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Direction For Question : Enlightenment is man’s emergence from his self- imposed nonage. Nonage is the inability to use one’s own understanding without another’s guidance. This nonage is self-imposed if its cause lies not in lack of understanding but in indecision and lack of courage to use one’s own mind without another’s guidance. Dare to know! (Sapere aude.) “Have the courage to use your own understanding,” is therefore the motto of the enlightenment. Laziness and cowardice are the reasons why such a large part of mankind gladly remain minors all their lives, long after nature has freed them from external guidance. They are the reasons why it is so easy for others to set themselves up as guardians. It is so comfortable to be a minor. If I have a book that thinks for me, a pastor who acts as my conscience, a physician who prescribes my diet, and so on—then I have no need to exert myself. I have no need to think, if only I can pay; others will take care of that disagreeable business for me. Thus it is very difficult for the individual to work himself out of the nonage which has become almost second nature to him. He has even grown to like it, and is at first really incapable of using his own understanding because he has never been permitted to try it. Dogmas and formulas, these mechanical tools designed for reasonable use—or rather abuse— of his natural gifts, are the fetters of an everlasting nonage. The man who casts them off would make an uncertain leap over the narrowest ditch, because he is not used to such free movement. That is why there are only a few men who walk firmly, and who have emerged from nonage by cultivating their own minds. It is more nearly possible, however, for the public to enlighten itself; indeed, if it is only given freedom, enlightenment is almost inevitable. There will always be a few independent thinkers, even among the self- appointed guardians of the multitude. Once such men have thrown off the yoke of nonage, they will spread about them the spirit of a reasonable appreciation of man’s value and of his duty to think for himself. It is especially to be noted that the public which was earlier brought under the yoke by these men, afterwards forces these very guardians to remain in submission, if it is so incited by some of its guardians who are themselves incapable of any enlightenment. That shows how pernicious it is to implant prejudices: they will eventually revenge themselves upon their authors or their authors’ descendants. Therefore, a public can achieve enlightenment only slowly. A revolution may bring about the end of a personal despotism or of avaricious tyrannical oppression, but never a true reform of modes of thought. New prejudices will serve, in place of the old, as guide lines for the unthinking multitude. This enlightenment requires nothing but freedom— and the most innocent of all that may be called “freedom”: freedom to make public use of one’s reason in all matters. Now I hear the cry from all sides: “Do not argue!” The officer says: “Do not argue—drill!” The tax collector: “Do not argue—pay!” The pastor: “Do not argue—believe!” Only one ruler in the world says: “Argue as much as you please, but obey!” We find restrictions on freedom everywhere. But which restriction is harmful to enlightenment? Which restriction is innocent, and which advances enlightenment? I reply: the public use of one’s reason must be free at all times, and this alone can bring enlightenment to mankind.
Q. Which of the following best captures the main idea of the passage?
  • a)
    To highlight the perils of freedom without enlightenment
  • b)
    To trace the path from nonage to freedom
  • c)
    To evaluate the attainment of enlightenment
  • d)
    To elucidate the factors behind Enlightenment
Correct answer is option 'D'. Can you explain this answer?
Verified Answer
Direction For Question :Enlightenment is man’s emergence from hi...
The author, in the passage, takes an explanatory approach. S/he defines the various reasons that are holding the public back from achieving enlightenment. S/he also analyses the prices to be paid for freedom without enlightenment. Hence, option 4 is the correct answer. Option 1 is too narrow. Option 2 is wrong as the author doesn’t focus on freedom. Option 3 is distorted. The author can’t evaluate something which has not been attained.
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Direction For Question :Enlightenment is man’s emergence from hi...
Main Idea of the Passage:
The main idea of the passage revolves around the concept of Enlightenment and the factors that contribute to its attainment. It discusses the transition from nonage (immaturity, dependence on others) to freedom of thought and individual understanding.

Factors behind Enlightenment:
- The passage highlights the importance of individuals daring to use their own understanding and having the courage to think for themselves.
- It emphasizes that laziness and cowardice lead many people to remain minors, dependent on external guidance, even when they are capable of independent thinking.
- The author points out that dogmas and formulas imposed by others act as obstacles to individual thinking and growth.
- It suggests that only a few individuals manage to escape nonage by cultivating their own minds, while the public can gradually enlighten itself if given the freedom to think independently.
- Additionally, the passage discusses the role of prejudices and restrictions on freedom in hindering enlightenment, arguing that the public use of reason must always be free for true enlightenment to occur.
Therefore, the main idea of the passage is to elucidate the factors behind Enlightenment, emphasizing the importance of individual courage, freedom of thought, and the gradual process of escaping nonage to achieve true enlightenment.
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Direction For Question : Enlightenment is man’s emergence from his self- imposed nonage. Nonage is the inability to use one’s own understanding without another’s guidance. This nonage is self-imposed if its cause lies not in lack of understanding but in indecision and lack of courage to use one’s own mind without another’s guidance. Dare to know! (Sapere aude.) “Have the courage to use your own understanding,” is therefore the motto of the enlightenment. Laziness and cowardice are the reasons why such a large part of mankind gladly remain minors all their lives, long after nature has freed them from external guidance. They are the reasons why it is so easy for others to set themselves up as guardians. It is so comfortable to be a minor. If I have a book that thinks for me, a pastor who acts as my conscience, a physician who prescribes my diet, and so on—then I have no need to exert myself. I have no need to think, if only I can pay; others will take care of that disagreeable business for me. Thus it is very difficult for the individual to work himself out of the nonage which has become almost second nature to him. He has even grown to like it, and is at first really incapable of using his own understanding because he has never been permitted to try it. Dogmas and formulas, these mechanical tools designed for reasonable use—or rather abuse— of his natural gifts, are the fetters of an everlasting nonage. The man who casts them off would make an uncertain leap over the narrowest ditch, because he is not used to such free movement. That is why there are only a few men who walk firmly, and who have emerged from nonage by cultivating their own minds. It is more nearly possible, however, for the public to enlighten itself; indeed, if it is only given freedom, enlightenment is almost inevitable. There will always be a few independent thinkers, even among the self- appointed guardians of the multitude. Once such men have thrown off the yoke of nonage, they will spread about them the spirit of a reasonable appreciation of man’s value and of his duty to think for himself. It is especially to be noted that the public which was earlier brought under the yoke by these men, afterwards forces these very guardians to remain in submission, if it is so incited by some of its guardians who are themselves incapable of any enlightenment. That shows how pernicious it is to implant prejudices: they will eventually revenge themselves upon their authors or their authors’ descendants. Therefore, a public can achieve enlightenment only slowly. A revolution may bring about the end of a personal despotism or of avaricious tyrannical oppression, but never a true reform of modes of thought. New prejudices will serve, in place of the old, as guide lines for the unthinking multitude. This enlightenment requires nothing but freedom— and the most innocent of all that may be called “freedom”: freedom to make public use of one’s reason in all matters. Now I hear the cry from all sides: “Do not argue!” The officer says: “Do not argue—drill!” The tax collector: “Do not argue—pay!” The pastor: “Do not argue—believe!” Only one ruler in the world says: “Argue as much as you please, but obey!” We find restrictions on freedom everywhere. But which restriction is harmful to enlightenment? Which restriction is innocent, and which advances enlightenment? I reply: the public use of one’s reason must be free at all times, and this alone can bring enlightenment to mankind.Q.Which of the following is closest to being an example of ‘self-imposed nonage’?

