Question Description
Directions: Read the Passage carefully and answer the question as follow.What does laughter mean? What common ground can we find between the grimace of a merry-andrew, a play upon words, an equivocal situation in a burlesque and a scene of high comedy? What method of distillation will yield us invariably the same essence from which so many different products borrow either their obtrusive odour or their delicate perfume? Our excuse for attacking the problem in our turn must lie in the fact that we shall not aim at imprisoning the comic spirit within a definition. We regard it, above all, as a living thing. However trivial it may be, we shall treat it with the respect due to life. We shall confine ourselves to watching it grow and expand. We shall disdain nothing we have seen. We may gain from this prolonged contact, for the matter of that, something more flexible than an abstract definition—a practical, intimate acquaintance, such as springs from a long companionship. And we may also find that, unintentionally, we have made an acquaintance that is useful.For the comic spirit has logic of its own, even in its wildest eccentricities. It has a method in its madness. It dreams, I admit, but it conjures up, in its dreams, visions that are at once accepted and understood by the whole of a social group. Can it then fail to throw light for us on the way that human imagination works, and more particularly social, collective, and popular imagination? Begotten of real life and akin to art, should it not also have something of its own to tell us about art and life?The comic does not exist outside the plain of what is strictly ‘Human’. A landscape may be beautiful, charming and sublime, or insignificant and ugly; it will never be laughable. You may laugh at an animal, but only because you have detected in it some human attitude or expression. You may laugh at a hat, but what you are making fun of, in this case, is not the piece of felt or straw, but the shape that men have given it—the human caprice whose mould it has assumed. It is strange that so important a fact, and such a simple one too, has not attracted to a greater degree the attention of philosophers. Several have defined man as “an animal which laughs.” They might equally well have defined him as an animal which is laughed at; for if any other animal, or some lifeless object, produces the same effect, it is always because of some resemblance to man, of the stamp he gives it or the use he puts it to.Q.Why does the author refer to man as an animal that is laughed at?a)Because most funny incidents involve humans.b)Because all funny events, even ones connected with animals or inanimate objects, basically link back to humans.c)Because humans are the only species that is capable of laughter.d)Because laughter is a living entity and so are humans.e)Because other animals also laugh at man.Correct answer is option 'B'. Can you explain this answer? for GMAT 2024 is part of GMAT preparation. The Question and answers have been prepared according to the GMAT exam syllabus. Information about Directions: Read the Passage carefully and answer the question as follow.What does laughter mean? What common ground can we find between the grimace of a merry-andrew, a play upon words, an equivocal situation in a burlesque and a scene of high comedy? What method of distillation will yield us invariably the same essence from which so many different products borrow either their obtrusive odour or their delicate perfume? Our excuse for attacking the problem in our turn must lie in the fact that we shall not aim at imprisoning the comic spirit within a definition. We regard it, above all, as a living thing. However trivial it may be, we shall treat it with the respect due to life. We shall confine ourselves to watching it grow and expand. We shall disdain nothing we have seen. We may gain from this prolonged contact, for the matter of that, something more flexible than an abstract definition—a practical, intimate acquaintance, such as springs from a long companionship. And we may also find that, unintentionally, we have made an acquaintance that is useful.For the comic spirit has logic of its own, even in its wildest eccentricities. It has a method in its madness. It dreams, I admit, but it conjures up, in its dreams, visions that are at once accepted and understood by the whole of a social group. Can it then fail to throw light for us on the way that human imagination works, and more particularly social, collective, and popular imagination? Begotten of real life and akin to art, should it not also have something of its own to tell us about art and life?The comic does not exist outside the plain of what is strictly ‘Human’. A landscape may be beautiful, charming and sublime, or insignificant and ugly; it will never be laughable. You may laugh at an animal, but only because you have detected in it some human attitude or expression. You may laugh at a hat, but what you are making fun of, in this case, is not the piece of felt or straw, but the shape that men have given it—the human caprice whose mould it has assumed. It is strange that so important a fact, and such a simple one too, has not attracted to a greater degree the attention of philosophers. Several have defined man as “an animal which laughs.” They might equally well have defined him as an animal which is laughed at; for if any other animal, or some lifeless object, produces the same effect, it is always because of some resemblance to man, of the stamp he gives it or the use he puts it to.Q.Why does the author refer to man as an animal that is laughed at?a)Because most funny incidents involve humans.b)Because all funny events, even ones connected with animals or inanimate objects, basically link back to humans.c)Because humans are the only species that is capable of laughter.d)Because laughter is a living entity and so are humans.e)Because other animals also laugh at man.Correct answer is option 'B'. Can you explain this answer? covers all topics & solutions for GMAT 2024 Exam. Find important