CLAT: Mock Test (New Pattern) - 11 - CLAT MCQ

True, it is the function of the army to maintain law and order in abnormal times. But in normal times there is another force that compels citizens to obey the laws and to act with due regard to the rights of others. The force also protects the lives and the properties of law abiding men. Laws are made to secure the personal safety of its subjects and to prevent murder and crimes of violence. They are made to secure the property of the citizens against theft and damage to protect the rights of communities and castes to carry out their customs and ceremonies, so long as they do not conflict with rights of others. Now the good citizen, of his own free will obey these laws and he takes care that everything he does is done with due regard to the rights and well-being of others. But the bad citizen is only restrained from breaking these laws by fear of the consequence of his actions. And the necessary steps to compel the bad citizen to act as a good citizen are taken by this force. The supreme control of law and order in a State is in the hands of a Minister who is responsible to the State Assembly and acts through the Inspector General of Police.

Q. According to the writer, which one of the following is not the responsibility of the police?

True, it is the function of the army to maintain law and order in abnormal times. But in normal times there is another force that compels citizens to obey the laws and to act with due regard to the rights of others. The force also protects the lives and the properties of law abiding men. Laws are made to secure the personal safety of its subjects and to prevent murder and crimes of violence. They are made to secure the property of the citizens against theft and damage to protect the rights of communities and castes to carry out their customs and ceremonies, so long as they do not conflict with rights of others. Now the good citizen, of his own free will obey these laws and he takes care that everything he does is done with due regard to the rights and well-being of others. But the bad citizen is only restrained from breaking these laws by fear of the consequence of his actions. And the necessary steps to compel the bad citizen to act as a good citizen are taken by this force. The supreme control of law and order in a State is in the hands of a Minister who is responsible to the State Assembly and acts through the Inspector General of Police.

Q. Which of the following reflects the main thrust of the passage?

True, it is the function of the army to maintain law and order in abnormal times. But in normal times there is another force that compels citizens to obey the laws and to act with due regard to the rights of others. The force also protects the lives and the properties of law abiding men. Laws are made to secure the personal safety of its subjects and to prevent murder and crimes of violence. They are made to secure the property of the citizens against theft and damage to protect the rights of communities and castes to carry out their customs and ceremonies, so long as they do not conflict with rights of others. Now the good citizen, of his own free will obey these laws and he takes care that everything he does is done with due regard to the rights and well-being of others. But the bad citizen is only restrained from breaking these laws by fear of the consequence of his actions. And the necessary steps to compel the bad citizen to act as a good citizen are taken by this force. The supreme control of law and order in a State is in the hands of a Minister who is responsible to the State Assembly and acts through the Inspector General of Police.

Q. "They are made to secure die property of citizens against theft and damage", means that the law

True, it is the function of the army to maintain law and order in abnormal times. But in normal times there is another force that compels citizens to obey the laws and to act with due regard to the rights of others. The force also protects the lives and the properties of law abiding men. Laws are made to secure the personal safety of its subjects and to prevent murder and crimes of violence. They are made to secure the property of the citizens against theft and damage to protect the rights of communities and castes to carry out their customs and ceremonies, so long as they do not conflict with rights of others. Now the good citizen, of his own free will obey these laws and he takes care that everything he does is done with due regard to the rights and well-being of others. But the bad citizen is only restrained from breaking these laws by fear of the consequence of his actions. And the necessary steps to compel the bad citizen to act as a good citizen are taken by this force. The supreme control of law and order in a State is in the hands of a Minister who is responsible to the State Assembly and acts through the Inspector General of Police.

Q. Out of the following which one has the opposite meaning to the word 'restrained' in the passage?

True, it is the function of the army to maintain law and order in abnormal times. But in normal times there is another force that compels citizens to obey the laws and to act with due regard to the rights of others. The force also protects the lives and the properties of law abiding men. Laws are made to secure the personal safety of its subjects and to prevent murder and crimes of violence. They are made to secure the property of the citizens against theft and damage to protect the rights of communities and castes to carry out their customs and ceremonies, so long as they do not conflict with rights of others. Now the good citizen, of his own free will obey these laws and he takes care that everything he does is done with due regard to the rights and well-being of others. But the bad citizen is only restrained from breaking these laws by fear of the consequence of his actions. And the necessary steps to compel the bad citizen to act as a good citizen are taken by this force. The supreme control of law and order in a State is in the hands of a Minister who is responsible to the State Assembly and acts through the Inspector General of Police.

Q. Which one of the following statement is implied in the passage?

True, it is the function of the army to maintain law and order in abnormal times. But in normal times there is another force that compels citizens to obey the laws and to act with due regard to the rights of others. The force also protects the lives and the properties of law abiding men. Laws are made to secure the personal safety of its subjects and to prevent murder and crimes of violence. They are made to secure the property of the citizens against theft and damage to protect the rights of communities and castes to carry out their customs and ceremonies, so long as they do not conflict with rights of others. Now the good citizen, of his own free will obey these laws and he takes care that everything he does is done with due regard to the rights and well-being of others. But the bad citizen is only restrained from breaking these laws by fear of the consequence of his actions. And the necessary steps to compel the bad citizen to act as a good citizen are taken by this force. The supreme control of law and order in a State is in the hands of a Minister who is responsible to the State Assembly and acts through the Inspector General of Police.

