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RC Practice Test - 5 - CAT MCQ


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16 Questions MCQ Test Verbal Ability (VA) & Reading Comprehension (RC) - RC Practice Test - 5

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RC Practice Test - 5 - Question 1

Directions: Answer the question based on the following passage.

Classical and New Age (alternative) music are often promoted for relaxation and stress relief. A Google search for "Mozart and relaxation" yielded 39,700 hits, while a search for "New Age music and relaxation" yielded 16,200 hits. But what are the specific psychological effects of these popular forms of music? We approached this question from the perspective of ABC (Attentional Behavioral Cognitive) relaxation theory, a comprehensive and empirically-based approach to understanding a wide range of relaxation activities.

Smith has proposed that different approaches to relaxation have different positive psychological effects. In developing his perspective, Smith examined over 200 texts for a wide range of relaxation activities (progressive muscle relaxation, autogenie training, yoga, breathing exercises, imagery, creative visualization, tai chi, self-hypnosis, meditation, contemplation, and prayer) and developed an initial lexicon of 400 relaxation-related terms. Through item screening and a series of eight separate factor analytic studies, involving a combined sample of 2,616 participants, Smith and his colleagues identified what are currently relaxation state (R-State) categories: Sleepiness, Disengagement , Rested/Refreshed, Energized, Physical Relaxation, At ease/Peace, Joy, Mental Quiet, Childlike Innocence, Thankfulness and Love, Mystery, Awe and Wonder, Prayerfulness, and Timeless/Boundless/Infinite. The fifteenth R-State, Aware, is a metastate that can either exist alone or in combination with other states. Note that most research has combined two highly correlated R-States, Energized and Aware, into a single variable, Strength and Awareness.

Music researchers frequently examine only self reports of "relaxation." ABC relaxation theory and research suggests this is not sufficient. "Relaxation" is only one of 15 factor dimensions of positive relaxation-related experience that may contribute to reduced stress. To elaborate, factor analytic studies show that self-reported "relaxation" consistently and highly loads on one R-State-"At ease/Peace." In other words, individuals who claim to feel "relaxed" are in fact reporting high levels of R-State At ease/Peace. Conversely, those who report a type of relaxation or music not to be relaxing, may in fact be experiencing other R-States, for example Disengagement, Mental Quiet, or Mystery. These R-States may well have important clinical applications.

The importance of examining R-States other than "relaxation" becomes clear when we examine complete literature on ABC relaxation theory. To date, over 35 studies involving over 10,000 participants have examined the differences and commonalities of over 40 various approaches to relaxation. Practitioners of progressive muscle relaxation often recall feeling R-States Disengagement and Physical Relaxation. Practitioners of yoga stretching recall Strength and Awareness. Meditators experience Mental Quiet. However, little research has examined R-States associated with listening to music. Ritchie, Holmes, and Alien and Lewis found that those who select music as their preferred form of passive relaxation consistently recall feeling Joy as well as Strength and Awareness while listening to music. However, these were retrospective studies and the type of music was not identified. And, as we have noted, other music researchers have generally limited their attention to types of music that appear to evoke self-reported "relaxation".

Q. The primary purpose of the passage is to

Detailed Solution for RC Practice Test - 5 - Question 1

1. Incorrect. The passage focusses on differentiating the effectiveness of two forms of music in providing relaxation. It does not explore the role of any type of music in abating stress.
2. Incorrect. Other relaxation techniques have been mentioned but not explored in detail in this passage.
3. Incorrect. This option is too general to be true. Is the passage just about any scientific study?
4. Correct. This can be derived from: "But what are the specific psychological effects of these popular forms of music? We approached this question from the perspective of ABC (Attentional Behavioral Cognitive) relaxation theory, a comprehensive and empirically-based approach to understanding a wide range of relaxation activities."

RC Practice Test - 5 - Question 2

Directions: Answer the question based on the following passage.

Classical and New Age (alternative) music are often promoted for relaxation and stress relief. A Google search for "Mozart and relaxation" yielded 39,700 hits, while a search for "New Age music and relaxation" yielded 16,200 hits. But what are the specific psychological effects of these popular forms of music? We approached this question from the perspective of ABC (Attentional Behavioral Cognitive) relaxation theory, a comprehensive and empirically-based approach to understanding a wide range of relaxation activities.

Smith has proposed that different approaches to relaxation have different positive psychological effects. In developing his perspective, Smith examined over 200 texts for a wide range of relaxation activities (progressive muscle relaxation, autogenie training, yoga, breathing exercises, imagery, creative visualization, tai chi, self-hypnosis, meditation, contemplation, and prayer) and developed an initial lexicon of 400 relaxation-related terms. Through item screening and a series of eight separate factor analytic studies, involving a combined sample of 2,616 participants, Smith and his colleagues identified what are currently relaxation state (R-State) categories: Sleepiness, Disengagement , Rested/Refreshed, Energized, Physical Relaxation, At ease/Peace, Joy, Mental Quiet, Childlike Innocence, Thankfulness and Love, Mystery, Awe and Wonder, Prayerfulness, and Timeless/Boundless/Infinite. The fifteenth R-State, Aware, is a metastate that can either exist alone or in combination with other states. Note that most research has combined two highly correlated R-States, Energized and Aware, into a single variable, Strength and Awareness.

Music researchers frequently examine only self reports of "relaxation." ABC relaxation theory and research suggests this is not sufficient. "Relaxation" is only one of 15 factor dimensions of positive relaxation-related experience that may contribute to reduced stress. To elaborate, factor analytic studies show that self-reported "relaxation" consistently and highly loads on one R-State-"At ease/Peace." In other words, individuals who claim to feel "relaxed" are in fact reporting high levels of R-State At ease/Peace. Conversely, those who report a type of relaxation or music not to be relaxing, may in fact be experiencing other R-States, for example Disengagement, Mental Quiet, or Mystery. These R-States may well have important clinical applications.

The importance of examining R-States other than "relaxation" becomes clear when we examine complete literature on ABC relaxation theory. To date, over 35 studies involving over 10,000 participants have examined the differences and commonalities of over 40 various approaches to relaxation. Practitioners of progressive muscle relaxation often recall feeling R-States Disengagement and Physical Relaxation. Practitioners of yoga stretching recall Strength and Awareness. Meditators experience Mental Quiet. However, little research has examined R-States associated with listening to music. Ritchie, Holmes, and Alien and Lewis found that those who select music as their preferred form of passive relaxation consistently recall feeling Joy as well as Strength and Awareness while listening to music. However, these were retrospective studies and the type of music was not identified. And, as we have noted, other music researchers have generally limited their attention to types of music that appear to evoke self-reported "relaxation".