definitions, questions, meanings, examples, exercises and tests below for Directions: Read the Passage carefully and answer the question as follow.What does laughter mean? What common ground can we find between the grimace of a merry-andrew, a play upon words, an equivocal situation in a burlesque and a scene of high comedy? What method of distillation will yield us invariably the same essence from which so many different products borrow either their obtrusive odour or their delicate perfume? Our excuse for attacking the problem in our turn must lie in the fact that we shall not aim at imprisoning the comic spirit within a definition. We regard it, above all, as a living thing. However trivial it may be, we shall treat it with the respect due to life. We shall confine ourselves to watching it grow and expand. We shall disdain nothing we have seen. We may gain from this prolonged contact, for the matter of that, something more flexible than an abstract definition—a practical, intimate acquaintance, such as springs from a long companionship. And we may also find that, unintentionally, we have made an acquaintance that is useful.For the comic spirit has logic of its own, even in its wildest eccentricities. It has a method in its madness. It dreams, I admit, but it conjures up, in its dreams, visions that are at once accepted and understood by the whole of a social group. Can it then fail to throw light for us on the way that human imagination works, and more particularly social, collective, and popular imagination? Begotten of real life and akin to art, should it not also have something of its own to tell us about art and life?The comic does not exist outside the plain of what is strictly ‘Human’. A landscape may be beautiful, charming and sublime, or insignificant and ugly; it will never be laughable. You may laugh at an animal, but only because you have detected in it some human attitude or expression. You may laugh at a hat, but what you are making fun of, in this case, is not the piece of felt or straw, but the shape that men have given it—the human caprice whose mould it has assumed. It is strange that so important a fact, and such a simple one too, has not attracted to a greater degree the attention of philosophers. Several have defined man as “an animal which laughs.” They might equally well have defined him as an animal which is laughed at; for if any other animal, or some lifeless object, produces the same effect, it is always because of some resemblance to man, of the stamp he gives it or the use he puts it to.Q.Why does the author refer to man as an animal that is laughed at?a)Because most funny incidents involve humans.b)Because all funny events, even ones connected with animals or inanimate objects, basically link back to humans.c)Because humans are the only species that is capable of laughter.d)Because laughter is a living entity and so are humans.e)Because other animals also laugh at man.Correct answer is option 'B'. Can you explain this answer?.

Solutions for Directions: Read the Passage carefully and answer the question as follow.What does laughter mean? What common ground can we find between the grimace of a merry-andrew, a play upon words, an equivocal situation in a burlesque and a scene of high comedy? What method of distillation will yield us invariably the same essence from which so many different products borrow either their obtrusive odour or their delicate perfume? Our excuse for attacking the problem in our turn must lie in the fact that we shall not aim at imprisoning the comic spirit within a definition. We regard it, above all, as a living thing. However trivial it may be, we shall treat it with the respect due to life. We shall confine ourselves to watching it grow and expand. We shall disdain nothing we have seen. We may gain from this prolonged contact, for the matter of that, something more flexible than an abstract definition—a practical, intimate acquaintance, such as springs from a long companionship. And we may also find that, unintentionally, we have made an acquaintance that is useful.For the comic spirit has logic of its own, even in its wildest eccentricities. It has a method in its madness. It dreams, I admit, but it conjures up, in its dreams, visions that are at once accepted and understood by the whole of a social group. Can it then fail to throw light for us on the way that human imagination works, and more particularly social, collective, and popular imagination? Begotten of real life and akin to art, should it not also have something of its own to tell us about art and life?The comic does not exist outside the plain of what is strictly ‘Human’. A landscape may be beautiful, charming and sublime, or insignificant and ugly; it will never be laughable. You may laugh at an animal, but only because you have detected in it some human attitude or expression. You may laugh at a hat, but what you are making fun of, in this case, is not the piece of felt or straw, but the shape that men have given it—the human caprice whose mould it has assumed. It is strange that so important a fact, and such a simple one too, has not attracted to a greater degree the attention of philosophers. Several have defined man as “an animal which laughs.” They might equally well have defined him as an animal which is laughed at; for if any other animal, or some lifeless object, produces the same effect, it is always because of some resemblance to man, of the stamp he gives it or the use he puts it to.Q.Why does the author refer to man as an animal that is laughed at?a)Because most funny incidents involve humans.b)Because all funny events, even ones connected with animals or inanimate objects, basically link back to humans.c)Because humans are the only species that is capable of laughter.d)Because laughter is a living entity and so are humans.e)Because other animals also laugh at man.Correct answer is option 'B'. Can you explain this answer? in English & in Hindi are available as part of our courses for GMAT. Download more important topics, notes, lectures and mock test series for GMAT Exam by signing up for free.