Q. Which of the following statements expresses most accurately the idea contained in the first sentence?

True, it is the function of the army to maintain law and order in abnormal times. But in normal times there is another force that compels citizens to obey the laws and to act with due regard to the rights of others. The force also protects the lives and the properties of law abiding men. Laws are made to secure the personal safety of its subjects and to prevent murder and crimes of violence. They are made to secure the property of the citizens against theft and damage to protect the rights of communities and castes to carry out their customs and ceremonies, so long as they do not conflict with rights of others. Now the good citizen, of his own free will obey these laws and he takes care that everything he does is done with due regard to the rights and well-being of others. But the bad citizen is only restrained from breaking these laws by fear of the consequence of his actions. And the necessary steps to compel the bad citizen to act as a good citizen are taken by this force. The supreme control of law and order in a State is in the hands of a Minister who is responsible to the State Assembly and acts through the Inspector General of Police.

Q. The last sentence of the passage implies that

Read the given passage and answer the question that follows.

"Did you continue firing?"
"Yes," replied the general.
There was an audible gasp that echoed through this crowded room in response to that single word. His Lordship waited for silence to be restored, sitting with eyes lowered, hands clasped tightly on the long table that separated the Committee from everyone else. The folds of his black robe pinched against the table's edge as he hunched forward, leaning heavily on his elbows, asking in a voice strained thin by incredulity:
"If the crowd was going to disperse, why did you not stop firing?"
"I thought it my duty to go on firing until it dispersed. If I fired a little, the effect would not be sufficient. If I had fired a little I should be wrong in firing at all."
"What reason had you to suppose that if you had ordered the assembly to leave the Bagh they would not have done so without the necessity of your firing, continued firing for a length of time?"
"Yes, I think it is quite possible that I could have dispersed them perhaps even without firing."
"Why did you not adopt that course" His Lordship asked, shaking his head, more in wonder than horror, as he asked the question.
"I could not disperse them for some time," the General answered, speaking slowly, sounding distracted as he stared over the heads of the judges, "then they would all come back and laugh at me, and I considered I would be making myself a fool."
A wave of startled comment greeted this remark, and the clamour became so loud that His Lordship was obliged to rap his gavel before continuing his interrogation.
"You know that the casualties were something between four hundred and five hundred."
"Yes I have seen it in the papers. I divided all my rounds by five--" He paused and touched his fingertips to his lips, staring vacantly at the ceiling, mumbling, "I am in doubt whether by five or six--to arrive at the number."
"I understood that the shooting that took place was individual shooting, and it was not volley shooting?"
"No, there was no volley shooting."
"The crowd was very dense?"
"It was very dense."
"It was unlikely that a man shooting into the crowd will miss?"
"No, according to the circumstances of the case," the General replied, shaking his head, sounding bewildered. "They were running, and I noticed only a certain number of men were hit. In the centre of the section, the crowd was very dense and therefore if a man directed his fire well he should not miss."

Q. According to the passage, why did the crowd in the room gasp when they heard the general's answer?

Read the given passage and answer the question that follows.

"Did you continue firing?"
"Yes," replied the general.
There was an audible gasp that echoed through this crowded room in response to that single word. His Lordship waited for silence to be restored, sitting with eyes lowered, hands clasped tightly on the long table that separated the Committee from everyone else. The folds of his black robe pinched against the table's edge as he hunched forward, leaning heavily on his elbows, asking in a voice strained thin by incredulity:
"If the crowd was going to disperse, why did you not stop firing?"
"I thought it my duty to go on firing until it dispersed. If I fired a little, the effect would not be sufficient. If I had fired a little I should be wrong in firing at all."
"What reason had you to suppose that if you had ordered the assembly to leave the Bagh they would not have done so without the necessity of your firing, continued firing for a length of time?"
"Yes, I think it is quite possible that I could have dispersed them perhaps even without firing."
"Why did you not adopt that course" His Lordship asked, shaking his head, more in wonder than horror, as he asked the question.
"I could not disperse them for some time," the General answered, speaking slowly, sounding distracted as he stared over the heads of the judges, "then they would all come back and laugh at me, and I considered I would be making myself a fool."
A wave of startled comment greeted this remark, and the clamour became so loud that His Lordship was obliged to rap his gavel before continuing his interrogation.
"You know that the casualties were something between four hundred and five hundred."
"Yes I have seen it in the papers. I divided all my rounds by five--" He paused and touched his fingertips to his lips, staring vacantly at the ceiling, mumbling, "I am in doubt whether by five or six--to arrive at the number."
"I understood that the shooting that took place was individual shooting, and it was not volley shooting?"
"No, there was no volley shooting."
"The crowd was very dense?"
"It was very dense."
"It was unlikely that a man shooting into the crowd will miss?"
"No, according to the circumstances of the case," the General replied, shaking his head, sounding bewildered. "They were running, and I noticed only a certain number of men were hit. In the centre of the section, the crowd was very dense and therefore if a man directed his fire well he should not miss."

Q. According to the passage, why did the general believe it was his duty to continue firing?

Read the given passage and answer the question that follows.