Direction For Question :Enlightenment is man’s emergence from his self- imposed nonage. Nonage is the inability to use one’s own understanding without another’s guidance. This nonage is self-imposed if its cause lies not in lack of understanding but in indecision and lack of courage to use one’s own mind without another’s guidance. Dare to know! (Sapere aude.) “Have the courage to use your own understanding,” is therefore the motto of the enlightenment. Laziness and cowardice are the reasons why such a large part of mankind gladly remain minors all their lives, long after nature has freed them from external guidance. They are the reasons why it is so easy for others to set themselves up as guardians. It is so comfortable to be a minor. If I have a book that thinks for me, a pastor who acts as my conscience, a physician who prescribes my diet, and so on—then I have no need to exert myself. I have no need to think, if only I can pay; others will take care of that disagreeable business for me. Thus it is very difficult for the individual to work himself out of the nonage which has become almost second nature to him. He has even grown to like it, and is at first really incapable of using his own understanding because he has never been permitted to try it. Dogmas and formulas, these mechanical tools designed for reasonable use—or rather abuse— of his natural gifts, are the fetters of an everlasting nonage. The man who casts them off would make an uncertain leap over the narrowest ditch, because he is not used to such free movement. That is why there are only a few men who walk firmly, and who have emerged from nonage by cultivating their own minds. It is more nearly possible, however, for the public to enlighten itself; indeed, if it is only given freedom, enlightenment is almost inevitable. There will always be a few independent thinkers, even among the self- appointed guardians of the multitude. Once such men have thrown off the yoke of nonage, they will spread about them the spirit of a reasonable appreciation of man’s value and of his duty to think for himself. It is especially to be noted that the public which was earlier brought under the yoke by these men, afterwards forces these very guardians to remain in submission, if it is so incited by some of its guardians who are themselves incapable of any enlightenment. That shows how pernicious it is to implant prejudices: they will eventually revenge themselves upon their authors or their authors’ descendants. Therefore, a public can achieve enlightenment only slowly. A revolution may bring about the end of a personal despotism or of avaricious tyrannical oppression, but never a true reform of modes of thought. New prejudices will serve, in place of the old, as guide lines for the unthinking multitude. This enlightenment requires nothing but freedom— and the most innocent of all that may be called “freedom”: freedom to make public use of one’s reason in all matters. Now I hear the cry from all sides: “Do not argue!” The officer says: “Do not argue—drill!” The tax collector: “Do not argue—pay!” The pastor: “Do not argue—believe!” Only one ruler in the world says: “Argue as much as you please, but obey!” We find restrictions on freedom everywhere. But which restriction is harmful to enlightenment? Which restriction is innocent, and which advances enlightenment? I reply: the public use of one’s reason must be free at all times, and this alone can bring enlightenment to mankind.Q.What is the author trying to instruct us through this passage?

Read the passage carefully and answer the following questions:It is very pleasant to entertain a new idea, a new notion or concept to think about and to look at the world with. Indeed, it can have the exciting and intoxicating feel of discovering hidden treasure.Unfortunately, most ideas are bad - wrong, misleading, dangerous, or of very limited use or relevance. Even more unfortunately, that doesnt prevent them from gaining our interest and enthusiasm. The problem is that getting an idea is just a matter of understanding it (or thinking that you do) and this is just as easy in the case of bad ideas as it is for good ones. In contrast, checking the quality of ideas by interrogating the arguments for them is laborious and distinctly unrewarding - and so avoided as much as possible. The result is that the world is drowning in bad ideas and their dreadful consequences, from conspiracy theories to religions to academic bloopers like critical race theory.The attraction of ideas is that they promise to help us make sense of the world. But we are too ready to accept ideas for what they seem to offer, without checking to see if the offer is real. Indeed they do allow us to see the world differently. But while that shift in perspective generates a feeling of insight, that is not in itself evidence that we are now seeing things as they truly are. We confuse the oomph of intellectual novelty, that comes from seeing things differently, with actual significance or value (an entire industry called the news also feasts on this cognitive bias). We allow ideas psychological effects on us rather their logical qualities to determine how we receive them.Unfortunately, given the way human minds work, bad ideas are more likely to have these attractive psychological effects than good ones. Consider the perennial attraction of conspiracy theories (and most religions), which offer an alternative simplified way of making sense of the strange and unwelcome things happening in the world by turning them into a meaningful story with ourselves at the centre. This has the benefit of reducing the cognitive burdens of understanding the world. In addition, the structure of these theories is distinctly flattering to believers: since the conspiracists are trying so hard to fool us, we must be important after all; since we can see through their ploys, we must be more powerful than we seemed.But besides these well-known benefits, novelty plays a particularly significant role in the attractiveness of conspiracy theories and other kooky ideas. It is not merely comforting (a kind of intellectual junk foo d) but intellectually exciting to come to think that the world is run by Bill Gates or NASA or whoever. It makes you see everything from a fresh perspective, which makes all sorts of new connections and meanings jump out to you. This in turn gives you the feeling of gaining genuinely new and important knowledge, of enlightenment: of seeing further and truer than you did before and than all those other people still stuck in their dark cave.To sum up. New ideas make our brains light up, but that phenomenology of enlightenment easily misleads us about their value. We need quality control and therefore we need to work through the impartial arguments for the exciting new ideas we come across; but we dont because that would be way more work and way less fun. The result is that our minds are abuzz with things we think we know, and which feel important to know, but which probably arent either.Q.Which of the following is NOT one of the effects associated with believing in conspiracy theories?