Q. Which one of the following, if true, would best complement the passage's findings?

Detailed Solution for RC Practice Test - 5 - Question 2

1. Incorrect. The passage only talks about classical and new age music. It does not talk about "all" types of music.
2. Correct. This can be inferred from "In other words, individuals who claim to feel "relaxed" are in fact reporting high levels of R-State At ease/Peace. Conversely, those who report a type of relaxation or music not to be relaxing, may in fact be experiencing other R-States, for example Disengagement, Mental Quiet, or Mystery."
3. Incorrect. We don't know from the passage that a person's experience comes in the way of their interpretation of their feelings.
4. Incorrect. 'Access to music' is not discussed in the passage.

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RC Practice Test - 5 - Question 3

Directions: Answer the question based on the following passage.

Classical and New Age (alternative) music are often promoted for relaxation and stress relief. A Google search for "Mozart and relaxation" yielded 39,700 hits, while a search for "New Age music and relaxation" yielded 16,200 hits. But what are the specific psychological effects of these popular forms of music? We approached this question from the perspective of ABC (Attentional Behavioral Cognitive) relaxation theory, a comprehensive and empirically-based approach to understanding a wide range of relaxation activities.

Smith has proposed that different approaches to relaxation have different positive psychological effects. In developing his perspective, Smith examined over 200 texts for a wide range of relaxation activities (progressive muscle relaxation, autogenie training, yoga, breathing exercises, imagery, creative visualization, tai chi, self-hypnosis, meditation, contemplation, and prayer) and developed an initial lexicon of 400 relaxation-related terms. Through item screening and a series of eight separate factor analytic studies, involving a combined sample of 2,616 participants, Smith and his colleagues identified what are currently relaxation state (R-State) categories: Sleepiness, Disengagement , Rested/Refreshed, Energized, Physical Relaxation, At ease/Peace, Joy, Mental Quiet, Childlike Innocence, Thankfulness and Love, Mystery, Awe and Wonder, Prayerfulness, and Timeless/Boundless/Infinite. The fifteenth R-State, Aware, is a metastate that can either exist alone or in combination with other states. Note that most research has combined two highly correlated R-States, Energized and Aware, into a single variable, Strength and Awareness.

Music researchers frequently examine only self reports of "relaxation." ABC relaxation theory and research suggests this is not sufficient. "Relaxation" is only one of 15 factor dimensions of positive relaxation-related experience that may contribute to reduced stress. To elaborate, factor analytic studies show that self-reported "relaxation" consistently and highly loads on one R-State-"At ease/Peace." In other words, individuals who claim to feel "relaxed" are in fact reporting high levels of R-State At ease/Peace. Conversely, those who report a type of relaxation or music not to be relaxing, may in fact be experiencing other R-States, for example Disengagement, Mental Quiet, or Mystery. These R-States may well have important clinical applications.

The importance of examining R-States other than "relaxation" becomes clear when we examine complete literature on ABC relaxation theory. To date, over 35 studies involving over 10,000 participants have examined the differences and commonalities of over 40 various approaches to relaxation. Practitioners of progressive muscle relaxation often recall feeling R-States Disengagement and Physical Relaxation. Practitioners of yoga stretching recall Strength and Awareness. Meditators experience Mental Quiet. However, little research has examined R-States associated with listening to music. Ritchie, Holmes, and Alien and Lewis found that those who select music as their preferred form of passive relaxation consistently recall feeling Joy as well as Strength and Awareness while listening to music. However, these were retrospective studies and the type of music was not identified. And, as we have noted, other music researchers have generally limited their attention to types of music that appear to evoke self-reported "relaxation".

Q. Which of the following statements can be most directly extracted from the passage?

Detailed Solution for RC Practice Test - 5 - Question 3

1. Incorrect. This would then imply that one does not need music to relax. The passage does not state anything in this regard.
2. Incorrect. This is incorrect as the passage states ""Relaxation" is only one of 15 factor dimensions" or R-states.
3. Correct. This can be derived from the lines: "Music researchers frequently examine only self reports of "relaxation." ...In other words, individuals who claim to feel "relaxed" are in fact reporting high levels of R-State At ease/Peace."
4. Incorrect. "Any" is too broad to be covered by what is discussed in the passage.

RC Practice Test - 5 - Question 4

Directions: Answer the question based on the following passage.

Classical and New Age (alternative) music are often promoted for relaxation and stress relief. A Google search for "Mozart and relaxation" yielded 39,700 hits, while a search for "New Age music and relaxation" yielded 16,200 hits. But what are the specific psychological effects of these popular forms of music? We approached this question from the perspective of ABC (Attentional Behavioral Cognitive) relaxation theory, a comprehensive and empirically-based approach to understanding a wide range of relaxation activities.

Smith has proposed that different approaches to relaxation have different positive psychological effects. In developing his perspective, Smith examined over 200 texts for a wide range of relaxation activities (progressive muscle relaxation, autogenie training, yoga, breathing exercises, imagery, creative visualization, tai chi, self-hypnosis, meditation, contemplation, and prayer) and developed an initial lexicon of 400 relaxation-related terms. Through item screening and a series of eight separate factor analytic studies, involving a combined sample of 2,616 participants, Smith and his colleagues identified what are currently relaxation state (R-State) categories: Sleepiness, Disengagement , Rested/Refreshed, Energized, Physical Relaxation, At ease/Peace, Joy, Mental Quiet, Childlike Innocence, Thankfulness and Love, Mystery, Awe and Wonder, Prayerfulness, and Timeless/Boundless/Infinite. The fifteenth R-State, Aware, is a metastate that can either exist alone or in combination with other states. Note that most research has combined two highly correlated R-States, Energized and Aware, into a single variable, Strength and Awareness.

Music researchers frequently examine only self reports of "relaxation." ABC relaxation theory and research suggests this is not sufficient. "Relaxation" is only one of 15 factor dimensions of positive relaxation-related experience that may contribute to reduced stress. To elaborate, factor analytic studies show that self-reported "relaxation" consistently and highly loads on one R-State-"At ease/Peace." In other words, individuals who claim to feel "relaxed" are in fact reporting high levels of R-State At ease/Peace. Conversely, those who report a type of relaxation or music not to be relaxing, may in fact be experiencing other R-States, for example Disengagement, Mental Quiet, or Mystery. These R-States may well have important clinical applications.

The importance of examining R-States other than "relaxation" becomes clear when we examine complete literature on ABC relaxation theory. To date, over 35 studies involving over 10,000 participants have examined the differences and commonalities of over 40 various approaches to relaxation. Practitioners of progressive muscle relaxation often recall feeling R-States Disengagement and Physical Relaxation. Practitioners of yoga stretching recall Strength and Awareness. Meditators experience Mental Quiet. However, little research has examined R-States associated with listening to music. Ritchie, Holmes, and Alien and Lewis found that those who select music as their preferred form of passive relaxation consistently recall feeling Joy as well as Strength and Awareness while listening to music. However, these were retrospective studies and the type of music was not identified. And, as we have noted, other music researchers have generally limited their attention to types of music that appear to evoke self-reported "relaxation".