"Did you continue firing?"
"Yes," replied the general.
There was an audible gasp that echoed through this crowded room in response to that single word. His Lordship waited for silence to be restored, sitting with eyes lowered, hands clasped tightly on the long table that separated the Committee from everyone else. The folds of his black robe pinched against the table's edge as he hunched forward, leaning heavily on his elbows, asking in a voice strained thin by incredulity:
"If the crowd was going to disperse, why did you not stop firing?"
"I thought it my duty to go on firing until it dispersed. If I fired a little, the effect would not be sufficient. If I had fired a little I should be wrong in firing at all."
"What reason had you to suppose that if you had ordered the assembly to leave the Bagh they would not have done so without the necessity of your firing, continued firing for a length of time?"
"Yes, I think it is quite possible that I could have dispersed them perhaps even without firing."
"Why did you not adopt that course" His Lordship asked, shaking his head, more in wonder than horror, as he asked the question.
"I could not disperse them for some time," the General answered, speaking slowly, sounding distracted as he stared over the heads of the judges, "then they would all come back and laugh at me, and I considered I would be making myself a fool."
A wave of startled comment greeted this remark, and the clamour became so loud that His Lordship was obliged to rap his gavel before continuing his interrogation.
"You know that the casualties were something between four hundred and five hundred."
"Yes I have seen it in the papers. I divided all my rounds by five--" He paused and touched his fingertips to his lips, staring vacantly at the ceiling, mumbling, "I am in doubt whether by five or six--to arrive at the number."
"I understood that the shooting that took place was individual shooting, and it was not volley shooting?"
"No, there was no volley shooting."
"The crowd was very dense?"
"It was very dense."
"It was unlikely that a man shooting into the crowd will miss?"
"No, according to the circumstances of the case," the General replied, shaking his head, sounding bewildered. "They were running, and I noticed only a certain number of men were hit. In the centre of the section, the crowd was very dense and therefore if a man directed his fire well he should not miss."

Q. What does the word 'incredulity' as used in the passage mean?

Read the given passage and answer the question that follows.

"Did you continue firing?"
"Yes," replied the general.
There was an audible gasp that echoed through this crowded room in response to that single word. His Lordship waited for silence to be restored, sitting with eyes lowered, hands clasped tightly on the long table that separated the Committee from everyone else. The folds of his black robe pinched against the table's edge as he hunched forward, leaning heavily on his elbows, asking in a voice strained thin by incredulity:
"If the crowd was going to disperse, why did you not stop firing?"
"I thought it my duty to go on firing until it dispersed. If I fired a little, the effect would not be sufficient. If I had fired a little I should be wrong in firing at all."
"What reason had you to suppose that if you had ordered the assembly to leave the Bagh they would not have done so without the necessity of your firing, continued firing for a length of time?"
"Yes, I think it is quite possible that I could have dispersed them perhaps even without firing."
"Why did you not adopt that course" His Lordship asked, shaking his head, more in wonder than horror, as he asked the question.
"I could not disperse them for some time," the General answered, speaking slowly, sounding distracted as he stared over the heads of the judges, "then they would all come back and laugh at me, and I considered I would be making myself a fool."
A wave of startled comment greeted this remark, and the clamour became so loud that His Lordship was obliged to rap his gavel before continuing his interrogation.
"You know that the casualties were something between four hundred and five hundred."
"Yes I have seen it in the papers. I divided all my rounds by five--" He paused and touched his fingertips to his lips, staring vacantly at the ceiling, mumbling, "I am in doubt whether by five or six--to arrive at the number."
"I understood that the shooting that took place was individual shooting, and it was not volley shooting?"
"No, there was no volley shooting."
"The crowd was very dense?"
"It was very dense."
"It was unlikely that a man shooting into the crowd will miss?"
"No, according to the circumstances of the case," the General replied, shaking his head, sounding bewildered. "They were running, and I noticed only a certain number of men were hit. In the centre of the section, the crowd was very dense and therefore if a man directed his fire well he should not miss."

Q. Why would the general have resorted to individual firing over volley firing?

Read the given passage and answer the question that follows.

"Did you continue firing?"
"Yes," replied the general.
There was an audible gasp that echoed through this crowded room in response to that single word. His Lordship waited for silence to be restored, sitting with eyes lowered, hands clasped tightly on the long table that separated the Committee from everyone else. The folds of his black robe pinched against the table's edge as he hunched forward, leaning heavily on his elbows, asking in a voice strained thin by incredulity:
"If the crowd was going to disperse, why did you not stop firing?"
"I thought it my duty to go on firing until it dispersed. If I fired a little, the effect would not be sufficient. If I had fired a little I should be wrong in firing at all."
"What reason had you to suppose that if you had ordered the assembly to leave the Bagh they would not have done so without the necessity of your firing, continued firing for a length of time?"
"Yes, I think it is quite possible that I could have dispersed them perhaps even without firing."
"Why did you not adopt that course" His Lordship asked, shaking his head, more in wonder than horror, as he asked the question.
"I could not disperse them for some time," the General answered, speaking slowly, sounding distracted as he stared over the heads of the judges, "then they would all come back and laugh at me, and I considered I would be making myself a fool."
A wave of startled comment greeted this remark, and the clamour became so loud that His Lordship was obliged to rap his gavel before continuing his interrogation.
"You know that the casualties were something between four hundred and five hundred."
"Yes I have seen it in the papers. I divided all my rounds by five--" He paused and touched his fingertips to his lips, staring vacantly at the ceiling, mumbling, "I am in doubt whether by five or six--to arrive at the number."
"I understood that the shooting that took place was individual shooting, and it was not volley shooting?"
"No, there was no volley shooting."
"The crowd was very dense?"
"It was very dense."
"It was unlikely that a man shooting into the crowd will miss?"
"No, according to the circumstances of the case," the General replied, shaking his head, sounding bewildered. "They were running, and I noticed only a certain number of men were hit. In the centre of the section, the crowd was very dense and therefore if a man directed his fire well he should not miss."