Read the passage carefully and answer the following questions:It is very pleasant to entertain a new idea, a new notion or concept to think about and to look at the world with. Indeed, it can have the exciting and intoxicating feel of discovering hidden treasure.Unfortunately, most ideas are bad - wrong, misleading, dangerous, or of very limited use or relevance. Even more unfortunately, that doesnt prevent them from gaining our interest and enthusiasm. The problem is that getting an idea is just a matter of understanding it (or thinking that you do) and this is just as easy in the case of bad ideas as it is for good ones. In contrast, checking the quality of ideas by interrogating the arguments for them is laborious and distinctly unrewarding - and so avoided as much as possible. The result is that the world is drowning in bad ideas and their dreadful consequences, from conspiracy theories to religions to academic bloopers like critical race theory.The attraction of ideas is that they promise to help us make sense of the world. But we are too ready to accept ideas for what they seem to offer, without checking to see if the offer is real. Indeed they do allow us to see the world differently. But while that shift in perspective generates a feeling of insight, that is not in itself evidence that we are now seeing things as they truly are. We confuse the oomph of intellectual novelty, that comes from seeing things differently, with actual significance or value (an entire industry called the news also feasts on this cognitive bias). We allow ideas psychological effects on us rather their logical qualities to determine how we receive them.Unfortunately, given the way human minds work, bad ideas are more likely to have these attractive psychological effects than good ones. Consider the perennial attraction of conspiracy theories (and most religions), which offer an alternative simplified way of making sense of the strange and unwelcome things happening in the world by turning them into a meaningful story with ourselves at the centre. This has the benefit of reducing the cognitive burdens of understanding the world. In addition, the structure of these theories is distinctly flattering to believers: since the conspiracists are trying so hard to fool us, we must be important after all; since we can see through their ploys, we must be more powerful than we seemed.But besides these well-known benefits, novelty plays a particularly significant role in the attractiveness of conspiracy theories and other kooky ideas. It is not merely comforting (a kind of intellectual junk foo d) but intellectually exciting to come to think that the world is run by Bill Gates or NASA or whoever. It makes you see everything from a fresh perspective, which makes all sorts of new connections and meanings jump out to you. This in turn gives you the feeling of gaining genuinely new and important knowledge, of enlightenment: of seeing further and truer than you did before and than all those other people still stuck in their dark cave.To sum up. New ideas make our brains light up, but that phenomenology of enlightenment easily misleads us about their value. We need quality control and therefore we need to work through the impartial arguments for the exciting new ideas we come across; but we dont because that would be way more work and way less fun. The result is that our minds are abuzz with things we think we know, and which feel important to know, but which probably arent either.Q.The central idea of the passage is that

Read the passage carefully and answer the following questions:It is very pleasant to entertain a new idea, a new notion or concept to think about and to look at the world with. Indeed, it can have the exciting and intoxicating feel of discovering hidden treasure.Unfortunately, most ideas are bad - wrong, misleading, dangerous, or of very limited use or relevance. Even more unfortunately, that doesnt prevent them from gaining our interest and enthusiasm. The problem is that getting an idea is just a matter of understanding it (or thinking that you do) and this is just as easy in the case of bad ideas as it is for good ones. In contrast, checking the quality of ideas by interrogating the arguments for them is laborious and distinctly unrewarding - and so avoided as much as possible. The result is that the world is drowning in bad ideas and their dreadful consequences, from conspiracy theories to religions to academic bloopers like critical race theory.The attraction of ideas is that they promise to help us make sense of the world. But we are too ready to accept ideas for what they seem to offer, without checking to see if the offer is real. Indeed they do allow us to see the world differently. But while that shift in perspective generates a feeling of insight, that is not in itself evidence that we are now seeing things as they truly are. We confuse the oomph of intellectual novelty, that comes from seeing things differently, with actual significance or value (an entire industry called the news also feasts on this cognitive bias). We allow ideas psychological effects on us rather their logical qualities to determine how we receive them.Unfortunately, given the way human minds work, bad ideas are more likely to have these attractive psychological effects than good ones. Consider the perennial attraction of conspiracy theories (and most religions), which offer an alternative simplified way of making sense of the strange and unwelcome things happening in the world by turning them into a meaningful story with ourselves at the centre. This has the benefit of reducing the cognitive burdens of understanding the world. In addition, the structure of these theories is distinctly flattering to believers: since the conspiracists are trying so hard to fool us, we must be important after all; since we can see through their ploys, we must be more powerful than we seemed.But besides these well-known benefits, novelty plays a particularly significant role in the attractiveness of conspiracy theories and other kooky ideas. It is not merely comforting (a kind of intellectual junk foo d) but intellectually exciting to come to think that the world is run by Bill Gates or NASA or whoever. It makes you see everything from a fresh perspective, which makes all sorts of new connections and meanings jump out to you. This in turn gives you the feeling of gaining genuinely new and important knowledge, of enlightenment: of seeing further and truer than you did before and than all those other people still stuck in their dark cave.To sum up. New ideas make our brains light up, but that phenomenology of enlightenment easily misleads us about their value. We need quality control and therefore we need to work through the impartial arguments for the exciting new ideas we come across; but we dont because that would be way more work and way less fun. The result is that our minds are abuzz with things we think we know, and which feel important to know, but which probably arent either.Q.Which of the following statements is the author LEAST likely to agree with?I. Bad ideas are more likely to raise human interest and enthusiasm than good ideas.II. People are cognizant of bad ideas but still rely on them to make sense of the world.III. New ideas can lead to fresh perspectives on the functioning of the world.IV. Most ideas have very little bearing on the functioning of the world.