Q. None of the following can be unmistakably inferred from the first paragraph of the passage EXCEPT:

Detailed Solution for RC Practice Test - 5 - Question 4

The first paragraph states "A Google search of "Mozart and relaxation" yielded 39,700 hits, while a search for "New Age music and relaxation" yielded 16,200 hits." A Google search will only show the number of times a topic comes up in the search results. So, option 1 is incorrect.
Options 2 and 3 have not been mentioned or implied anywhere in the passage. So, they too cannot be inferred.
Hence, option 4 'None of the above' is the correct answer.

RC Practice Test - 5 - Question 5

Directions: Answer the question based on the following passage.

The use of restorative justice programs within the criminal justice system is a relatively recent development that has started being used instead of the traditional retributive system that defines justice in a punitive way. There are many examples of restorative justice programs or changes in judicial procedure that illustrate the shift towards a restorative justice mentality within the criminal justice system generally. Providing closure for victims has become a goal of the criminal justice system and although there is not a concrete definition of closure it is generally accepted to be an emotional state related to peace, relief, or a sense of finality.

The victims should be "at the center of the criminal justice process" rather than lost somewhere on the periphery. This is just one of many ideas at the heart of the restorative justice movement. Judges have been viewed in the past as if they were some kind of mechanical calculator of justice that applied strict logic and rationality to the cases to determine how the law should be applied. That idea is slowly losing support as restorative justice and other victim centered programs emerge. There is even a subfield within law known as therapeutic jurisprudence that sees the law as a potential vehicle for victim therapy by recognizing that law is not about pure logic but experience and emotion.

Restorative justice questions the belief that punishment of the offender is obligatory to restore justice. It suggests that providing the victims with satisfaction by involving them in the justice process is far more beneficial. Offender punishment in restorative justice programs is more flexible and keys primarily on making the offender take accountability and feel certain emotions.

There is a different form of deontological ethics posited by W.D. Ross that relies on several prima facie duties to which all people should adhere; fidelity, reparation, gratitude, non-injury, beneficence, self-improvement, and justice. Restorative justice programs fall neatly into this form of ethics by focusing on offender guilt and accountability (fidelity); involving the victim to discover how the situation can be repaired (reparation); creating a sense of empathy between the two parties by establishing communication'; preventing a cycle of violence or revenge (beneficence); focusing on creating new behaviors in the accused (self-improvement); and reaching a decision that is believed to be doing justice by all parties involved.

Jackson (2009) explains that one goal of restorative justice is to hopefully create feelings of guilt and shame in the offender through the victim's expression of their feelings. Shame is more painful of an experience for an individual than guilt. Shame makes individuals want to run off and hide while guilt solicits motivation to confess, repair, and apologize. Shame creates a situation that naturally inhibits people from opening up and sharing their experiences with others.

Just taking a quick glance at the traits of shame and guilt respectively creates an intuitive response that perhaps guilt is better suited than shame for restorative justice programs. If shame makes an individual want to turn away and hide, then it is hard to see how a restorative justice program based on dialogue and communication would be effective. Guilt seems to have the opposite effect on empathy from shame, and leads to more empathy for others which in turn creates motivation for reparative actions.

Q. Which one of the following best describes the term 'therapeutic jurisprudence' as used in the second paragraph of the passage?

Detailed Solution for RC Practice Test - 5 - Question 5

Option 1 is correct. Refer to the extract - "...therapeutic jurisprudence that sees the law as a potential vehicle for victim therapy by recognizing that law is not about pure logic but experience and emotion."
Option 2 is incorrect. The option says nothing about justice being therapeutic in any way. A restoration or compensation which happens on behalf of the offender cannot be implied to be a promise by the justice system (recompensing at its behest) from the passage.
Option 3 Justice is not delivered to bring about parity in emotions of any or specific or all stakeholders - victim, offender or judicial system. This cannot be implied from the passage.
Option 4 is incorrect. Emotions, if at all, need to be stirred in offenders, not victims.

RC Practice Test - 5 - Question 6

Directions: Answer the question based on the following passage.

The use of restorative justice programs within the criminal justice system is a relatively recent development that has started being used instead of the traditional retributive system that defines justice in a punitive way. There are many examples of restorative justice programs or changes in judicial procedure that illustrate the shift towards a restorative justice mentality within the criminal justice system generally. Providing closure for victims has become a goal of the criminal justice system and although there is not a concrete definition of closure it is generally accepted to be an emotional state related to peace, relief, or a sense of finality.

The victims should be "at the center of the criminal justice process" rather than lost somewhere on the periphery. This is just one of many ideas at the heart of the restorative justice movement. Judges have been viewed in the past as if they were some kind of mechanical calculator of justice that applied strict logic and rationality to the cases to determine how the law should be applied. That idea is slowly losing support as restorative justice and other victim centered programs emerge. There is even a subfield within law known as therapeutic jurisprudence that sees the law as a potential vehicle for victim therapy by recognizing that law is not about pure logic but experience and emotion.

Restorative justice questions the belief that punishment of the offender is obligatory to restore justice. It suggests that providing the victims with satisfaction by involving them in the justice process is far more beneficial. Offender punishment in restorative justice programs is more flexible and keys primarily on making the offender take accountability and feel certain emotions.

There is a different form of deontological ethics posited by W.D. Ross that relies on several prima facie duties to which all people should adhere; fidelity, reparation, gratitude, non-injury, beneficence, self-improvement, and justice. Restorative justice programs fall neatly into this form of ethics by focusing on offender guilt and accountability (fidelity); involving the victim to discover how the situation can be repaired (reparation); creating a sense of empathy between the two parties by establishing communication'; preventing a cycle of violence or revenge (beneficence); focusing on creating new behaviors in the accused (self-improvement); and reaching a decision that is believed to be doing justice by all parties involved.

Jackson (2009) explains that one goal of restorative justice is to hopefully create feelings of guilt and shame in the offender through the victim's expression of their feelings. Shame is more painful of an experience for an individual than guilt. Shame makes individuals want to run off and hide while guilt solicits motivation to confess, repair, and apologize. Shame creates a situation that naturally inhibits people from opening up and sharing their experiences with others.

Just taking a quick glance at the traits of shame and guilt respectively creates an intuitive response that perhaps guilt is better suited than shame for restorative justice programs. If shame makes an individual want to turn away and hide, then it is hard to see how a restorative justice program based on dialogue and communication would be effective. Guilt seems to have the opposite effect on empathy from shame, and leads to more empathy for others which in turn creates motivation for reparative actions.

Q. Which of the following statements regarding restorative justice is true?

Detailed Solution for RC Practice Test - 5 - Question 6

It suggests that providing the victims with satisfaction by involving them in the justice process is far more beneficial.
Option 1 suggests victim's emotions are more important than the judicial procedures, which is not inferable from the text.
Option 2 is in direct contradiction of what is mentioned in the text. (Restorative justice questions the belief that punishment of the offender is obligatory to restore justice.)
The text suggests that restorative justice programs focus less on punishments and more on making the offender feel accountable for his actions. Option 4 wrongly interprets it to amounting a reduction in punishment.