Here you can find the meaning of Directions: Read the Passage carefully and answer the question as follow.What does laughter mean? What common ground can we find between the grimace of a merry-andrew, a play upon words, an equivocal situation in a burlesque and a scene of high comedy? What method of distillation will yield us invariably the same essence from which so many different products borrow either their obtrusive odour or their delicate perfume? Our excuse for attacking the problem in our turn must lie in the fact that we shall not aim at imprisoning the comic spirit within a definition. We regard it, above all, as a living thing. However trivial it may be, we shall treat it with the respect due to life. We shall confine ourselves to watching it grow and expand. We shall disdain nothing we have seen. We may gain from this prolonged contact, for the matter of that, something more flexible than an abstract definition—a practical, intimate acquaintance, such as springs from a long companionship. And we may also find that, unintentionally, we have made an acquaintance that is useful.For the comic spirit has logic of its own, even in its wildest eccentricities. It has a method in its madness. It dreams, I admit, but it conjures up, in its dreams, visions that are at once accepted and understood by the whole of a social group. Can it then fail to throw light for us on the way that human imagination works, and more particularly social, collective, and popular imagination? Begotten of real life and akin to art, should it not also have something of its own to tell us about art and life?The comic does not exist outside the plain of what is strictly ‘Human’. A landscape may be beautiful, charming and sublime, or insignificant and ugly; it will never be laughable. You may laugh at an animal, but only because you have detected in it some human attitude or expression. You may laugh at a hat, but what you are making fun of, in this case, is not the piece of felt or straw, but the shape that men have given it—the human caprice whose mould it has assumed. It is strange that so important a fact, and such a simple one too, has not attracted to a greater degree the attention of philosophers. Several have defined man as “an animal which laughs.” They might equally well have defined him as an animal which is laughed at; for if any other animal, or some lifeless object, produces the same effect, it is always because of some resemblance to man, of the stamp he gives it or the use he puts it to.Q.Why does the author refer to man as an animal that is laughed at?a)Because most funny incidents involve humans.b)Because all funny events, even ones connected with animals or inanimate objects, basically link back to humans.c)Because humans are the only species that is capable of laughter.d)Because laughter is a living entity and so are humans.e)Because other animals also laugh at man.Correct answer is option 'B'. Can you explain this answer? defined & explained in the simplest way possible. Besides giving the explanation of Directions: Read the Passage carefully and answer the question as follow.What does laughter mean? What common ground can we find between the grimace of a merry-andrew, a play upon words, an equivocal situation in a burlesque and a scene of high comedy? What method of distillation will yield us invariably the same essence from which so many different products borrow either their obtrusive odour or their delicate perfume? Our excuse for attacking the problem in our turn must lie in the fact that we shall not aim at imprisoning the comic spirit within a definition. We regard it, above all, as a living thing. However trivial it may be, we shall treat it with the respect due to life. We shall confine ourselves to watching it grow and expand. We shall disdain nothing we have seen. We may gain from this prolonged contact, for the matter of that, something more flexible than an abstract definition—a practical, intimate acquaintance, such as springs from a long companionship. And we may also find that, unintentionally, we have made an acquaintance that is useful.For the comic spirit has logic of its own, even in its wildest eccentricities. It has a method in its madness. It dreams, I admit, but it conjures up, in its dreams, visions that are at once accepted and understood by the whole of a social group. Can it then fail to throw light for us on the way that human imagination works, and more particularly social, collective, and popular imagination? Begotten of real life and akin to art, should it not also have something of its own to tell us about art and life?The comic does not exist outside the plain of what is strictly ‘Human’. A landscape may be beautiful, charming and sublime, or insignificant and ugly; it will never be laughable. You may laugh at an animal, but only because you have detected in it some human attitude or expression. You may laugh at a hat, but what you are making fun of, in this case, is not