Direction For Question :Enlightenment is man’s emergence from his self- imposed nonage. Nonage is the inability to use one’s own understanding without another’s guidance. This nonage is self-imposed if its cause lies not in lack of understanding but in indecision and lack of courage to use one’s own mind without another’s guidance. Dare to know! (Sapere aude.) “Have the courage to use your own understanding,” is therefore the motto of the enlightenment. Laziness and cowardice are the reasons why such a large part of mankind gladly remain minors all their lives, long after nature has freed them from external guidance. They are the reasons why it is so easy for others to set themselves up as guardians. It is so comfortable to be a minor. If I have a book that thinks for me, a pastor who acts as my conscience, a physician who prescribes my diet, and so on—then I have no need to exert myself. I have no need to think, if only I can pay; others will take care of that disagreeable business for me. Thus it is very difficult for the individual to work himself out of the nonage which has become almost second nature to him. He has even grown to like it, and is at first really incapable of using his own understanding because he has never been permitted to try it. Dogmas and formulas, these mechanical tools designed for reasonable use—or rather abuse— of his natural gifts, are the fetters of an everlasting nonage. The man who casts them off would make an uncertain leap over the narrowest ditch, because he is not used to such free movement. That is why there are only a few men who walk firmly, and who have emerged from nonage by cultivating their own minds. It is more nearly possible, however, for the public to enlighten itself; indeed, if it is only given freedom, enlightenment is almost inevitable. There will always be a few independent thinkers, even among the self- appointed guardians of the multitude. Once such men have thrown off the yoke of nonage, they will spread about them the spirit of a reasonable appreciation of man’s value and of his duty to think for himself. It is especially to be noted that the public which was earlier brought under the yoke by these men, afterwards forces these very guardians to remain in submission, if it is so incited by some of its guardians who are themselves incapable of any enlightenment. That shows how pernicious it is to implant prejudices: they will eventually revenge themselves upon their authors or their authors’ descendants. Therefore, a public can achieve enlightenment only slowly. A revolution may bring about the end of a personal despotism or of avaricious tyrannical oppression, but never a true reform of modes of thought. New prejudices will serve, in place of the old, as guide lines for the unthinking multitude. This enlightenment requires nothing but freedom— and the most innocent of all that may be called “freedom”: freedom to make public use of one’s reason in all matters. Now I hear the cry from all sides: “Do not argue!” The officer says: “Do not argue—drill!” The tax collector: “Do not argue—pay!” The pastor: “Do not argue—believe!” Only one ruler in the world says: “Argue as much as you please, but obey!” We find restrictions on freedom everywhere. But which restriction is harmful to enlightenment? Which restriction is innocent, and which advances enlightenment? I reply: the public use of one’s reason must be free at all times, and this alone can bring enlightenment to mankind.Q.Which of the following best captures the main idea of the passage?a)To highlight the perils of freedom without enlightenmentb)To trace the path from nonage to freedomc)To evaluate the attainment of enlightenmentd)To elucidate the factors behind EnlightenmentCorrect answer is option 'D'. Can you explain this answer?
Question Description
Direction For Question :Enlightenment is man’s emergence from his self- imposed nonage. Nonage is the inability to use one’s own understanding without another’s guidance. This nonage is self-imposed if its cause lies not in lack of understanding but in indecision and lack of courage to use one’s own mind without another’s guidance. Dare to know! (Sapere aude.) “Have the courage to use your own understanding,” is therefore the motto of the enlightenment. Laziness and cowardice are the reasons why such a large part of mankind gladly remain minors all their lives, long after nature has freed them from external guidance. They are the reasons why it is so easy for others to set themselves up as guardians. It is so comfortable to be a minor. If I have a book that thinks for me, a pastor who acts as my conscience, a physician who prescribes my diet, and so on—then I have no need to exert myself. I have no need to think, if only I can pay; others will take care of that disagreeable business for me. Thus it is very difficult for the individual to work himself out of the nonage which has become almost second nature to him. He has even grown to like it, and is at first really incapable of using his own understanding because he has never been permitted to try it. Dogmas and formulas, these mechanical tools designed for reasonable use—or rather abuse— of his natural gifts, are the fetters of an everlasting nonage. The man who casts them off would make an uncertain leap over the narrowest ditch, because he is not used to such free movement. That is why there are only a few men who walk firmly, and who have emerged from nonage by cultivating their own minds. It is more nearly possible, however, for the public to enlighten itself; indeed, if it is only given freedom, enlightenment is almost inevitable. There will always be a few independent thinkers, even among the self- appointed guardians of the multitude. Once such men have thrown off the yoke of nonage, they will spread about them the spirit of a reasonable appreciation of man’s value and of his duty to think for himself. It is especially to be noted that the public which was earlier brought under the yoke by these men, afterwards forces these very guardians to remain in submission, if it is so incited by some of its guardians who are themselves incapable of any enlightenment. That shows how pernicious it is to implant prejudices: they will eventually revenge themselves upon their authors or their authors’ descendants. Therefore, a public can achieve enlightenment only slowly. A revolution may bring about the end of a personal despotism or of avaricious tyrannical oppression, but never a true reform of modes of thought. New prejudices will serve, in place of the old, as guide lines for the unthinking multitude. This enlightenment requires nothing but freedom— and the most innocent of all that may be called “freedom”: freedom to make public use of one’s reason in all matters. Now I hear the cry from all sides: “Do not argue!” The officer says: “Do not argue—drill!” The tax collector: “Do not argue—pay!” The pastor: “Do not argue—believe!” Only one ruler in the world says: “Argue as much as you please, but obey!” We find restrictions on freedom everywhere. But which restriction is harmful to enlightenment? Which restriction is innocent, and which advances enlightenment? I reply: the public use of one’s reason must be free at all times, and this alone can bring enlightenment to mankind.Q.Which of the following best captures the main idea of the passage?a)To highlight the perils of freedom without enlightenmentb)To trace the path from nonage to freedomc)To evaluate the attainment of enlightenmentd)To elucidate the factors behind EnlightenmentCorrect answer is option 'D'. Can you explain this answer? for CAT 2024 is part of CAT preparation. The Question and answers have been prepared according to the CAT exam syllabus. Information