RC Practice Test - 5 - Question 7

Directions: Answer the question based on the following passage.

The use of restorative justice programs within the criminal justice system is a relatively recent development that has started being used instead of the traditional retributive system that defines justice in a punitive way. There are many examples of restorative justice programs or changes in judicial procedure that illustrate the shift towards a restorative justice mentality within the criminal justice system generally. Providing closure for victims has become a goal of the criminal justice system and although there is not a concrete definition of closure it is generally accepted to be an emotional state related to peace, relief, or a sense of finality.

The victims should be "at the center of the criminal justice process" rather than lost somewhere on the periphery. This is just one of many ideas at the heart of the restorative justice movement. Judges have been viewed in the past as if they were some kind of mechanical calculator of justice that applied strict logic and rationality to the cases to determine how the law should be applied. That idea is slowly losing support as restorative justice and other victim centered programs emerge. There is even a subfield within law known as therapeutic jurisprudence that sees the law as a potential vehicle for victim therapy by recognizing that law is not about pure logic but experience and emotion.

Restorative justice questions the belief that punishment of the offender is obligatory to restore justice. It suggests that providing the victims with satisfaction by involving them in the justice process is far more beneficial. Offender punishment in restorative justice programs is more flexible and keys primarily on making the offender take accountability and feel certain emotions.

There is a different form of deontological ethics posited by W.D. Ross that relies on several prima facie duties to which all people should adhere; fidelity, reparation, gratitude, non-injury, beneficence, self-improvement, and justice. Restorative justice programs fall neatly into this form of ethics by focusing on offender guilt and accountability (fidelity); involving the victim to discover how the situation can be repaired (reparation); creating a sense of empathy between the two parties by establishing communication'; preventing a cycle of violence or revenge (beneficence); focusing on creating new behaviors in the accused (self-improvement); and reaching a decision that is believed to be doing justice by all parties involved.

Jackson (2009) explains that one goal of restorative justice is to hopefully create feelings of guilt and shame in the offender through the victim's expression of their feelings. Shame is more painful of an experience for an individual than guilt. Shame makes individuals want to run off and hide while guilt solicits motivation to confess, repair, and apologize. Shame creates a situation that naturally inhibits people from opening up and sharing their experiences with others.

Just taking a quick glance at the traits of shame and guilt respectively creates an intuitive response that perhaps guilt is better suited than shame for restorative justice programs. If shame makes an individual want to turn away and hide, then it is hard to see how a restorative justice program based on dialogue and communication would be effective. Guilt seems to have the opposite effect on empathy from shame, and leads to more empathy for others which in turn creates motivation for reparative actions.

Q. Which of the following is not part of the prima facie duties that make up the deontological ethics posited by W. D. Ross?

Detailed Solution for RC Practice Test - 5 - Question 7

Option 2 cannot be inferred from the text.
All other options can be inferred from the text.
Option 1: 'preventing a cycle of violence or revenge'
Option 3: 'creating a sense of empathy between the two parties by establishing communication'
Option 4: 'reaching a decision that is believed to be doing justice by all parties involved'

RC Practice Test - 5 - Question 8

Directions: Answer the question based on the following passage.

The use of restorative justice programs within the criminal justice system is a relatively recent development that has started being used instead of the traditional retributive system that defines justice in a punitive way. There are many examples of restorative justice programs or changes in judicial procedure that illustrate the shift towards a restorative justice mentality within the criminal justice system generally. Providing closure for victims has become a goal of the criminal justice system and although there is not a concrete definition of closure it is generally accepted to be an emotional state related to peace, relief, or a sense of finality.

The victims should be "at the center of the criminal justice process" rather than lost somewhere on the periphery. This is just one of many ideas at the heart of the restorative justice movement. Judges have been viewed in the past as if they were some kind of mechanical calculator of justice that applied strict logic and rationality to the cases to determine how the law should be applied. That idea is slowly losing support as restorative justice and other victim centered programs emerge. There is even a subfield within law known as therapeutic jurisprudence that sees the law as a potential vehicle for victim therapy by recognizing that law is not about pure logic but experience and emotion.

Restorative justice questions the belief that punishment of the offender is obligatory to restore justice. It suggests that providing the victims with satisfaction by involving them in the justice process is far more beneficial. Offender punishment in restorative justice programs is more flexible and keys primarily on making the offender take accountability and feel certain emotions.

There is a different form of deontological ethics posited by W.D. Ross that relies on several prima facie duties to which all people should adhere; fidelity, reparation, gratitude, non-injury, beneficence, self-improvement, and justice. Restorative justice programs fall neatly into this form of ethics by focusing on offender guilt and accountability (fidelity); involving the victim to discover how the situation can be repaired (reparation); creating a sense of empathy between the two parties by establishing communication'; preventing a cycle of violence or revenge (beneficence); focusing on creating new behaviors in the accused (self-improvement); and reaching a decision that is believed to be doing justice by all parties involved.

Jackson (2009) explains that one goal of restorative justice is to hopefully create feelings of guilt and shame in the offender through the victim's expression of their feelings. Shame is more painful of an experience for an individual than guilt. Shame makes individuals want to run off and hide while guilt solicits motivation to confess, repair, and apologize. Shame creates a situation that naturally inhibits people from opening up and sharing their experiences with others.

Just taking a quick glance at the traits of shame and guilt respectively creates an intuitive response that perhaps guilt is better suited than shame for restorative justice programs. If shame makes an individual want to turn away and hide, then it is hard to see how a restorative justice program based on dialogue and communication would be effective. Guilt seems to have the opposite effect on empathy from shame, and leads to more empathy for others which in turn creates motivation for reparative actions.

Q. Restorative programs should invoke the feeling of guilt rather than shame in the accused, because:

Detailed Solution for RC Practice Test - 5 - Question 8

The text states that guilt makes the accused empathetic to the feelings of the victim, which leads to reparative actions. Refer to the concluding sentence of the passage - "Guilt seems to have the opposite effect on empathy from shame, and leads to more empathy for others which in turn creates motivation for reparative actions." So, option 2 is correct.
Option 1 implies that shame, like guilt helps promote (acts as a catalyst) atonement or amends for the wrong done. However, refer to the extract "If shame makes an individual want to turn away and hide, then it is hard to see how a restorative justice program based on dialogue and communication would be effective." This means that shame discourages the offender from coming forward to make amends.
Option 3: It cannot be inferred from the text that shame makes an individual incapable of improving or reforming. Nothing about a offender's reformation can be implied from feelings of guilt or shame aroused in him through victim's expression of their feelings.
Option 4 is not inferable from the text. Besides, it may be true for both guilt and shame.

RC Practice Test - 5 - Question 9

Directions: Read the passage and answer the question based on it.