Q. What can be inferred from the passage about the general regarding his decision to fire at the crowd?

Holi celebrations start on the night before Holi with a Holika Dahan where people gather, perform religious rituals in front of the bonfire, and pray that their internal evil be destroyed the way Holika, the sister of the demon king Hiranyakashipu, was killed in the fire. The next morning is celebrated as Rangwali Holi – a free-for-all festival of colours, where people smear each other with colours and drench each other. Water guns and water-filled balloons are also used to play and colour each other. Anyone and everyone is fair game, friend or stranger, rich or poor, man or woman, children and elders. The frolic and fight with colours occurs in the open streets, open parks, outside temples and buildings. Groups carry drums and other musical instruments, go from place to place, sing and dance. People visit family, friends and foes to throw coloured powders on each other, laugh and gossip, then share Holi delicacies, food and drinks. Some customary drinks include bhang (made from cannabis), which is intoxicating. In the evening, after sobering up, people dress up and visit friends and family.

Q. Why is Holika Dahan performed?

Holi celebrations start on the night before Holi with a Holika Dahan where people gather, perform religious rituals in front of the bonfire, and pray that their internal evil be destroyed the way Holika, the sister of the demon king Hiranyakashipu, was killed in the fire. The next morning is celebrated as Rangwali Holi – a free-for-all festival of colours, where people smear each other with colours and drench each other. Water guns and water-filled balloons are also used to play and colour each other. Anyone and everyone is fair game, friend or stranger, rich or poor, man or woman, children and elders. The frolic and fight with colours occurs in the open streets, open parks, outside temples and buildings. Groups carry drums and other musical instruments, go from place to place, sing and dance. People visit family, friends and foes to throw coloured powders on each other, laugh and gossip, then share Holi delicacies, food and drinks. Some customary drinks include bhang (made from cannabis), which is intoxicating. In the evening, after sobering up, people dress up and visit friends and family.

Q. Which word in the passage means “traditional”?

Holi celebrations start on the night before Holi with a Holika Dahan where people gather, perform religious rituals in front of the bonfire, and pray that their internal evil be destroyed the way Holika, the sister of the demon king Hiranyakashipu, was killed in the fire. The next morning is celebrated as Rangwali Holi – a free-for-all festival of colours, where people smear each other with colours and drench each other. Water guns and water-filled balloons are also used to play and colour each other. Anyone and everyone is fair game, friend or stranger, rich or poor, man or woman, children and elders. The frolic and fight with colours occurs in the open streets, open parks, outside temples and buildings. Groups carry drums and other musical instruments, go from place to place, sing and dance. People visit family, friends and foes to throw coloured powders on each other, laugh and gossip, then share Holi delicacies, food and drinks. Some customary drinks include bhang (made from cannabis), which is intoxicating. In the evening, after sobering up, people dress up and visit friends and family.

Q. Choose the statement(s) that summarize the entire passage
(i) There are two types of Holi – Holika Dahan & Rangwali Holi
(ii) People do not celebrate it with their foes
(iii) Food and Drinks are the heart of Holi celebrations
(iv) Holi symbolizes the destruction of our inner evil and demons

Holi celebrations start on the night before Holi with a Holika Dahan where people gather, perform religious rituals in front of the bonfire, and pray that their internal evil be destroyed the way Holika, the sister of the demon king Hiranyakashipu, was killed in the fire. The next morning is celebrated as Rangwali Holi – a free-for-all festival of colours, where people smear each other with colours and drench each other. Water guns and water-filled balloons are also used to play and colour each other. Anyone and everyone is fair game, friend or stranger, rich or poor, man or woman, children and elders. The frolic and fight with colours occurs in the open streets, open parks, outside temples and buildings. Groups carry drums and other musical instruments, go from place to place, sing and dance. People visit family, friends and foes to throw coloured powders on each other, laugh and gossip, then share Holi delicacies, food and drinks. Some customary drinks include bhang (made from cannabis), which is intoxicating. In the evening, after sobering up, people dress up and visit friends and family.