about Direction For Question :Enlightenment is man’s emergence from his self- imposed nonage. Nonage is the inability to use one’s own understanding without another’s guidance. This nonage is self-imposed if its cause lies not in lack of understanding but in indecision and lack of courage to use one’s own mind without another’s guidance. Dare to know! (Sapere aude.) “Have the courage to use your own understanding,” is therefore the motto of the enlightenment. Laziness and cowardice are the reasons why such a large part of mankind gladly remain minors all their lives, long after nature has freed them from external guidance. They are the reasons why it is so easy for others to set themselves up as guardians. It is so comfortable to be a minor. If I have a book that thinks for me, a pastor who acts as my conscience, a physician who prescribes my diet, and so on—then I have no need to exert myself. I have no need to think, if only I can pay; others will take care of that disagreeable business for me. Thus it is very difficult for the individual to work himself out of the nonage which has become almost second nature to him. He has even grown to like it, and is at first really incapable of using his own understanding because he has never been permitted to try it. Dogmas and formulas, these mechanical tools designed for reasonable use—or rather abuse— of his natural gifts, are the fetters of an everlasting nonage. The man who casts them off would make an uncertain leap over the narrowest ditch, because he is not used to such free movement. That is why there are only a few men who walk firmly, and who have emerged from nonage by cultivating their own minds. It is more nearly possible, however, for the public to enlighten itself; indeed, if it is only given freedom, enlightenment is almost inevitable. There will always be a few independent thinkers, even among the self- appointed guardians of the multitude. Once such men have thrown off the yoke of nonage, they will spread about them the spirit of a reasonable appreciation of man’s value and of his duty to think for himself. It is especially to be noted that the public which was earlier brought under the yoke by these men, afterwards forces these very guardians to remain in submission, if it is so incited by some of its guardians who are themselves incapable of any enlightenment. That shows how pernicious it is to implant prejudices: they will eventually revenge themselves upon their authors or their authors’ descendants. Therefore, a public can achieve enlightenment only slowly. A revolution may bring about the end of a personal despotism or of avaricious tyrannical oppression, but never a true reform of modes of thought. New prejudices will serve, in place of the old, as guide lines for the unthinking multitude. This enlightenment requires nothing but freedom— and the most innocent of all that may be called “freedom”: freedom to make public use of one’s reason in all matters. Now I hear the cry from all sides: “Do not argue!” The officer says: “Do not argue—drill!” The tax collector: “Do not argue—pay!” The pastor: “Do not argue—believe!” Only one ruler in the world says: “Argue as much as you please, but obey!” We find restrictions on freedom everywhere. But which restriction is harmful to enlightenment? Which restriction is innocent, and which advances enlightenment? I reply: the public use of one’s reason must be free at all times, and this alone can bring enlightenment to mankind.Q.Which of the following best captures the main idea of the passage?a)To highlight the perils of freedom without enlightenmentb)To trace the path from nonage to freedomc)To evaluate the attainment of enlightenmentd)To elucidate the factors behind EnlightenmentCorrect answer is option 'D'. Can you explain this answer? covers all topics & solutions for CAT 2024 Exam. Find important definitions, questions, meanings, examples, exercises and tests below for Direction For Question :Enlightenment is man’s emergence from his self- imposed nonage. Nonage is the inability to use one’s own understanding without another’s guidance. This nonage is self-imposed if its cause lies not in lack of understanding but in indecision and lack of courage to use one’s own mind without another’s guidance. Dare to know! (Sapere aude.) “Have the courage to use your own understanding,” is therefore the motto of the enlightenment. Laziness and cowardice are the reasons why such a large part of mankind gladly remain minors all their lives, long after nature has freed them from external guidance. They are the reasons why it is so easy for others to set themselves up as guardians. It is so comfortable to be a minor. If I have a book that thinks for me, a pastor who acts as my conscience, a physician who prescribes my diet, and so on—then I have no need to exert myself. I have no need to think, if only I can pay; others will take care of that disagreeable business for me. Thus it is very difficult for the individual to work himself out of the nonage which has become almost second nature to him. He has even grown to like it, and is at first really incapable of using his own understanding because he has never been permitted to try it. Dogmas and formulas, these mechanical tools designed for reasonable use—or rather abuse— of his natural gifts, are the fetters of an everlasting nonage. The man who casts them off would make an uncertain leap over the narrowest ditch, because he is not used to such free movement. That is why there are only a few men who walk firmly, and who have emerged from nonage by cultivating their own minds. It is more nearly possible, however, for the public to enlighten itself; indeed, if it is only given freedom, enlightenment is almost inevitable. There will always be a few independent thinkers, even among the self- appointed guardians of the multitude. Once such men have thrown off the yoke of nonage, they will spread about them the spirit of a reasonable appreciation of man’s value and of his duty to think for himself. It is especially to be noted that the public which was earlier brought under the yoke by these men, afterwards forces these very guardians to remain in submission, if it is so incited by some of its guardians who are themselves incapable of any enlightenment. That shows how pernicious it is to implant prejudices: they will eventually revenge themselves upon their authors or their authors’ descendants. Therefore, a public can achieve enlightenment only slowly. A revolution may bring about the end of a personal despotism or of avaricious tyrannical oppression, but never a true reform of modes of thought. New prejudices will serve, in place of the old, as guide lines for the unthinking multitude. This enlightenment requires nothing but freedom— and the most innocent of all that may be called “freedom”: freedom to make public use of one’s reason in all matters. Now I hear the cry from all sides: “Do not argue!” The officer says: “Do not argue—drill!” The tax collector: “Do not argue—pay!” The pastor: “Do not argue—believe!” Only one ruler in the world says: “Argue as much as you please, but obey!” We find restrictions on freedom everywhere. But which restriction is harmful to enlightenment? Which restriction is innocent, and which advances enlightenment? I reply: the public use of one’s reason must be free at all times, and this alone can bring enlightenment to mankind.Q.Which of the following best captures the main idea of the passage?a)To highlight the perils of freedom without enlightenmentb)To trace the path from nonage to freedomc)To evaluate the attainment of enlightenmentd)To elucidate the factors behind EnlightenmentCorrect answer is option 'D'. Can you explain this answer?.