In case you hadn't noticed, we're in the middle of a psychedelic renaissance. Research into the healing potential of psychedelics has re-started at prestigious universities such as Johns Hopkins in Baltimore and Imperial College London, and is making rock stars out of the scientists carrying it out. Their findings are being reported with joy and exultation by mainstream media - on CNN, the BBC, even the Daily Mail. Respectable publishers such as Penguin are behind psychedelics bestsellers. The counterculture has gone mainstream.

The mystical theory of psychedelics has five key tenets. The first is that psychedelics lead to a mystical experience of unitive, non-dual consciousness, in which all is one, you are united with It, God, the Tao, Brahman, etc. This experience is timeless, ineffable and joyful.

Second, that the psychedelic experience is the same as the experience of mystics, found in all religions. Different religions use different terms for ultimate reality, but all mystics are really having the same non-dual experience. This is the theory of the 'perennial philosophy', promoted by Huxley and other perennialists. It's known in religious studies as the 'universal core of religious experience' theory.

Third, that the mystical experience previously occurred mainly to ascetics, and was somewhat rare and unpredictable, therefore scientists dismissed it as ego-regression, psychosis and so forth. But now psychedelics have revealed a predictable and replicable route to mystical experiences, so scientists can study them in the lab. They can measure to what extent a person's experience maps onto the 'universal core'.

Fourth, that this scientific research will create an empirical spirituality or 'neuro-theology'. It will prove, or at least make more credible, the transcendent insights of the mystics.

And finally, that this will change the world. Humanity will join a new scientific religion of mystical experience, beyond differences of language, nation, culture, religion, class, gender or ethnicity. We will all become liberal environmental progressives. We will all overcome our fear of death. After four centuries of materialism, Western culture will be re-enchanted, but in a predictable, rational and replicable way. Subsequent Johns Hopkins studies found that the stronger the mystical experience induced by psilocybin, the more people were freed from addiction, depression, even the fear of death.

The millenarian hope bubbling below the cool, detached surface of the psychedelic renaissance is apparent if you read Sacred Knowledge: Psychedelics and Religious Experience (2015) by William Richards, a psychologist at the Johns Hopkins psychedelic lab. The book climaxes in an epilogue of propositions that include: 'In case you had any doubts, God is'; 'Consciousness, whether we like it or not, appears to be indestructible'; and 'The ultimate nature of matter and mind is the force of energy called love.' It's not clear if these propositions are scientific findings or ecstatic poetry.

Finally, I think that the mystical theory of psychedelics is closer to theology than to science. Still, we don't need mystical theology to argue for the legalization of psychedelics. To use the language of secular psychology, psychedelics seem to reliably take people briefly beyond their customary ego and to allow the contents of their subconscious to emerge. Even if you're not mystically inclined, that process can still be very healing.

Q. Which of the following best describes what the passage primarily talks about?

Detailed Solution for RC Practice Test - 5 - Question 9

1. Correct. The main crux of the passage is the keen interest in the psychedelics, which is clear from the term 'psychedelic renaissance'. Therefore, option 1 is the right answer.
2. Incorrect. The passage does not speak of any 'spiritual crisis' and the whole passage is not about it.
3. Incorrect. 'Transform the human race' is too far fetched.
4. Incorrect. 'Embrace death' is not the same as 'overcome our fear of death'.

RC Practice Test - 5 - Question 10

Directions: Read the passage and answer the question based on it.

In case you hadn't noticed, we're in the middle of a psychedelic renaissance. Research into the healing potential of psychedelics has re-started at prestigious universities such as Johns Hopkins in Baltimore and Imperial College London, and is making rock stars out of the scientists carrying it out. Their findings are being reported with joy and exultation by mainstream media - on CNN, the BBC, even the Daily Mail. Respectable publishers such as Penguin are behind psychedelics bestsellers. The counterculture has gone mainstream.

The mystical theory of psychedelics has five key tenets. The first is that psychedelics lead to a mystical experience of unitive, non-dual consciousness, in which all is one, you are united with It, God, the Tao, Brahman, etc. This experience is timeless, ineffable and joyful.

Second, that the psychedelic experience is the same as the experience of mystics, found in all religions. Different religions use different terms for ultimate reality, but all mystics are really having the same non-dual experience. This is the theory of the 'perennial philosophy', promoted by Huxley and other perennialists. It's known in religious studies as the 'universal core of religious experience' theory.

Third, that the mystical experience previously occurred mainly to ascetics, and was somewhat rare and unpredictable, therefore scientists dismissed it as ego-regression, psychosis and so forth. But now psychedelics have revealed a predictable and replicable route to mystical experiences, so scientists can study them in the lab. They can measure to what extent a person's experience maps onto the 'universal core'.

Fourth, that this scientific research will create an empirical spirituality or 'neuro-theology'. It will prove, or at least make more credible, the transcendent insights of the mystics.

And finally, that this will change the world. Humanity will join a new scientific religion of mystical experience, beyond differences of language, nation, culture, religion, class, gender or ethnicity. We will all become liberal environmental progressives. We will all overcome our fear of death. After four centuries of materialism, Western culture will be re-enchanted, but in a predictable, rational and replicable way. Subsequent Johns Hopkins studies found that the stronger the mystical experience induced by psilocybin, the more people were freed from addiction, depression, even the fear of death.

The millenarian hope bubbling below the cool, detached surface of the psychedelic renaissance is apparent if you read Sacred Knowledge: Psychedelics and Religious Experience (2015) by William Richards, a psychologist at the Johns Hopkins psychedelic lab. The book climaxes in an epilogue of propositions that include: 'In case you had any doubts, God is'; 'Consciousness, whether we like it or not, appears to be indestructible'; and 'The ultimate nature of matter and mind is the force of energy called love.' It's not clear if these propositions are scientific findings or ecstatic poetry.

Finally, I think that the mystical theory of psychedelics is closer to theology than to science. Still, we don't need mystical theology to argue for the legalization of psychedelics. To use the language of secular psychology, psychedelics seem to reliably take people briefly beyond their customary ego and to allow the contents of their subconscious to emerge. Even if you're not mystically inclined, that process can still be very healing.

Q. The author of the passage will agree with each of the following EXCEPT that:

Detailed Solution for RC Practice Test - 5 - Question 10

1. Incorrect. This can be derived from "Research into the healing potential of psychedelics has re-started at prestigious universities such as Johns Hopkins in Baltimore and Imperial College London, and is making rock stars out of the scientists carrying it out."
2. Incorrect. This can be derived from "...psychedelics lead to a mystical experience of unitive, non-dual consciousness, in which all is one, you are united with It, God, the Tao, Brahman, etc."
3. Incorrect. This can be derived from "Different religions use different terms for ultimate reality, but all mystics are really having the same non-dual experience. "
4. Correct. The author does not talk about the arousal of a global interest in mystical experiences. Hence, this is the correct answer.

RC Practice Test - 5 - Question 11

Directions: Read the passage and answer the question based on it.