Q. Which word or phrase means “not intoxicated” in the passage?

Holi celebrations start on the night before Holi with a Holika Dahan where people gather, perform religious rituals in front of the bonfire, and pray that their internal evil be destroyed the way Holika, the sister of the demon king Hiranyakashipu, was killed in the fire. The next morning is celebrated as Rangwali Holi – a free-for-all festival of colours, where people smear each other with colours and drench each other. Water guns and water-filled balloons are also used to play and colour each other. Anyone and everyone is fair game, friend or stranger, rich or poor, man or woman, children and elders. The frolic and fight with colours occurs in the open streets, open parks, outside temples and buildings. Groups carry drums and other musical instruments, go from place to place, sing and dance. People visit family, friends and foes to throw coloured powders on each other, laugh and gossip, then share Holi delicacies, food and drinks. Some customary drinks include bhang (made from cannabis), which is intoxicating. In the evening, after sobering up, people dress up and visit friends and family.

Q. Describe the type of adjective of the highlighted word - 
“People visit family, friends and foes to throw colored powders on each other, laugh and gossip, then share Holi delicacies, food and drinks.”

Read the given passage and answer the question that follows.

Two major legal developments in the past few months are deepening a schism between leading primatologists, biologists, and ethicists around the world. A pending Spanish law that would grant unprecedented protections to great apes, and a recent extension to a Swiss law that protects the "dignity" of organisms, are the latest fronts in a battle to redefine the meaning of human rights, and indeed whether such rights are the exclusive domain of humans.
At the forefront of the battle is the Great Ape Project (GAP). Established in 1993, it demands a basic set of moral and legal rights for chimpanzees, gorillas, bonobos, and orangutans. This June, GAP persuaded the Spanish Parliament's environmental committee to approve a resolution supporting those goals.
Other countries, including the United Kingdom and New Zealand, have taken steps to protect great apes from experimentation, but this is the first time that actual rights would be extended to apes. The resolution establishes a set of laws based on GAP's principles, which Spain promises to implement by the end of the year. Those laws would ban the use of apes in experiments or entertainment or commercial ventures, and they would set higher standards for their conditions in captivity. The message is clear: These animals are not property. "It's a historic breakthrough in reducing the barrier between humans and nonhuman animals," says Peter Singer, an Australian philosopher and the head of GAP.
Not everyone is comfortable with GAP's rights-based approach, however. Primatologist Frans de Waal of Emory University says, "I do think we have special obligations to the great apes as our closest relatives, but if we give rights to apes, what would be the compelling reason not to give rights to monkeys, dogs, rats, and so on?"
GAP's goals are, for now, focused on apes, but Singer agrees that there is no clear place to draw the line. "Speaking personally, I feel we should extend rights to a wide range of nonhuman animals," he says. "All creatures that can feel pain should have a basic moral status."
That list would include other mammals, including the bulls regularly killed in Spanish stadiums. This iconic sport, along with Spain's lack of any ape research of its own, makes it an odd location from which to launch an opening salvo. Nevertheless, it's where GAP's efforts first gained traction, and it will be the origin of future efforts.

Q. Which of the following best expresses the author's main idea in the passage?

Read the given passage and answer the question that follows.

Two major legal developments in the past few months are deepening a schism between leading primatologists, biologists, and ethicists around the world. A pending Spanish law that would grant unprecedented protections to great apes, and a recent extension to a Swiss law that protects the "dignity" of organisms, are the latest fronts in a battle to redefine the meaning of human rights, and indeed whether such rights are the exclusive domain of humans.
At the forefront of the battle is the Great Ape Project (GAP). Established in 1993, it demands a basic set of moral and legal rights for chimpanzees, gorillas, bonobos, and orangutans. This June, GAP persuaded the Spanish Parliament's environmental committee to approve a resolution supporting those goals.
Other countries, including the United Kingdom and New Zealand, have taken steps to protect great apes from experimentation, but this is the first time that actual rights would be extended to apes. The resolution establishes a set of laws based on GAP's principles, which Spain promises to implement by the end of the year. Those laws would ban the use of apes in experiments or entertainment or commercial ventures, and they would set higher standards for their conditions in captivity. The message is clear: These animals are not property. "It's a historic breakthrough in reducing the barrier between humans and nonhuman animals," says Peter Singer, an Australian philosopher and the head of GAP.
Not everyone is comfortable with GAP's rights-based approach, however. Primatologist Frans de Waal of Emory University says, "I do think we have special obligations to the great apes as our closest relatives, but if we give rights to apes, what would be the compelling reason not to give rights to monkeys, dogs, rats, and so on?"
GAP's goals are, for now, focused on apes, but Singer agrees that there is no clear place to draw the line. "Speaking personally, I feel we should extend rights to a wide range of nonhuman animals," he says. "All creatures that can feel pain should have a basic moral status."
That list would include other mammals, including the bulls regularly killed in Spanish stadiums. This iconic sport, along with Spain's lack of any ape research of its own, makes it an odd location from which to launch an opening salvo. Nevertheless, it's where GAP's efforts first gained traction, and it will be the origin of future efforts.

Q. Why would GAP call for a set of basic moral and legal rights for apes?

Read the given passage and answer the question that follows.