Solutions for Direction For Question :Enlightenment is man’s emergence from his self- imposed nonage. Nonage is the inability to use one’s own understanding without another’s guidance. This nonage is self-imposed if its cause lies not in lack of understanding but in indecision and lack of courage to use one’s own mind without another’s guidance. Dare to know! (Sapere aude.) “Have the courage to use your own understanding,” is therefore the motto of the enlightenment. Laziness and cowardice are the reasons why such a large part of mankind gladly remain minors all their lives, long after nature has freed them from external guidance. They are the reasons why it is so easy for others to set themselves up as guardians. It is so comfortable to be a minor. If I have a book that thinks for me, a pastor who acts as my conscience, a physician who prescribes my diet, and so on—then I have no need to exert myself. I have no need to think, if only I can pay; others will take care of that disagreeable business for me. Thus it is very difficult for the individual to work himself out of the nonage which has become almost second nature to him. He has even grown to like it, and is at first really incapable of using his own understanding because he has never been permitted to try it. Dogmas and formulas, these mechanical tools designed for reasonable use—or rather abuse— of his natural gifts, are the fetters of an everlasting nonage. The man who casts them off would make an uncertain leap over the narrowest ditch, because he is not used to such free movement. That is why there are only a few men who walk firmly, and who have emerged from nonage by cultivating their own minds. It is more nearly possible, however, for the public to enlighten itself; indeed, if it is only given freedom, enlightenment is almost inevitable. There will always be a few independent thinkers, even among the self- appointed guardians of the multitude. Once such men have thrown off the yoke of nonage, they will spread about them the spirit of a reasonable appreciation of man’s value and of his duty to think for himself. It is especially to be noted that the public which was earlier brought under the yoke by these men, afterwards forces these very guardians to remain in submission, if it is so incited by some of its guardians who are themselves incapable of any enlightenment. That shows how pernicious it is to implant prejudices: they will eventually revenge themselves upon their authors or their authors’ descendants. Therefore, a public can achieve enlightenment only slowly. A revolution may bring about the end of a personal despotism or of avaricious tyrannical oppression, but never a true reform of modes of thought. New prejudices will serve, in place of the old, as guide lines for the unthinking multitude. This enlightenment requires nothing but freedom— and the most innocent of all that may be called “freedom”: freedom to make public use of one’s reason in all matters. Now I hear the cry from all sides: “Do not argue!” The officer says: “Do not argue—drill!” The tax collector: “Do not argue—pay!” The pastor: “Do not argue—believe!” Only one ruler in the world says: “Argue as much as you please, but obey!” We find restrictions on freedom everywhere. But which restriction is harmful to enlightenment? Which restriction is innocent, and which advances enlightenment? I reply: the public use of one’s reason must be free at all times, and this alone can bring enlightenment to mankind.Q.Which of the following best captures the main idea of the passage?a)To highlight the perils of freedom without enlightenmentb)To trace the path from nonage to freedomc)To evaluate the attainment of enlightenmentd)To elucidate the factors behind EnlightenmentCorrect answer is option 'D'. Can you explain this answer? in English & in Hindi are available as part of our courses for CAT. Download more important topics, notes, lectures and mock test series for CAT Exam by signing up for free.
Here you can find the meaning of Direction For Question :Enlightenment is man’s emergence from his self- imposed nonage. Nonage is the inability to use one’s own understanding without another’s guidance. This nonage is self-imposed if its cause lies not in lack of understanding but in indecision and lack of courage to use one’s own mind without another’s guidance. Dare to know! (Sapere aude.) “Have the courage to use your own understanding,” is therefore the motto of the enlightenment. Laziness and cowardice are the reasons why such a large part of mankind gladly remain minors all their lives, long after nature has freed them from external guidance. They are the reasons why it is so easy for others to set themselves up as guardians. It is so comfortable to be a minor. If I have a book that thinks for me, a pastor who acts as my conscience, a physician who prescribes my diet, and so on—then I have no need to exert myself. I have no need to think, if only I can pay; others will take care of that disagreeable business for me. Thus it is very difficult for the individual to work himself out of the nonage which has become almost second nature to him. He has even grown to like it, and is at first really incapable of using his own understanding because he has never been permitted to try it. Dogmas and formulas, these mechanical tools designed for reasonable use—or rather abuse— of his natural gifts, are the fetters of an everlasting nonage. The man who casts them off would make an uncertain leap over the narrowest ditch, because he is not used to such free movement. That is why there are only a few men who walk firmly, and who have emerged from nonage by cultivating their own minds. It is more nearly possible, however, for the public to enlighten itself; indeed, if it is only given freedom, enlightenment is almost inevitable. There will always be a few independent thinkers, even among the self- appointed guardians of the multitude. Once such men have thrown off the yoke of nonage, they will spread about them the spirit of a reasonable appreciation of man’s value and of his duty to think for himself. It is especially to be noted that the public which was earlier brought under the yoke by these men, afterwards forces these very guardians to remain in submission, if it is so incited by some of its guardians who are themselves incapable of any enlightenment. That shows how pernicious it is to implant prejudices: they will eventually revenge themselves upon their authors or their authors’ descendants. Therefore, a public can achieve enlightenment only slowly. A revolution may bring about the end of a personal despotism or of avaricious tyrannical oppression, but never a true reform of modes of thought. New prejudices will serve, in place of the old, as guide lines for the unthinking multitude. This enlightenment requires nothing but freedom— and the most innocent of all that may be called “freedom”: freedom to make public use of one’s reason in all matters. Now I hear the cry from all sides: “Do not argue!” The officer says: “Do not argue—drill!” The tax collector: “Do not argue—pay!” The pastor: “Do not argue—believe!” Only one ruler in the world says: “Argue as much as you please, but obey!” We find restrictions on freedom everywhere. But which restriction is harmful to enlightenment? Which restriction is innocent, and which advances enlightenment? I reply: the public use of one’s reason must be free at all times, and this alone can bring enlightenment to mankind.Q.Which of the following best captures the main idea of the passage?a)To highlight the perils of freedom without enlightenmentb)To trace the path from nonage to freedomc)To evaluate the attainment of enlightenmentd)To elucidate the factors behind EnlightenmentCorrect answer