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These clothes ---- for daily use so you ---- them wherever you want.
  • a)
    design / should be worn
  • b)
    will be designed / must wear
  • c)
    are designed / can wear
  • d)
    were designed / could be worn
  • e)
    designed / might be worn
Correct answer is option 'C'. Can you explain this answer?
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These clothes ---- for daily use so you ---- them wherever you want.a)...
These clothes are designed for daily use so you can wear them wherever you want.
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These clothes ---- for daily use so you ---- them wherever you want.a)...
Clothes for Daily Use

The sentence is discussing clothes that are suitable for daily use. Let us analyze the given options to find the correct answer.

Option A: design / should be worn
This option is incorrect because the sentence is in the present tense, and "design" is in the present tense, but "should be worn" is in the past tense.

Option B: will be designed / must wear
This option is incorrect because it uses the future tense "will be designed," which means the clothes are not yet designed. Also, "must wear" is too strong of a suggestion for daily use clothing.

Option C: are designed / can wear
This option is correct because it uses the present tense "are designed" to match the tense of the sentence. Also, "can wear" is a suitable suggestion for daily use clothing, as it allows for flexibility in the wearer's choice.

Option D: were designed / could be worn
This option is incorrect because "were designed" is in the past tense, which does not match the tense of the sentence. Additionally, "could be worn" is too conditional for daily use clothing.

Option E: designed / might be worn
This option is incorrect because it uses the past tense "designed," which does not match the tense of the sentence. Additionally, "might be worn" is too uncertain for daily use clothing.

Conclusion

Therefore, option C, "are designed / can wear," is the correct answer. The sentence is discussing clothes suitable for daily use, and this option uses the correct tense and suggests a suitable level of flexibility for the wearer.
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Those who opine lose their impunity when the circumstances in which they pontificate are such that generate from their expression a positive instigation of some mischievous act. An opinion that corn dealers are starvers of the poor, or that owning private property is robbery, ought to be unmolested when simply circulated through the press, but may justly incur punishment when delivered orally to an excited mob assembled before the house of a corn dealer, or when handed about among the same mob in the form of a placard. Acts, of whatever kind, which without justifiable cause do harm to others, may be, and in the more important cases are absolutely required to be, controlled by the unfavourable sentiments, and, when needful, by the active interference of mankind. The liberty of the individual must be thus far limited; he must not make himself a nuisance to other people. But if he refrains from molesting others in matters that concern them, and merely acts according to his own inclination and judgment in matters which concern himself he should be allowed, without molestation, to carry his opinions into practice at his own cost. As it is useful that while mankind are imperfect there should be different opinions, so it is that there should be different experiments of living, that free scope should be given to varieties of character, short of injury to others, and that the worth of different modes of life should be proved practically, when anyone thinks fit to try them. Where not the persons own character but the traditions and customs of other people are the rule of conduct, there is wanting one of the principal ingredients of individual and social progress. It would be absurd to pretend that people ought to live as if nothing whatever had been known in the world before they came into it; as if experience had as yet done nothing toward showing that one mode of existence, or of conduct, is preferable to another. Nobody denies that people should be so taught and trained in youth as to know and benefit by the ascertained results of human experience. But it is the privilege and proper condition of a human being, arrived at the maturity of his faculties, to use and interpret experience in his own way. It is for him to find out what part of recorded experience is properly applicable to his own circumstances and character. The traditions and customs of other people are, to a certain extent, evidence of what their experience has taught thempresumptive evidence, and as such, have a claim to his deferencebut, in the first place, their experience may be too narrow, or they may have not interpreted it rightly. Secondly, their interpretation of experience may be correct, but unsuited to him. Customs are made for customary circumstances and customary characters, and his circumstances or his character may be uncustomary. Thirdly, though the customs be both good as customs and suitable to him, yet to conform to custom merely as custom does not educate him or develop in him any of the qualities which are the distinctive endowments of a human being. He gains no practice either in discerning or desiring what is best.Directions: Read the above paragraph and answer the followingQ.The author holds that one should not necessarily defer to the traditions and customs of other people. The author supports his position by arguing that: I. traditions and customs are usually the result of misinterpreted experiences. II. customs are based on experiences in the past, which are different from modern experiences.III. customs can stifle ones individual development.