In case you hadn't noticed, we're in the middle of a psychedelic renaissance. Research into the healing potential of psychedelics has re-started at prestigious universities such as Johns Hopkins in Baltimore and Imperial College London, and is making rock stars out of the scientists carrying it out. Their findings are being reported with joy and exultation by mainstream media - on CNN, the BBC, even the Daily Mail. Respectable publishers such as Penguin are behind psychedelics bestsellers. The counterculture has gone mainstream.

The mystical theory of psychedelics has five key tenets. The first is that psychedelics lead to a mystical experience of unitive, non-dual consciousness, in which all is one, you are united with It, God, the Tao, Brahman, etc. This experience is timeless, ineffable and joyful.

Second, that the psychedelic experience is the same as the experience of mystics, found in all religions. Different religions use different terms for ultimate reality, but all mystics are really having the same non-dual experience. This is the theory of the 'perennial philosophy', promoted by Huxley and other perennialists. It's known in religious studies as the 'universal core of religious experience' theory.

Third, that the mystical experience previously occurred mainly to ascetics, and was somewhat rare and unpredictable, therefore scientists dismissed it as ego-regression, psychosis and so forth. But now psychedelics have revealed a predictable and replicable route to mystical experiences, so scientists can study them in the lab. They can measure to what extent a person's experience maps onto the 'universal core'.

Fourth, that this scientific research will create an empirical spirituality or 'neuro-theology'. It will prove, or at least make more credible, the transcendent insights of the mystics.

And finally, that this will change the world. Humanity will join a new scientific religion of mystical experience, beyond differences of language, nation, culture, religion, class, gender or ethnicity. We will all become liberal environmental progressives. We will all overcome our fear of death. After four centuries of materialism, Western culture will be re-enchanted, but in a predictable, rational and replicable way. Subsequent Johns Hopkins studies found that the stronger the mystical experience induced by psilocybin, the more people were freed from addiction, depression, even the fear of death.

The millenarian hope bubbling below the cool, detached surface of the psychedelic renaissance is apparent if you read Sacred Knowledge: Psychedelics and Religious Experience (2015) by William Richards, a psychologist at the Johns Hopkins psychedelic lab. The book climaxes in an epilogue of propositions that include: 'In case you had any doubts, God is'; 'Consciousness, whether we like it or not, appears to be indestructible'; and 'The ultimate nature of matter and mind is the force of energy called love.' It's not clear if these propositions are scientific findings or ecstatic poetry.

Finally, I think that the mystical theory of psychedelics is closer to theology than to science. Still, we don't need mystical theology to argue for the legalization of psychedelics. To use the language of secular psychology, psychedelics seem to reliably take people briefly beyond their customary ego and to allow the contents of their subconscious to emerge. Even if you're not mystically inclined, that process can still be very healing.

Q. Which of the following most corresponds to the author's idea of mystical theory of psychedelics?

Detailed Solution for RC Practice Test - 5 - Question 11

1. Incorrect. The text does state that "psychedelic experience is the same as the experience of mystics" and that "psychedelics lead to a mystical experience of unitive" but it does not state that one is the cause of the other.
2. Incorrect. This is contrary to what the author suggests when he says, "I think that the mystical theory of psychedelics is closer to theology than to science."
3. Correct. The author strongly suggests that a mystical experience can successfully lead the people away from a life of materialism. Refer to the part, "And finally, that this will change the world. Humanity will join a new scientific religion of mystical experience, beyond differences of language, nation, culture, religion, class, gender or ethnicity. We will all become liberal environmental progressives. We will all overcome our fear of death. After four centuries of materialism, Western culture will be re-enchanted ..."
4. Incorrect. The author states that if one can't shun one's ego or is not even mystically inclined, the spiritual healing from psychedelics is still feasible - "To use the language of secular psychology, psychedelics seem to reliably take people briefly beyond their customary ego and to allow the contents of their subconscious to emerge. Even if you're not mystically inclined, that process can still be very healing."

RC Practice Test - 5 - Question 12

Directions: Read the passage and answer the question based on it.

In case you hadn't noticed, we're in the middle of a psychedelic renaissance. Research into the healing potential of psychedelics has re-started at prestigious universities such as Johns Hopkins in Baltimore and Imperial College London, and is making rock stars out of the scientists carrying it out. Their findings are being reported with joy and exultation by mainstream media - on CNN, the BBC, even the Daily Mail. Respectable publishers such as Penguin are behind psychedelics bestsellers. The counterculture has gone mainstream.

The mystical theory of psychedelics has five key tenets. The first is that psychedelics lead to a mystical experience of unitive, non-dual consciousness, in which all is one, you are united with It, God, the Tao, Brahman, etc. This experience is timeless, ineffable and joyful.

Second, that the psychedelic experience is the same as the experience of mystics, found in all religions. Different religions use different terms for ultimate reality, but all mystics are really having the same non-dual experience. This is the theory of the 'perennial philosophy', promoted by Huxley and other perennialists. It's known in religious studies as the 'universal core of religious experience' theory.

Third, that the mystical experience previously occurred mainly to ascetics, and was somewhat rare and unpredictable, therefore scientists dismissed it as ego-regression, psychosis and so forth. But now psychedelics have revealed a predictable and replicable route to mystical experiences, so scientists can study them in the lab. They can measure to what extent a person's experience maps onto the 'universal core'.

Fourth, that this scientific research will create an empirical spirituality or 'neuro-theology'. It will prove, or at least make more credible, the transcendent insights of the mystics.

And finally, that this will change the world. Humanity will join a new scientific religion of mystical experience, beyond differences of language, nation, culture, religion, class, gender or ethnicity. We will all become liberal environmental progressives. We will all overcome our fear of death. After four centuries of materialism, Western culture will be re-enchanted, but in a predictable, rational and replicable way. Subsequent Johns Hopkins studies found that the stronger the mystical experience induced by psilocybin, the more people were freed from addiction, depression, even the fear of death.

The millenarian hope bubbling below the cool, detached surface of the psychedelic renaissance is apparent if you read Sacred Knowledge: Psychedelics and Religious Experience (2015) by William Richards, a psychologist at the Johns Hopkins psychedelic lab. The book climaxes in an epilogue of propositions that include: 'In case you had any doubts, God is'; 'Consciousness, whether we like it or not, appears to be indestructible'; and 'The ultimate nature of matter and mind is the force of energy called love.' It's not clear if these propositions are scientific findings or ecstatic poetry.

Finally, I think that the mystical theory of psychedelics is closer to theology than to science. Still, we don't need mystical theology to argue for the legalization of psychedelics. To use the language of secular psychology, psychedelics seem to reliably take people briefly beyond their customary ego and to allow the contents of their subconscious to emerge. Even if you're not mystically inclined, that process can still be very healing.

Q. What does the author mean by saying 'the counterculture has gone mainstream'?

Detailed Solution for RC Practice Test - 5 - Question 12

The author suggests that psychedelics have been given a lot of importance, and the interest in the field has been renewed. Therefore, option 3 is the right answer.
Option 1 cannot be the answer because scientific basis has nothing to do with becoming mainstream. Options 2 and 4 are not true because we are not sure that psychedelics were sidelined and therefore vying to get importance.