Two major legal developments in the past few months are deepening a schism between leading primatologists, biologists, and ethicists around the world. A pending Spanish law that would grant unprecedented protections to great apes, and a recent extension to a Swiss law that protects the "dignity" of organisms, are the latest fronts in a battle to redefine the meaning of human rights, and indeed whether such rights are the exclusive domain of humans.
At the forefront of the battle is the Great Ape Project (GAP). Established in 1993, it demands a basic set of moral and legal rights for chimpanzees, gorillas, bonobos, and orangutans. This June, GAP persuaded the Spanish Parliament's environmental committee to approve a resolution supporting those goals.
Other countries, including the United Kingdom and New Zealand, have taken steps to protect great apes from experimentation, but this is the first time that actual rights would be extended to apes. The resolution establishes a set of laws based on GAP's principles, which Spain promises to implement by the end of the year. Those laws would ban the use of apes in experiments or entertainment or commercial ventures, and they would set higher standards for their conditions in captivity. The message is clear: These animals are not property. "It's a historic breakthrough in reducing the barrier between humans and nonhuman animals," says Peter Singer, an Australian philosopher and the head of GAP.
Not everyone is comfortable with GAP's rights-based approach, however. Primatologist Frans de Waal of Emory University says, "I do think we have special obligations to the great apes as our closest relatives, but if we give rights to apes, what would be the compelling reason not to give rights to monkeys, dogs, rats, and so on?"
GAP's goals are, for now, focused on apes, but Singer agrees that there is no clear place to draw the line. "Speaking personally, I feel we should extend rights to a wide range of nonhuman animals," he says. "All creatures that can feel pain should have a basic moral status."
That list would include other mammals, including the bulls regularly killed in Spanish stadiums. This iconic sport, along with Spain's lack of any ape research of its own, makes it an odd location from which to launch an opening salvo. Nevertheless, it's where GAP's efforts first gained traction, and it will be the origin of future efforts.

Q. What does the word 'schism' as used in the passage mean?

This long letter is because I’m writing before breakfast. Oh, the beautiful vine leaves! The house is covered with a vine. I looked out earlier, and Mrs. Wilcox was already in the garden. She evidently loves it. No wonder she sometimes looks tired.  She was watching the large red poppies come out. Then she walked off the lawn to the meadow, whose corner to the right I can just see.

Trail, trail, went her long dress over the sopping grass, and she came back with her hands full of the hay that was cut yesterday–I suppose for rabbits or something, as she kept on smelling it. The air here is delicious. Later on I heard the noise of croquet balls, and looked out again, and it was Charles Wilcox practicing; they are keen on all games.  Presently he started sneezing and had to stop. Then I hear more clicketing, and it is Mr. Wilcox practicing, and then, ‘a-tissue, a-tissue’: he has to stop too. Then Evie comes out, and does some calisthenic exercises on a machine that is tacked on to a greengage-tree–they put everything to use–and then she says ‘a-tissue,’ and in she goes. And finally Mrs. Wilcox reappears, trail, trail, still smelling hay and looking at the flowers. I inflict all this on you because once you said that life is sometimes life and sometimes only a drama, and one must learn to distinguish t’other from which, and up to now I have always put that down as ‘Meg’s clever nonsense.’ But this morning, it really does seem not life but a play, and it did amuse me enormously to watch the W’s. Now Mrs. Wilcox has come in. 

Q. The most compelling evidence the narrator gives that his environment “does seem not life but a play” is:

This long letter is because I’m writing before breakfast. Oh, the beautiful vine leaves! The house is covered with a vine. I looked out earlier, and Mrs. Wilcox was already in the garden. She evidently loves it. No wonder she sometimes looks tired.  She was watching the large red poppies come out. Then she walked off the lawn to the meadow, whose corner to the right I can just see.

Trail, trail, went her long dress over the sopping grass, and she came back with her hands full of the hay that was cut yesterday–I suppose for rabbits or something, as she kept on smelling it. The air here is delicious. Later on I heard the noise of croquet balls, and looked out again, and it was Charles Wilcox practicing; they are keen on all games.  Presently he started sneezing and had to stop. Then I hear more clicketing, and it is Mr. Wilcox practicing, and then, ‘a-tissue, a-tissue’: he has to stop too. Then Evie comes out, and does some calisthenic exercises on a machine that is tacked on to a greengage-tree–they put everything to use–and then she says ‘a-tissue,’ and in she goes. And finally Mrs. Wilcox reappears, trail, trail, still smelling hay and looking at the flowers. I inflict all this on you because once you said that life is sometimes life and sometimes only a drama, and one must learn to distinguish t’other from which, and up to now I have always put that down as ‘Meg’s clever nonsense.’ But this morning, it really does seem not life but a play, and it did amuse me enormously to watch the W’s. Now Mrs. Wilcox has come in. 

Q. In his letter, the narrator’s tone is mainly

Read the given passage and answer the question that follows.