Those who opine lose their impunity when the circumstances in which they pontificate are such that generate from their expression a positive instigation of some mischievous act. An opinion that corn dealers are starvers of the poor, or that owning private property is robbery, ought to be unmolested when simply circulated through the press, but may justly incur punishment when delivered orally to an excited mob assembled before the house of a corn dealer, or when handed about among the same mob in the form of a placard. Acts, of whatever kind, which without justifiable cause do harm to others, may be, and in the more important cases are absolutely required to be, controlled by the unfavourable sentiments, and, when needful, by the active interference of mankind. The liberty of the individual must be thus far limited; he must not make himself a nuisance to other people. But if he refrains from molesting others in matters that concern them, and merely acts according to his own inclination and judgment in matters which concern himself he should be allowed, without molestation, to carry his opinions into practice at his own cost. As it is useful that while mankind are imperfect there should be different opinions, so it is that there should be different experiments of living, that free scope should be given to varieties of character, short of injury to others, and that the worth of different modes of life should be proved practically, when anyone thinks fit to try them. Where not the persons own character but the traditions and customs of other people are the rule of conduct, there is wanting one of the principal ingredients of individual and social progress. It would be absurd to pretend that people ought to live as if nothing whatever had been known in the world before they came into it; as if experience had as yet done nothing toward showing that one mode of existence, or of conduct, is preferable to another. Nobody denies that people should be so taught and trained in youth as to know and benefit by the ascertained results of human experience. But it is the privilege and proper condition of a human being, arrived at the maturity of his faculties, to use and interpret experience in his own way. It is for him to find out what part of recorded experience is properly applicable to his own circumstances and character. The traditions and customs of other people are, to a certain extent, evidence of what their experience has taught thempresumptive evidence, and as such, have a claim to his deferencebut, in the first place, their experience may be too narrow, or they may have not interpreted it rightly. Secondly, their interpretation of experience may be correct, but unsuited to him. Customs are made for customary circumstances and customary characters, and his circumstances or his character may be uncustomary. Thirdly, though the customs be both good as customs and suitable to him, yet to conform to custom merely as custom does not educate him or develop in him any of the qualities which are the distinctive endowments of a human being. He gains no practice either in discerning or desiring what is best.Directions: Read the above paragraph and answer the followingQ.Based on information in the passage, with which of the following statements about opinions would the author most likely NOT disagree?

Those who opine lose their impunity when the circumstances in which they pontificate are such that generate from their expression a positive instigation of some mischievous act. An opinion that corn dealers are starvers of the poor, or that owning private property is robbery, ought to be unmolested when simply circulated through the press, but may justly incur punishment when delivered orally to an excited mob assembled before the house of a corn dealer, or when handed about among the same mob in the form of a placard. Acts, of whatever kind, which without justifiable cause do harm to others, may be, and in the more important cases are absolutely required to be, controlled by the unfavourable sentiments, and, when needful, by the active interference of mankind. The liberty of the individual must be thus far limited; he must not make himself a nuisance to other people. But if he refrains from molesting others in matters that concern them, and merely acts according to his own inclination and judgment in matters which concern himself he should be allowed, without molestation, to carry his opinions into practice at his own cost. As it is useful that while mankind are imperfect there should be different opinions, so it is that there should be different experiments of living, that free scope should be given to varieties of character, short of injury to others, and that the worth of different modes of life should be proved practically, when anyone thinks fit to try them. Where not the persons own character but the traditions and customs of other people are the rule of conduct, there is wanting one of the principal ingredients of individual and social progress. It would be absurd to pretend that people ought to live as if nothing whatever had been known in the world before they came into it; as if experience had as yet done nothing toward showing that one mode of existence, or of conduct, is preferable to another. Nobody denies that people should be so taught and trained in youth as to know and benefit by the ascertained results of human experience. But it is the privilege and proper condition of a human being, arrived at the maturity of his faculties, to use and interpret experience in his own way. It is for him to find out what part of recorded experience is properly applicable to his own circumstances and character. The traditions and customs of other people are, to a certain extent, evidence of what their experience has taught thempresumptive evidence, and as such, have a claim to his deferencebut, in the first place, their experience may be too narrow, or they may have not interpreted it rightly. Secondly, their interpretation of experience may be correct, but unsuited to him. Customs are made for customary circumstances and customary characters, and his circumstances or his character may be uncustomary. Thirdly, though the customs be both good as customs and suitable to him, yet to conform to custom merely as custom does not educate him or develop in him any of the qualities which are the distinctive endowments of a human being. He gains no practice either in discerning or desiring what is best.Directions: Read the above paragraph and answer the followingQ. The existence of which of the following phenomena would most strongly challenge the authors argument about conforming to custom merely as custom?

These clothes ---- for daily use so you ---- them wherever you want.a)design / should be wornb)will be designed / must wearc)are designed / can weard)were designed / could be worne)designed / might be wornCorrect answer is option 'C'. Can you explain this answer?
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These clothes ---- for daily use so you ---- them wherever you want.a)design / should be wornb)will be designed / must wearc)are designed / can weard)were designed / could be worne)designed / might be wornCorrect answer is option 'C'. Can you explain this answer? for Verbal 2025 is part of Verbal preparation. The Question and answers have been prepared according to the Verbal exam syllabus. Information about These clothes ---- for daily use so you ---- them wherever you want.a)design / should be wornb)will be designed / must wearc)are designed / can weard)were designed / could be worne)designed / might be wornCorrect answer is option 'C'. Can you explain this answer? covers all topics & solutions for Verbal 2025 Exam. Find important definitions, questions, meanings, examples, exercises and tests below for These clothes ---- for daily use so you ---- them wherever you want.a)design / should be wornb)will be designed / must wearc)are designed / can weard)were designed / could be worne)designed / might be wornCorrect answer is option 'C'. Can you explain this answer?.
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