RC Practice Test - 5 - Question 13

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

The opposition between 'nature' and 'culture' is problematic for many reasons, but there's one that we rarely discuss. The 'nature vs culture' dualism leaves out an entire domain that properly belongs to neither: the world of waste. The mountains of waste that we produce every year or the new cosmos of micro-plastics expanding through our oceans – none of these have ever been entered into the ledger under 'culture'. Waste is precisely what dissolves the distinction between nature and culture. Nature and waste have fused at both planetary and microbiological scales. Similarly, waste is not merely a by-product of culture: it is culture. To focus our gaze on waste is not an act of morbid negativity; it is an act of cultural realism. If we look at the material ages of human history, from the Stone Age and the Bronze Age through to the Steam Age and the Information Age, we get the illusory sense that hard things are dematerialising. In fact, the opposite is true. The Steam Age launched a great explosion of material goods that has mushroomed exponentially ever since, while statistics about our current rates of waste numb the mind.

To say that we live in a Waste Age is to acknowledge both its geological and economic dimensions. It is to acknowledge that growth is entirely dependent on the relentless and ruthlessly efficient generation of waste. Is this an ungenerous and pessimistic take on human activity in the 21st century? On the contrary. Invoking the Waste Age offers the opportunity for a radical shift in late-capitalist civilisation. By recognising the scale of the crisis can we reorient society and the economy towards less polluting modes of producing, consuming and living.

The problem is that waste has always been a marginal issue, both literally and figuratively. It has been dumped in and on the peripheries, consigned to that mythical place called 'away'. It has always been an 'externality', an unavoidable byproduct of necessary industrialisation. But it is now an internality – internal to every ecosystem and every digestive system from marine microorganisms to humans. To invoke the Waste Age is to usher in the hope of a cleaner future.

Contrary to what we might assume, wastefulness is not a natural human instinct – we had to be taught how to do it. Consumers had to be persuaded that this magical new substance – plastic – was not too good to be thrown away. Some observers were quick to disapprove. Vance Packard's details at length the different forms of planned obsolescence, from products engineered to fail to those that are simply meant to be more desirable than last year's model. It is understood that such obsolescence is a necessary feature of a healthy economy – from politicians to cynical businessmen to consumers who think it is their patriotic duty to shop and support the economy. The very idea of the 'lifetime guarantee' conjured up the specter of unemployment and shuttered factories. You might think that I'm suggesting that recycling is the answer to this crisis. Recycling rates are pathetically inadequate, and in many countries the system is essentially broken. The notion of recycling works to justify the production of more virgin plastics and other materials, as if it's alright because they will be recycled.

Q. The author of this passage is LEAST likely to agree with which of the following:

Detailed Solution for RC Practice Test - 5 - Question 13

1. Correct. This is contrary to what the author says in the passage "To say that we live in a Waste Age is to acknowledge both its geological and economic dimensions. It is to acknowledge that growth is entirely dependent on the relentless and ruthlessly efficient generation of waste. Is this an ungenerous and pessimistic take on human activity in the 21st century? On the contrary."
2. Incorrect. Refer to the lines: "If we look at the material ages of human history, from the Stone Age and the Bronze Age through to the Steam Age and the Information Age, we get the illusory sense that hard things are dematerialising. In fact, the opposite is true. The Steam Age launched a great explosion of material goods that has mushroomed exponentially ever since, while statistics about our current rates of waste numb the mind."
3. Incorrect. Refer to the lines: "The mountains of waste that we produce every year or the new cosmos of micro-plastics expanding through our oceans – none of these have ever been entered into the ledger under 'culture'. Waste is precisely what dissolves the distinction between nature and culture. "
4. Incorrect. Refer to the lines: "Invoking the Waste Age offers the opportunity for a radical shift in late-capitalist civilisation. By recognising the scale of the crisis can we reorient society and the economy towards less polluting modes of producing, consuming and living."

RC Practice Test - 5 - Question 14

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

The opposition between 'nature' and 'culture' is problematic for many reasons, but there's one that we rarely discuss. The 'nature vs culture' dualism leaves out an entire domain that properly belongs to neither: the world of waste. The mountains of waste that we produce every year or the new cosmos of micro-plastics expanding through our oceans – none of these have ever been entered into the ledger under 'culture'. Waste is precisely what dissolves the distinction between nature and culture. Nature and waste have fused at both planetary and microbiological scales. Similarly, waste is not merely a by-product of culture: it is culture. To focus our gaze on waste is not an act of morbid negativity; it is an act of cultural realism. If we look at the material ages of human history, from the Stone Age and the Bronze Age through to the Steam Age and the Information Age, we get the illusory sense that hard things are dematerialising. In fact, the opposite is true. The Steam Age launched a great explosion of material goods that has mushroomed exponentially ever since, while statistics about our current rates of waste numb the mind.

To say that we live in a Waste Age is to acknowledge both its geological and economic dimensions. It is to acknowledge that growth is entirely dependent on the relentless and ruthlessly efficient generation of waste. Is this an ungenerous and pessimistic take on human activity in the 21st century? On the contrary. Invoking the Waste Age offers the opportunity for a radical shift in late-capitalist civilisation. By recognising the scale of the crisis can we reorient society and the economy towards less polluting modes of producing, consuming and living.

The problem is that waste has always been a marginal issue, both literally and figuratively. It has been dumped in and on the peripheries, consigned to that mythical place called 'away'. It has always been an 'externality', an unavoidable byproduct of necessary industrialisation. But it is now an internality – internal to every ecosystem and every digestive system from marine microorganisms to humans. To invoke the Waste Age is to usher in the hope of a cleaner future.

Contrary to what we might assume, wastefulness is not a natural human instinct – we had to be taught how to do it. Consumers had to be persuaded that this magical new substance – plastic – was not too good to be thrown away. Some observers were quick to disapprove. Vance Packard's details at length the different forms of planned obsolescence, from products engineered to fail to those that are simply meant to be more desirable than last year's model. It is understood that such obsolescence is a necessary feature of a healthy economy – from politicians to cynical businessmen to consumers who think it is their patriotic duty to shop and support the economy. The very idea of the 'lifetime guarantee' conjured up the specter of unemployment and shuttered factories. You might think that I'm suggesting that recycling is the answer to this crisis. Recycling rates are pathetically inadequate, and in many countries the system is essentially broken. The notion of recycling works to justify the production of more virgin plastics and other materials, as if it's alright because they will be recycled.

Q. Which of the following can be best inferred about ''cultural realism'' as mentioned in the first paragraph of the passage?