A flyswatter, a coat hook, a pair of sandals—all were made from the same unremarkable white plastic, the sort mass produced by the freighter-load in Guangzhou or Taipei. At a glance they couldn't seem less significant. But these simple objects were "printed" in extruded plastic by a machine called RepRap. To its proponents, the machine may be as momentous as the Wright Flyer or the Altair home computer. Some claim RepRap could end poverty and halt global warming. This is because RepRap, which can be constructed for a few hundred dollars and runs on open-source software, can make something far more significant than flip-flops. It can build itself. Well, almost.
RepRap, short for "self-replicating rapid prototyper," is the brainchild of Adrian Bowyer, a senior lecturer in mechanical engineering at the University of Bath, in England. In 2004 Bowyer realized that one use for a rapid prototyper—a digital printer that builds 3-D objects out of extruded plastic—would be to make its own parts. That idea led him to the work of John von Neumann, the Hungarian mathematician who in the 1940s had posited a "Universal Constructor": a theoretical machine that could build any object, including itself.
Bowyer's first-generation RepRap, which looks like a space-age coffee table, is called Darwin; he built it on the strength of a mere $40,000 grant from the British government. With the exception of screws, a battery, a motor, and grease, RepRap makes all its parts. In May the first RepRap built of parts made by another RepRap was revealed at England's Cheltenham Science Festival. Within minutes of its assembly, the copy was at work on a replica. Since then, Bowyer says, he and his colleagues don't even know how many copies have been made. At least 100 have been produced around the world, from Brazil to Finland to Israel, and a lively web culture of users has sprung up around the machines.
Bowyer sees a key potential of the technology as the decentralisation of all industrial production, which, he argues, will create unlimited wealth. One admirer compared its potential to "having a China on every desktop." And each new generation of machines would evolve by what Bowyer calls artificial selection. The resulting combination of economic equalization and technological evolution could be "Darwinian Marxism," although it could mean a future without intellectual property and no way to encourage innovation. Bowyer isn't worried: "I realized if you've got a machine that copies itself, you've got to give it away anyway, because as soon as one of them is out there you've lost control over it."

Q. What does the author of the passage imply that RepRap could offer a solution to poverty?

Read the given passage and answer the question that follows.

A flyswatter, a coat hook, a pair of sandals—all were made from the same unremarkable white plastic, the sort mass produced by the freighter-load in Guangzhou or Taipei. At a glance they couldn't seem less significant. But these simple objects were "printed" in extruded plastic by a machine called RepRap. To its proponents, the machine may be as momentous as the Wright Flyer or the Altair home computer. Some claim RepRap could end poverty and halt global warming. This is because RepRap, which can be constructed for a few hundred dollars and runs on open-source software, can make something far more significant than flip-flops. It can build itself. Well, almost.
RepRap, short for "self-replicating rapid prototyper," is the brainchild of Adrian Bowyer, a senior lecturer in mechanical engineering at the University of Bath, in England. In 2004 Bowyer realized that one use for a rapid prototyper—a digital printer that builds 3-D objects out of extruded plastic—would be to make its own parts. That idea led him to the work of John von Neumann, the Hungarian mathematician who in the 1940s had posited a "Universal Constructor": a theoretical machine that could build any object, including itself.
Bowyer's first-generation RepRap, which looks like a space-age coffee table, is called Darwin; he built it on the strength of a mere $40,000 grant from the British government. With the exception of screws, a battery, a motor, and grease, RepRap makes all its parts. In May the first RepRap built of parts made by another RepRap was revealed at England's Cheltenham Science Festival. Within minutes of its assembly, the copy was at work on a replica. Since then, Bowyer says, he and his colleagues don't even know how many copies have been made. At least 100 have been produced around the world, from Brazil to Finland to Israel, and a lively web culture of users has sprung up around the machines.
Bowyer sees a key potential of the technology as the decentralisation of all industrial production, which, he argues, will create unlimited wealth. One admirer compared its potential to "having a China on every desktop." And each new generation of machines would evolve by what Bowyer calls artificial selection. The resulting combination of economic equalization and technological evolution could be "Darwinian Marxism," although it could mean a future without intellectual property and no way to encourage innovation. Bowyer isn't worried: "I realized if you've got a machine that copies itself, you've got to give it away anyway, because as soon as one of them is out there you've lost control over it."

Q. Why was Bowyer led to study the work of von Neumann?

Read the given passage and answer the question that follows.

A flyswatter, a coat hook, a pair of sandals—all were made from the same unremarkable white plastic, the sort mass produced by the freighter-load in Guangzhou or Taipei. At a glance they couldn't seem less significant. But these simple objects were "printed" in extruded plastic by a machine called RepRap. To its proponents, the machine may be as momentous as the Wright Flyer or the Altair home computer. Some claim RepRap could end poverty and halt global warming. This is because RepRap, which can be constructed for a few hundred dollars and runs on open-source software, can make something far more significant than flip-flops. It can build itself. Well, almost.
RepRap, short for "self-replicating rapid prototyper," is the brainchild of Adrian Bowyer, a senior lecturer in mechanical engineering at the University of Bath, in England. In 2004 Bowyer realized that one use for a rapid prototyper—a digital printer that builds 3-D objects out of extruded plastic—would be to make its own parts. That idea led him to the work of John von Neumann, the Hungarian mathematician who in the 1940s had posited a "Universal Constructor": a theoretical machine that could build any object, including itself.
Bowyer's first-generation RepRap, which looks like a space-age coffee table, is called Darwin; he built it on the strength of a mere $40,000 grant from the British government. With the exception of screws, a battery, a motor, and grease, RepRap makes all its parts. In May the first RepRap built of parts made by another RepRap was revealed at England's Cheltenham Science Festival. Within minutes of its assembly, the copy was at work on a replica. Since then, Bowyer says, he and his colleagues don't even know how many copies have been made. At least 100 have been produced around the world, from Brazil to Finland to Israel, and a lively web culture of users has sprung up around the machines.
Bowyer sees a key potential of the technology as the decentralisation of all industrial production, which, he argues, will create unlimited wealth. One admirer compared its potential to "having a China on every desktop." And each new generation of machines would evolve by what Bowyer calls artificial selection. The resulting combination of economic equalization and technological evolution could be "Darwinian Marxism," although it could mean a future without intellectual property and no way to encourage innovation. Bowyer isn't worried: "I realized if you've got a machine that copies itself, you've got to give it away anyway, because as soon as one of them is out there you've lost control over it."

