mind into the rational, concupiscent, and irascible elements, or of pleasures and desires into necessary and unnecessary—these and other great forms of thought are all of them to be found in the Republic, and were probably first invented by Plato. The greatest of all logical truths, and the one of which writers on philosophy are most apt to lose sight, the difference between words and things, has been most strenuously insisted on by him, although he has not always avoided the confusion of them in his own writings. But he does not bind up truth in logical formulae,—logic is still veiled in metaphysics; and the science which he imagines to 'contemplate all truth and all existence' is very unlike the doctrine of the syllogism which Aristotle claims to have discovered.

Neither must we forget that the Republic is but the third part of a still larger design which was to have included an ideal history of Athens, as well as a political and physical philosophy. The fragment of the Critias has given birth to a world-famous fiction, second only in importance to the tale of Troy and the legend of Arthur; and is said as a fact to have inspired some of the early navigators of the sixteenth century. This mythical tale, of which the subject was a history of the wars of the Athenians against the Island of Atlantis, is supposed to be founded upon an unfinished poem of Solon, to which it would have stood in the same relation as the writings of the logographers to the poems of Homer. It would have told of a struggle for Liberty (cp. Tim.), intended to represent the conflict of Persia and Hellas. We may judge from the noble commencement of the Timaeus, from the fragment of the Critias itself, and from the third book of the Laws, in what manner Plato would have treated this high argument. We can only guess why the great design was abandoned; perhaps because Plato became sensible of some incongruity in a fictitious history, or because he had lost his interest in it, or because advancing years forbade the completion of it; and we may please ourselves with the fancy that had this imaginary narrative ever been finished, we should have found Plato himself sympathising with the struggle for Hellenic independence (cp. Laws), singing a hymn of triumph over Marathon and Salamis, perhaps making the reflection of Herodotus where he contemplates the growth of the Athenian empire—'How brave a thing is freedom of speech, which has made the Athenians so far exceed every other state of Hellas in greatness!' or, more probably, attributing the victory to the ancient good order of Athens and to the favor of Apollo and Athene.

Again, Plato may be regarded as the 'captain' ('arhchegoz') or leader of a goodly band of followers; for in the Republic is to be found the original of Cicero's De Republica, of St. Augustine's City of God, of the Utopia of Sir Thomas More, and of the numerous other imaginary States which are framed upon the same model. The extent to which Aristotle or the Aristotelian school were indebted to him in the Politics has been little recognised, and the recognition is the more necessary because it is not made by Aristotle himself. The two philosophers had more in common than they were conscious of; and probably some elements of Plato remain still undetected in Aristotle. In English philosophy too, many affinities may be traced, not only in the works of the Cambridge Platonists, but in great original writers like Berkeley or Coleridge, to Plato and his ideas. That there is a truth higher than experience, of which the mind bears witness to herself, is a conviction which in our own generation has been enthusiastically asserted, and is perhaps gaining ground. Of the Greek authors who at the Renaissance brought a new life into the world Plato has had the greatest influence. The Republic of Plato is also the first treatise upon education, of which the writings of Milton and Locke, Rousseau, Jean Paul, and Goethe are the legitimate descendants. Like Dante or Bunyan, he has a revelation of another life; like Bacon, he is profoundly impressed with the unity of knowledge; in the early Church he exercised a real influence on theology, and at the Revival of Literature on politics. Even the fragments of his words when 'repeated at second-hand' (Symp.) have in all ages ravished the hearts of men, who have seen reflected in them their own higher nature. He is the father of idealism in philosophy, in politics, in literature. And many of the latest conceptions of modern thinkers and statesmen, such as the unity of knowledge, the reign of law, and the equality of the sexes, have been anticipated in a dream by him.