the piece of felt or straw, but the shape that men have given it—the human caprice whose mould it has assumed. It is strange that so important a fact, and such a simple one too, has not attracted to a greater degree the attention of philosophers. Several have defined man as “an animal which laughs.” They might equally well have defined him as an animal which is laughed at; for if any other animal, or some lifeless object, produces the same effect, it is always because of some resemblance to man, of the stamp he gives it or the use he puts it to.Q.Why does the author refer to man as an animal that is laughed at?a)Because most funny incidents involve humans.b)Because all funny events, even ones connected with animals or inanimate objects, basically link back to humans.c)Because humans are the only species that is capable of laughter.d)Because laughter is a living entity and so are humans.e)Because other animals also laugh at man.Correct answer is option 'B'. Can you explain this answer?, a detailed solution for Directions: Read the Passage carefully and answer the question as follow.What does laughter mean? What common ground can we find between the grimace of a merry-andrew, a play upon words, an equivocal situation in a burlesque and a scene of high comedy? What method of distillation will yield us invariably the same essence from which so many different products borrow either their obtrusive odour or their delicate perfume? Our excuse for attacking the problem in our turn must lie in the fact that we shall not aim at imprisoning the comic spirit within a definition. We regard it, above all, as a living thing. However trivial it may be, we shall treat it with the respect due to life. We shall confine ourselves to watching it grow and expand. We shall disdain nothing we have seen. We may gain from this prolonged contact, for the matter of that, something more flexible than an abstract definition—a practical, intimate acquaintance, such as springs from a long companionship. And we may also find that, unintentionally, we have made an acquaintance that is useful.For the comic spirit has logic of its own, even in its wildest eccentricities. It has a method in its madness. It dreams, I admit, but it conjures up, in its dreams, visions that are at once accepted and understood by the whole of a social group. Can it then fail to throw light for us on the way that human imagination works, and more particularly social, collective, and popular imagination? Begotten of real life and akin to art, should it not also have something of its own to tell us about art and life?The comic does not exist outside the plain of what is strictly ‘Human’. A landscape may be beautiful, charming and sublime, or insignificant and ugly; it will never be laughable. You may laugh at an animal, but only because you have detected in it some human attitude or expression. You may laugh at a hat, but what you are making fun of, in this case, is not the piece of felt or straw, but the shape that men have given it—the human caprice whose mould it has assumed. It is strange that so important a fact, and such a simple one too, has not attracted to a greater degree the attention of philosophers. Several have defined man as “an animal which laughs.” They might equally well have defined him as an animal which is laughed at; for if any other animal, or some lifeless object, produces the same effect, it is always because of some resemblance to man, of the stamp he gives it or the use he puts it to.Q.Why does the author refer to man as an animal that is laughed at?a)Because most funny incidents involve humans.b)Because all funny events, even ones connected with animals or inanimate objects, basically link back to humans.c)Because humans are the only species that is capable of laughter.d)Because laughter is a living entity and so are humans.e)Because other animals also laugh at man.Correct answer is option 'B'. Can you explain this answer? has been provided alongside types of Directions: Read the Passage carefully and answer the question as follow.What does laughter mean? What common ground can we find between the grimace of a merry-andrew, a play upon words, an equivocal situation in a burlesque and a scene of high comedy? What method of distillation will yield us invariably the same essence from which so many different products borrow either their obtrusive odour or their delicate perfume? Our excuse for attacking the problem in our turn must lie in the fact that we shall not aim at imprisoning the comic spirit within a definition. We regard it, above all, as a living thing. However trivial it may be, we shall treat it with the respect due to life. We shall confine ourselves to watching it grow and expand. We shall disdain nothing we have seen. We may gain from this prolonged contact, for the matter of that, something more flexible than an abstract definition—a practical, intimate acquaintance, such as springs from a long companionship. And we may