is option 'D'. Can you explain this answer? defined & explained in the simplest way possible. Besides giving the explanation of Direction For Question :Enlightenment is man’s emergence from his self- imposed nonage. Nonage is the inability to use one’s own understanding without another’s guidance. This nonage is self-imposed if its cause lies not in lack of understanding but in indecision and lack of courage to use one’s own mind without another’s guidance. Dare to know! (Sapere aude.) “Have the courage to use your own understanding,” is therefore the motto of the enlightenment. Laziness and cowardice are the reasons why such a large part of mankind gladly remain minors all their lives, long after nature has freed them from external guidance. They are the reasons why it is so easy for others to set themselves up as guardians. It is so comfortable to be a minor. If I have a book that thinks for me, a pastor who acts as my conscience, a physician who prescribes my diet, and so on—then I have no need to exert myself. I have no need to think, if only I can pay; others will take care of that disagreeable business for me. Thus it is very difficult for the individual to work himself out of the nonage which has become almost second nature to him. He has even grown to like it, and is at first really incapable of using his own understanding because he has never been permitted to try it. Dogmas and formulas, these mechanical tools designed for reasonable use—or rather abuse— of his natural gifts, are the fetters of an everlasting nonage. The man who casts them off would make an uncertain leap over the narrowest ditch, because he is not used to such free movement. That is why there are only a few men who walk firmly, and who have emerged from nonage by cultivating their own minds. It is more nearly possible, however, for the public to enlighten itself; indeed, if it is only given freedom, enlightenment is almost inevitable. There will always be a few independent thinkers, even among the self- appointed guardians of the multitude. Once such men have thrown off the yoke of nonage, they will spread about them the spirit of a reasonable appreciation of man’s value and of his duty to think for himself. It is especially to be noted that the public which was earlier brought under the yoke by these men, afterwards forces these very guardians to remain in submission, if it is so incited by some of its guardians who are themselves incapable of any enlightenment. That shows how pernicious it is to implant prejudices: they will eventually revenge themselves upon their authors or their authors’ descendants. Therefore, a public can achieve enlightenment only slowly. A revolution may bring about the end of a personal despotism or of avaricious tyrannical oppression, but never a true reform of modes of thought. New prejudices will serve, in place of the old, as guide lines for the unthinking multitude. This enlightenment requires nothing but freedom— and the most innocent of all that may be called “freedom”: freedom to make public use of one’s reason in all matters. Now I hear the cry from all sides: “Do not argue!” The officer says: “Do not argue—drill!” The tax collector: “Do not argue—pay!” The pastor: “Do not argue—believe!” Only one ruler in the world says: “Argue as much as you please, but obey!” We find restrictions on freedom everywhere. But which restriction is harmful to enlightenment? Which restriction is innocent, and which advances enlightenment? I reply: the public use of one’s reason must be free at all times, and this alone can bring enlightenment to mankind.Q.Which of the following best captures the main idea of the passage?a)To highlight the perils of freedom without enlightenmentb)To trace the path from nonage to freedomc)To evaluate the attainment of enlightenmentd)To elucidate the factors behind EnlightenmentCorrect answer is option 'D'. Can you explain this answer?, a detailed solution for Direction For Question :Enlightenment is man’s emergence from his self- imposed nonage. Nonage is the inability to use one’s own understanding without another’s guidance. This nonage is self-imposed if its cause lies not in lack of understanding but in indecision and lack of courage to use one’s own mind without another’s guidance. Dare to know! (Sapere aude.) “Have the courage to use your own understanding,” is therefore the motto of the enlightenment. Laziness and cowardice are the reasons why such a large part of mankind gladly remain minors all their lives, long after nature has freed them from external guidance. They are the reasons why it is so easy for others to set themselves up as guardians. It is so comfortable to be a minor. If I have a book that thinks for me, a pastor who acts as my conscience, a physician who prescribes my diet, and so on—then I have no need to exert myself. I have no need to think, if only I can pay; others will take care of that disagreeable business for me. Thus it is very difficult for the individual to work himself out of the nonage which has become almost second nature to him. He has even grown to like it, and is at first really incapable of using his own understanding because he has never been permitted to try it. Dogmas and formulas, these mechanical tools designed for reasonable use—or rather abuse— of his natural gifts, are the fetters of an everlasting nonage. The man who casts them off would make an uncertain leap over the narrowest ditch, because he is not used to such free movement. That is why there are only a few men who walk firmly, and who have emerged from nonage by cultivating their own minds. It is more nearly possible, however, for the public to enlighten itself; indeed, if it is only given freedom, enlightenment is almost inevitable. There will always be a few independent thinkers, even among the self- appointed guardians of the multitude. Once such men have thrown off the yoke of nonage, they will spread about them the spirit of a reasonable appreciation of man’s value and of his duty to think for himself. It is especially to be noted that the public which was earlier brought under the yoke by these men, afterwards forces these very guardians to remain in submission, if it is so incited by some of its guardians who are themselves incapable of any enlightenment. That shows how pernicious it is to implant prejudices: they will eventually revenge themselves upon their authors or their authors’ descendants. Therefore, a public can achieve enlightenment only slowly. A revolution may bring about the end of a personal despotism or of avaricious tyrannical oppression, but never a true reform of modes of thought. New prejudices will serve, in place of the old, as guide lines for the unthinking multitude. This enlightenment requires nothing but freedom— and the most innocent of all that may be called “freedom”: freedom to make public use of one’s reason in all matters. Now I hear the cry from all sides: “Do not argue!” The officer says: “Do not argue—drill!” The tax collector: “Do not argue—pay!” The pastor: “Do not argue—believe!” Only one ruler in the world says: “Argue as much as you please, but obey!” We find restrictions on freedom everywhere. But which restriction is harmful to enlightenment? Which restriction is innocent, and which advances enlightenment? I reply: the public use of one’s reason must be free at all times, and this alone can bring enlightenment to mankind.Q.Which of the following best captures the main idea of the passage?a)To highlight the perils of freedom without enlightenmentb)To trace the path from nonage to freedomc)To evaluate the attainment of enlightenmentd)To elucidate the factors behind EnlightenmentCorrect answer is option 'D'. Can you explain this answer? has been provided alongside