Q. Which of the following would the author mostly agree to?

Read the following passage and answer the questions given below

The Republic of Plato is the longest of his works with the exception of the Laws, and is certainly the greatest of them. There are nearer approaches to modern metaphysics in the Philebus and in the Sophist; the Politicus or Statesman is more ideal; the form and institutions of the State are more clearly drawn out in the Laws; as works of art, the Symposium and the Protagoras are of higher excellence. But no other Dialogue of Plato has the same largeness of view and the same perfection of style; no other shows an equal knowledge of the world, or contains more of those thoughts which are new as well as old, and not of one age only but of all. Nowhere in Plato is there a deeper irony or a greater wealth of humour or imagery, or more dramatic power. Nor in any other of his writings is the attempt made to interweave life and speculation, or to connect politics with philosophy. The Republic is the centre around which the other Dialogues may be grouped; here philosophy reaches the highest point to which ancient thinkers ever attained. Plato among the Greeks, like Bacon among the moderns, was the first who conceived a method of knowledge, although neither of them always distinguished the bare outline or form from the substance of truth; and both of them had to be content with an abstraction of science which was not yet realized. He was the greatest metaphysical genius whom the world has seen; and in him, more than in any other ancient thinker, the germs of future knowledge are contained. The sciences of logic and psychology, which have supplied so many instruments of thought to after-ages, are based upon the analyses of Socrates and Plato. The principles of definition, the law of contradiction, the fallacy of arguing in a circle, the distinction between the essence and accidents of a thing or notion, between means and ends, between causes and conditions; also the division of the mind into the rational, concupiscent, and irascible elements, or of pleasures and desires into necessary and unnecessary—these and other great forms of thought are all of them to be found in the Republic, and were probably first invented by Plato. The greatest of all logical truths, and the one of which writers on philosophy are most apt to lose sight, the difference between words and things, has been most strenuously insisted on by him, although he has not always avoided the confusion of them in his own writings. But he does not bind up truth in logical formulae,—logic is still veiled in metaphysics; and the science which he imagines to 'contemplate all truth and all existence' is very unlike the doctrine of the syllogism which Aristotle claims to have discovered.

Neither must we forget that the Republic is but the third part of a still larger design which was to have included an ideal history of Athens, as well as a political and physical philosophy. The fragment of the Critias has given birth to a world-famous fiction, second only in importance to the tale of Troy and the legend of Arthur; and is said as a fact to have inspired some of the early navigators of the sixteenth century. This mythical tale, of which the subject was a history of the wars of the Athenians against the Island of Atlantis, is supposed to be founded upon an unfinished poem of Solon, to which it would have stood in the same relation as the writings of the logographers to the poems of Homer. It would have told of a struggle for Liberty (cp. Tim.), intended to represent the conflict of Persia and Hellas. We may judge from the noble commencement of the Timaeus, from the fragment of the Critias itself, and from the third book of the Laws, in what manner Plato would have treated this high argument. We can only guess why the great design was abandoned; perhaps because Plato became sensible of some incongruity in a fictitious history, or because he had lost his interest in it, or because advancing years forbade the completion of it; and we may please ourselves with the fancy that had this imaginary narrative ever been finished, we should have found Plato himself sympathising with the struggle for Hellenic independence (cp. Laws), singing a hymn of triumph over Marathon and Salamis, perhaps making the reflection of Herodotus where he contemplates the growth of the Athenian empire—'How brave a thing is freedom of speech, which has made the Athenians so far exceed every other state of Hellas in greatness!' or, more probably, attributing the victory to the ancient good order of Athens and to the favor of Apollo and Athene.

Again, Plato may be regarded as the 'captain' ('arhchegoz') or leader of a goodly band of followers; for in the Republic is to be found the original of Cicero's De Republica, of St. Augustine's City of God, of the Utopia of Sir Thomas More, and of the numerous other imaginary States which are framed upon the same model. The extent to which Aristotle or the Aristotelian school were indebted to him in the Politics has been little recognised, and the recognition is the more necessary because it is not made by Aristotle himself. The two philosophers had more in common than they were conscious of; and probably some elements of Plato remain still undetected in Aristotle. In English philosophy too, many affinities may be traced, not only in the works of the Cambridge Platonists, but in great original writers like Berkeley or Coleridge, to Plato and his ideas. That there is a truth higher than experience, of which the mind bears witness to herself, is a conviction which in our own generation has been enthusiastically asserted, and is perhaps gaining ground. Of the Greek authors who at the Renaissance brought a new life into the world Plato has had the greatest influence. The Republic of Plato is also the first treatise upon education, of which the writings of Milton and Locke, Rousseau, Jean Paul, and Goethe are the legitimate descendants. Like Dante or Bunyan, he has a revelation of another life; like Bacon, he is profoundly impressed with the unity of knowledge; in the early Church he exercised a real influence on theology, and at the Revival of Literature on politics. Even the fragments of his words when 'repeated at second-hand' (Symp.) have in all ages ravished the hearts of men, who have seen reflected in them their own higher nature. He is the father of idealism in philosophy, in politics, in literature. And many of the latest conceptions of modern thinkers and statesmen, such as the unity of knowledge, the reign of law, and the equality of the sexes, have been anticipated in a dream by him.

Q. Which of the following does not follow directly from the passage?