also find that, unintentionally, we have made an acquaintance that is useful.For the comic spirit has logic of its own, even in its wildest eccentricities. It has a method in its madness. It dreams, I admit, but it conjures up, in its dreams, visions that are at once accepted and understood by the whole of a social group. Can it then fail to throw light for us on the way that human imagination works, and more particularly social, collective, and popular imagination? Begotten of real life and akin to art, should it not also have something of its own to tell us about art and life?The comic does not exist outside the plain of what is strictly ‘Human’. A landscape may be beautiful, charming and sublime, or insignificant and ugly; it will never be laughable. You may laugh at an animal, but only because you have detected in it some human attitude or expression. You may laugh at a hat, but what you are making fun of, in this case, is not the piece of felt or straw, but the shape that men have given it—the human caprice whose mould it has assumed. It is strange that so important a fact, and such a simple one too, has not attracted to a greater degree the attention of philosophers. Several have defined man as “an animal which laughs.” They might equally well have defined him as an animal which is laughed at; for if any other animal, or some lifeless object, produces the same effect, it is always because of some resemblance to man, of the stamp he gives it or the use he puts it to.Q.Why does the author refer to man as an animal that is laughed at?a)Because most funny incidents involve humans.b)Because all funny events, even ones connected with animals or inanimate objects, basically link back to humans.c)Because humans are the only species that is capable of laughter.d)Because laughter is a living entity and so are humans.e)Because other animals also laugh at man.Correct answer is option 'B'. Can you explain this answer? theory, EduRev gives you an ample number of questions to practice Directions: Read the Passage carefully and answer the question as follow.What does laughter mean? What common ground can we find between the grimace of a merry-andrew, a play upon words, an equivocal situation in a burlesque and a scene of high comedy? What method of distillation will yield us invariably the same essence from which so many different products borrow either their obtrusive odour or their delicate perfume? Our excuse for attacking the problem in our turn must lie in the fact that we shall not aim at imprisoning the comic spirit within a definition. We regard it, above all, as a living thing. However trivial it may be, we shall treat it with the respect due to life. We shall confine ourselves to watching it grow and expand. We shall disdain nothing we have seen. We may gain from this prolonged contact, for the matter of that, something more flexible than an abstract definition—a practical, intimate acquaintance, such as springs from a long companionship. And we may also find that, unintentionally, we have made an acquaintance that is useful.For the comic spirit has logic of its own, even in its wildest eccentricities. It has a method in its madness. It dreams, I admit, but it conjures up, in its dreams, visions that are at once accepted and understood by the whole of a social group. Can it then fail to throw light for us on the way that human imagination works, and more particularly social, collective, and popular imagination? Begotten of real life and akin to art, should it not also have something of its own to tell us about art and life?The comic does not exist outside the plain of what is strictly ‘Human’. A landscape may be beautiful, charming and sublime, or insignificant and ugly; it will never be laughable. You may laugh at an animal, but only because you have detected in it some human attitude or expression. You may laugh at a hat, but what you are making fun of, in this case, is not the piece of felt or straw, but the shape that men have given it—the human caprice whose mould it has assumed. It is strange that so important a fact, and such a simple one too, has not attracted to a greater degree the attention of philosophers. Several have defined man as “an animal which laughs.” They might equally well have defined him as an animal which is laughed at; for if any other animal, or some lifeless object, produces the same effect, it is always because of some resemblance to man, of the stamp he gives it or the use he puts it to.Q.Why does the author refer to man as an animal that is laughed at?a)Because most funny incidents involve humans.b)Because all funny events, even ones connected with animals or inanimate objects, basically link back to humans.c)Because humans are the only species that is capable of laughter.d)Because laughter is a living entity and so are humans.e)Because other animals also laugh at man.Correct answer is option 'B'. Can you explain this answer? tests, examples and also practice GMAT tests.