Q. What does the word 'proponents' as used in the passage mean?

Read the given passage and answer the question that follows.

A flyswatter, a coat hook, a pair of sandals—all were made from the same unremarkable white plastic, the sort mass produced by the freighter-load in Guangzhou or Taipei. At a glance they couldn't seem less significant. But these simple objects were "printed" in extruded plastic by a machine called RepRap. To its proponents, the machine may be as momentous as the Wright Flyer or the Altair home computer. Some claim RepRap could end poverty and halt global warming. This is because RepRap, which can be constructed for a few hundred dollars and runs on open-source software, can make something far more significant than flip-flops. It can build itself. Well, almost.
RepRap, short for "self-replicating rapid prototyper," is the brainchild of Adrian Bowyer, a senior lecturer in mechanical engineering at the University of Bath, in England. In 2004 Bowyer realized that one use for a rapid prototyper—a digital printer that builds 3-D objects out of extruded plastic—would be to make its own parts. That idea led him to the work of John von Neumann, the Hungarian mathematician who in the 1940s had posited a "Universal Constructor": a theoretical machine that could build any object, including itself.
Bowyer's first-generation RepRap, which looks like a space-age coffee table, is called Darwin; he built it on the strength of a mere $40,000 grant from the British government. With the exception of screws, a battery, a motor, and grease, RepRap makes all its parts. In May the first RepRap built of parts made by another RepRap was revealed at England's Cheltenham Science Festival. Within minutes of its assembly, the copy was at work on a replica. Since then, Bowyer says, he and his colleagues don't even know how many copies have been made. At least 100 have been produced around the world, from Brazil to Finland to Israel, and a lively web culture of users has sprung up around the machines.
Bowyer sees a key potential of the technology as the decentralisation of all industrial production, which, he argues, will create unlimited wealth. One admirer compared its potential to "having a China on every desktop." And each new generation of machines would evolve by what Bowyer calls artificial selection. The resulting combination of economic equalization and technological evolution could be "Darwinian Marxism," although it could mean a future without intellectual property and no way to encourage innovation. Bowyer isn't worried: "I realized if you've got a machine that copies itself, you've got to give it away anyway, because as soon as one of them is out there you've lost control over it."

Q. Which of the following is true as per the passage about the RepRap machine?

Read the given passage and answer the question that follows.

A flyswatter, a coat hook, a pair of sandals—all were made from the same unremarkable white plastic, the sort mass produced by the freighter-load in Guangzhou or Taipei. At a glance they couldn't seem less significant. But these simple objects were "printed" in extruded plastic by a machine called RepRap. To its proponents, the machine may be as momentous as the Wright Flyer or the Altair home computer. Some claim RepRap could end poverty and halt global warming. This is because RepRap, which can be constructed for a few hundred dollars and runs on open-source software, can make something far more significant than flip-flops. It can build itself. Well, almost.
RepRap, short for "self-replicating rapid prototyper," is the brainchild of Adrian Bowyer, a senior lecturer in mechanical engineering at the University of Bath, in England. In 2004 Bowyer realized that one use for a rapid prototyper—a digital printer that builds 3-D objects out of extruded plastic—would be to make its own parts. That idea led him to the work of John von Neumann, the Hungarian mathematician who in the 1940s had posited a "Universal Constructor": a theoretical machine that could build any object, including itself.
Bowyer's first-generation RepRap, which looks like a space-age coffee table, is called Darwin; he built it on the strength of a mere $40,000 grant from the British government. With the exception of screws, a battery, a motor, and grease, RepRap makes all its parts. In May the first RepRap built of parts made by another RepRap was revealed at England's Cheltenham Science Festival. Within minutes of its assembly, the copy was at work on a replica. Since then, Bowyer says, he and his colleagues don't even know how many copies have been made. At least 100 have been produced around the world, from Brazil to Finland to Israel, and a lively web culture of users has sprung up around the machines.
Bowyer sees a key potential of the technology as the decentralisation of all industrial production, which, he argues, will create unlimited wealth. One admirer compared its potential to "having a China on every desktop." And each new generation of machines would evolve by what Bowyer calls artificial selection. The resulting combination of economic equalization and technological evolution could be "Darwinian Marxism," although it could mean a future without intellectual property and no way to encourage innovation. Bowyer isn't worried: "I realized if you've got a machine that copies itself, you've got to give it away anyway, because as soon as one of them is out there you've lost control over it."

Q. Which of the following according to the author could be one of the possible drawbacks resulting from the launch of RepRap?