Detailed Solution for RC Practice Test - 5 - Question 14

(1) - This is not what the term suggests. The context is more about a realisation of how waste has become a part of the culture, than blurring the distinction between nature and the culture.
(2) - Although inferable, this does not help explain the phrase 'cultural realism'. If one should not feel negative, then how one should feel is not answered either in the passage.
(3) - This correctly explains the 'realisation' that we have when we look at waste, that it is not to be viewed negatively, rather as something that has become ingrained in our culture.
(4) - This is not inferable. Cultural realisation tells us about how internal the waste has become, not about its importance over different time periods.

RC Practice Test - 5 - Question 15

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

The opposition between 'nature' and 'culture' is problematic for many reasons, but there's one that we rarely discuss. The 'nature vs culture' dualism leaves out an entire domain that properly belongs to neither: the world of waste. The mountains of waste that we produce every year or the new cosmos of micro-plastics expanding through our oceans – none of these have ever been entered into the ledger under 'culture'. Waste is precisely what dissolves the distinction between nature and culture. Nature and waste have fused at both planetary and microbiological scales. Similarly, waste is not merely a by-product of culture: it is culture. To focus our gaze on waste is not an act of morbid negativity; it is an act of cultural realism. If we look at the material ages of human history, from the Stone Age and the Bronze Age through to the Steam Age and the Information Age, we get the illusory sense that hard things are dematerialising. In fact, the opposite is true. The Steam Age launched a great explosion of material goods that has mushroomed exponentially ever since, while statistics about our current rates of waste numb the mind.

To say that we live in a Waste Age is to acknowledge both its geological and economic dimensions. It is to acknowledge that growth is entirely dependent on the relentless and ruthlessly efficient generation of waste. Is this an ungenerous and pessimistic take on human activity in the 21st century? On the contrary. Invoking the Waste Age offers the opportunity for a radical shift in late-capitalist civilisation. By recognising the scale of the crisis can we reorient society and the economy towards less polluting modes of producing, consuming and living.

The problem is that waste has always been a marginal issue, both literally and figuratively. It has been dumped in and on the peripheries, consigned to that mythical place called 'away'. It has always been an 'externality', an unavoidable byproduct of necessary industrialisation. But it is now an internality – internal to every ecosystem and every digestive system from marine microorganisms to humans. To invoke the Waste Age is to usher in the hope of a cleaner future.

Contrary to what we might assume, wastefulness is not a natural human instinct – we had to be taught how to do it. Consumers had to be persuaded that this magical new substance – plastic – was not too good to be thrown away. Some observers were quick to disapprove. Vance Packard's details at length the different forms of planned obsolescence, from products engineered to fail to those that are simply meant to be more desirable than last year's model. It is understood that such obsolescence is a necessary feature of a healthy economy – from politicians to cynical businessmen to consumers who think it is their patriotic duty to shop and support the economy. The very idea of the 'lifetime guarantee' conjured up the specter of unemployment and shuttered factories. You might think that I'm suggesting that recycling is the answer to this crisis. Recycling rates are pathetically inadequate, and in many countries the system is essentially broken. The notion of recycling works to justify the production of more virgin plastics and other materials, as if it's alright because they will be recycled.

Q. ''It has been dumped in and on the peripheries, consigned to that mythical place called 'away'.'' Which of the following can be inferred when the author states this in the passage?

Detailed Solution for RC Practice Test - 5 - Question 15

The 'mythical place called away' means the illusion of people that the place they throw their waste at is some place where it will take care of itself. However, such mythical place does not exist and all the waste simply is deposited and accumulated at a place where it is incapable of eradicating itself.
(1) - One, the author does not imply disposing at the right place as the 'only' way to get rid of waste. Two, it is an extreme option.
(2) - This is the most appropriate contrast that can be inferred, as mentioned in the explanation.
(3) - This is not inferable. No comparison of recycling and its disposal is being made.
(4) - Again, no comparison between the people and corporations has been made in the passage.

RC Practice Test - 5 - Question 16

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

The opposition between 'nature' and 'culture' is problematic for many reasons, but there's one that we rarely discuss. The 'nature vs culture' dualism leaves out an entire domain that properly belongs to neither: the world of waste. The mountains of waste that we produce every year or the new cosmos of micro-plastics expanding through our oceans – none of these have ever been entered into the ledger under 'culture'. Waste is precisely what dissolves the distinction between nature and culture. Nature and waste have fused at both planetary and microbiological scales. Similarly, waste is not merely a by-product of culture: it is culture. To focus our gaze on waste is not an act of morbid negativity; it is an act of cultural realism. If we look at the material ages of human history, from the Stone Age and the Bronze Age through to the Steam Age and the Information Age, we get the illusory sense that hard things are dematerialising. In fact, the opposite is true. The Steam Age launched a great explosion of material goods that has mushroomed exponentially ever since, while statistics about our current rates of waste numb the mind.

To say that we live in a Waste Age is to acknowledge both its geological and economic dimensions. It is to acknowledge that growth is entirely dependent on the relentless and ruthlessly efficient generation of waste. Is this an ungenerous and pessimistic take on human activity in the 21st century? On the contrary. Invoking the Waste Age offers the opportunity for a radical shift in late-capitalist civilisation. By recognising the scale of the crisis can we reorient society and the economy towards less polluting modes of producing, consuming and living.

The problem is that waste has always been a marginal issue, both literally and figuratively. It has been dumped in and on the peripheries, consigned to that mythical place called 'away'. It has always been an 'externality', an unavoidable byproduct of necessary industrialisation. But it is now an internality – internal to every ecosystem and every digestive system from marine microorganisms to humans. To invoke the Waste Age is to usher in the hope of a cleaner future.

Contrary to what we might assume, wastefulness is not a natural human instinct – we had to be taught how to do it. Consumers had to be persuaded that this magical new substance – plastic – was not too good to be thrown away. Some observers were quick to disapprove. Vance Packard's details at length the different forms of planned obsolescence, from products engineered to fail to those that are simply meant to be more desirable than last year's model. It is understood that such obsolescence is a necessary feature of a healthy economy – from politicians to cynical businessmen to consumers who think it is their patriotic duty to shop and support the economy. The very idea of the 'lifetime guarantee' conjured up the specter of unemployment and shuttered factories. You might think that I'm suggesting that recycling is the answer to this crisis. Recycling rates are pathetically inadequate, and in many countries the system is essentially broken. The notion of recycling works to justify the production of more virgin plastics and other materials, as if it's alright because they will be recycled.

Q. The author of the passage is LEAST likely to agree with which of the following statements?

Detailed Solution for RC Practice Test - 5 - Question 16

(1) - We can infer from ''The notion of recycling works ... other materials,'' in the last paragraph that (1) is correct.
(2) - It can be inferred from ''It is understood that such obsolescence is a necessary feature of a healthy economy'' mentioned in the last paragraph.
(3) - The author would not agree with this as evident from ''The problem is that waste has always been a marginal issue'' in the 3rd paragraph. The issues have not been pushed at the forefront, rather they have been made marginal.
(4) - The mention of ''illusory sense that hard things are dematerialising'' in the 1st paragraph points out that (4) can be inferred.

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