types of Direction For Question :Enlightenment is man’s emergence from his self- imposed nonage. Nonage is the inability to use one’s own understanding without another’s guidance. This nonage is self-imposed if its cause lies not in lack of understanding but in indecision and lack of courage to use one’s own mind without another’s guidance. Dare to know! (Sapere aude.) “Have the courage to use your own understanding,” is therefore the motto of the enlightenment. Laziness and cowardice are the reasons why such a large part of mankind gladly remain minors all their lives, long after nature has freed them from external guidance. They are the reasons why it is so easy for others to set themselves up as guardians. It is so comfortable to be a minor. If I have a book that thinks for me, a pastor who acts as my conscience, a physician who prescribes my diet, and so on—then I have no need to exert myself. I have no need to think, if only I can pay; others will take care of that disagreeable business for me. Thus it is very difficult for the individual to work himself out of the nonage which has become almost second nature to him. He has even grown to like it, and is at first really incapable of using his own understanding because he has never been permitted to try it. Dogmas and formulas, these mechanical tools designed for reasonable use—or rather abuse— of his natural gifts, are the fetters of an everlasting nonage. The man who casts them off would make an uncertain leap over the narrowest ditch, because he is not used to such free movement. That is why there are only a few men who walk firmly, and who have emerged from nonage by cultivating their own minds. It is more nearly possible, however, for the public to enlighten itself; indeed, if it is only given freedom, enlightenment is almost inevitable. There will always be a few independent thinkers, even among the self- appointed guardians of the multitude. Once such men have thrown off the yoke of nonage, they will spread about them the spirit of a reasonable appreciation of man’s value and of his duty to think for himself. It is especially to be noted that the public which was earlier brought under the yoke by these men, afterwards forces these very guardians to remain in submission, if it is so incited by some of its guardians who are themselves incapable of any enlightenment. That shows how pernicious it is to implant prejudices: they will eventually revenge themselves upon their authors or their authors’ descendants. Therefore, a public can achieve enlightenment only slowly. A revolution may bring about the end of a personal despotism or of avaricious tyrannical oppression, but never a true reform of modes of thought. New prejudices will serve, in place of the old, as guide lines for the unthinking multitude. This enlightenment requires nothing but freedom— and the most innocent of all that may be called “freedom”: freedom to make public use of one’s reason in all matters. Now I hear the cry from all sides: “Do not argue!” The officer says: “Do not argue—drill!” The tax collector: “Do not argue—pay!” The pastor: “Do not argue—believe!” Only one ruler in the world says: “Argue as much as you please, but obey!” We find restrictions on freedom everywhere. But which restriction is harmful to enlightenment? Which restriction is innocent, and which advances enlightenment? I reply: the public use of one’s reason must be free at all times, and this alone can bring enlightenment to mankind.Q.Which of the following best captures the main idea of the passage?a)To highlight the perils of freedom without enlightenmentb)To trace the path from nonage to freedomc)To evaluate the attainment of enlightenmentd)To elucidate the factors behind EnlightenmentCorrect answer is option 'D'. Can you explain this answer? theory, EduRev gives you an ample number of questions to practice Direction For Question :Enlightenment is man’s emergence from his self- imposed nonage. Nonage is the inability to use one’s own understanding without another’s guidance. This nonage is self-imposed if its cause lies not in lack of understanding but in indecision and lack of courage to use one’s own mind without another’s guidance. Dare to know! (Sapere aude.) “Have the courage to use your own understanding,” is therefore the motto of the enlightenment. Laziness and cowardice are the reasons why such a large part of mankind gladly remain minors all their lives, long after nature has freed them from external guidance. They are the reasons why it is so easy for others to set themselves up as guardians. It is so comfortable to be a minor. If I have a book that thinks for me, a pastor who acts as my conscience, a physician who prescribes my diet, and so on—then I have no need to exert myself. I have no need to think, if only I can pay; others will take care of that disagreeable business for me. Thus it is very difficult for the individual to work himself out of the nonage which has become almost second nature to him. He has even grown to like it, and is at first really incapable of using his own understanding because he has never been permitted to try it. Dogmas and formulas, these mechanical tools designed for reasonable use—or rather abuse— of his natural gifts, are the fetters of an everlasting nonage. The man who casts them off would make an uncertain leap over the narrowest ditch, because he is not used to such free movement. That is why there are only a few men who walk firmly, and who have emerged from nonage by cultivating their own minds. It is more nearly possible, however, for the public to enlighten itself; indeed, if it is only given freedom, enlightenment is almost inevitable. There will always be a few independent thinkers, even among the self- appointed guardians of the multitude. Once such men have thrown off the yoke of nonage, they will spread about them the spirit of a reasonable appreciation of man’s value and of his duty to think for himself. It is especially to be noted that the public which was earlier brought under the yoke by these men, afterwards forces these very guardians to remain in submission, if it is so incited by some of its guardians who are themselves incapable of any enlightenment. That shows how pernicious it is to implant prejudices: they will eventually revenge themselves upon their authors or their authors’ descendants. Therefore, a public can achieve enlightenment only slowly. A revolution may bring about the end of a personal despotism or of avaricious tyrannical oppression, but never a true reform of modes of thought. New prejudices will serve, in place of the old, as guide lines for the unthinking multitude. This enlightenment requires nothing but freedom— and the most innocent of all that may be called “freedom”: freedom to make public use of one’s reason in all matters. Now I hear the cry from all sides: “Do not argue!” The officer says: “Do not argue—drill!” The tax collector: “Do not argue—pay!” The pastor: “Do not argue—believe!” Only one ruler in the world says: “Argue as much as you please, but obey!” We find restrictions on freedom everywhere. But which restriction is harmful to enlightenment? Which restriction is innocent, and which advances enlightenment? I reply: the public use of one’s reason must be free at all times, and this alone can bring enlightenment to mankind.Q.Which of the following best captures the main idea of the passage?a)To highlight the perils of freedom without enlightenmentb)To trace the path from nonage to freedomc)To evaluate the attainment of enlightenmentd)To elucidate the factors behind EnlightenmentCorrect answer is option 'D'. Can you explain this answer? tests, examples and also practice CAT tests.
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