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Question is based on the following passage.
This passage is adapted from Virginia Woolf, Three Guineas. ©1938 by Harcourt, Inc. Here, Woolf considers the situation of women in English society.
This passage is adapted from Virginia Woolf, Three Guineas. ©1938 by Harcourt, Inc. Here, Woolf considers the situation of women in English society.
Close at hand is a bridge over the River Thames,
an admirable vantage ground for us to make a
survey. The river flows beneath; barges pass, laden
with timber, bursting with corn; there on one side are
5 the domes and spires of the city; on the other,
Westminster and the Houses of Parliament. It is a
place to stand on by the hour, dreaming. But not
now. Now we are pressed for time. Now we are here
to consider facts; now we must fix our eyes upon the
10 procession—the procession of the sons of educated
men.
There they go, our brothers who have been
educated at public schools and universities,
mounting those steps, passing in and out of those
15 doors, ascending those pulpits, preaching, teaching,
administering justice, practising medicine,
transacting business, making money. It is a solemn
sight always—a procession, like a caravanserai
crossing a desert. . . . But now, for the past twenty
20 years or so, it is no longer a sight merely, a
photograph, or fresco scrawled upon the walls of
time, at which we can look with merely an esthetic
appreciation. For there, trapesing along at the tail
end of the procession, we go ourselves. And that
25 makes a difference. We who have looked so long at
the pageant in books, or from a curtained window
watched educated men leaving the house at about
nine-thirty to go to an office, returning to the house
at about six-thirty from an office, need look passively
30 no longer. We too can leave the house, can mount
those steps, pass in and out of those doors,... make
money, administer justice. . . . We who now agitate
these humble pens may in another century or two
speak from a pulpit. Nobody will dare contradict us
35 then; we shall be the mouthpieces of the divine
spirit—a solemn thought, is it not? Who can say
whether, as time goes on, we may not dress in
military uniform, with gold lace on our breasts,
swords at our sides, and something like the old
40 family coal-scuttle on our heads, save that that
venerable object was never decorated with plumes of
white horsehair. You laugh—indeed the shadow of
the private house still makes those dresses look a
little queer. We have worn private clothes so
45 long. . . . But we have not come here to laugh, or to
talk of fashions—men’s and women’s. We are here,
on the bridge, to ask ourselves certain questions.
And they are very important questions; and we have
very little time in which to answer them. The
50 questions that we have to ask and to answer about
that procession during this moment of transition are
so important that they may well change the lives of
all men and women for ever. For we have to ask
ourselves, here and now, do we wish to join that
55 procession, or don’t we? On what terms shall we join
that procession? Above all, where is it leading us, the
procession of educated men? The moment is short; it
may last five years; ten years, or perhaps only a
matter of a few months longer.... But, you will
60 object, you have no time to think; you have your
battles to fight, your rent to pay, your bazaars to
organize. That excuse shall not serve you, Madam.
As you know from your own experience, and there
are facts that prove it, the daughters of educated men
65 have always done their thinking from hand to
mouth; not under green lamps at study tables in the
cloisters of secluded colleges. They have thought
while they stirred the pot, while they rocked the
cradle. It was thus that they won us the right to our
70 brand-new sixpence. It falls to us now to go on
thinking; how are we to spend that sixpence? Think
we must. Let us think in offices; in omnibuses; while
we are standing in the crowd watching Coronations
and Lord Mayor’s Shows; let us think . . . in the
75 gallery of the House of Commons; in the Law Courts;
let us think at baptisms and marriages and funerals.
Let us never cease from thinking—what is this
“civilization” in which we find ourselves? What are
these ceremonies and why should we take part in
80 them? What are these professions and why
should we make money out of them? Where in
short is it leading us, the procession of the sons of
educated men?
an admirable vantage ground for us to make a
survey. The river flows beneath; barges pass, laden
with timber, bursting with corn; there on one side are
5 the domes and spires of the city; on the other,
Westminster and the Houses of Parliament. It is a
place to stand on by the hour, dreaming. But not
now. Now we are pressed for time. Now we are here
to consider facts; now we must fix our eyes upon the
10 procession—the procession of the sons of educated
men.
There they go, our brothers who have been
educated at public schools and universities,
mounting those steps, passing in and out of those
15 doors, ascending those pulpits, preaching, teaching,
administering justice, practising medicine,
transacting business, making money. It is a solemn
sight always—a procession, like a caravanserai
crossing a desert. . . . But now, for the past twenty
20 years or so, it is no longer a sight merely, a
photograph, or fresco scrawled upon the walls of
time, at which we can look with merely an esthetic
appreciation. For there, trapesing along at the tail
end of the procession, we go ourselves. And that
25 makes a difference. We who have looked so long at
the pageant in books, or from a curtained window
watched educated men leaving the house at about
nine-thirty to go to an office, returning to the house
at about six-thirty from an office, need look passively
30 no longer. We too can leave the house, can mount
those steps, pass in and out of those doors,... make
money, administer justice. . . . We who now agitate
these humble pens may in another century or two
speak from a pulpit. Nobody will dare contradict us
35 then; we shall be the mouthpieces of the divine
spirit—a solemn thought, is it not? Who can say
whether, as time goes on, we may not dress in
military uniform, with gold lace on our breasts,
swords at our sides, and something like the old
40 family coal-scuttle on our heads, save that that
venerable object was never decorated with plumes of
white horsehair. You laugh—indeed the shadow of
the private house still makes those dresses look a
little queer. We have worn private clothes so
45 long. . . . But we have not come here to laugh, or to
talk of fashions—men’s and women’s. We are here,
on the bridge, to ask ourselves certain questions.
And they are very important questions; and we have
very little time in which to answer them. The
50 questions that we have to ask and to answer about
that procession during this moment of transition are
so important that they may well change the lives of
all men and women for ever. For we have to ask
ourselves, here and now, do we wish to join that
55 procession, or don’t we? On what terms shall we join
that procession? Above all, where is it leading us, the
procession of educated men? The moment is short; it
may last five years; ten years, or perhaps only a
matter of a few months longer.... But, you will
60 object, you have no time to think; you have your
battles to fight, your rent to pay, your bazaars to
organize. That excuse shall not serve you, Madam.
As you know from your own experience, and there
are facts that prove it, the daughters of educated men
65 have always done their thinking from hand to
mouth; not under green lamps at study tables in the
cloisters of secluded colleges. They have thought
while they stirred the pot, while they rocked the
cradle. It was thus that they won us the right to our
70 brand-new sixpence. It falls to us now to go on
thinking; how are we to spend that sixpence? Think
we must. Let us think in offices; in omnibuses; while
we are standing in the crowd watching Coronations
and Lord Mayor’s Shows; let us think . . . in the
75 gallery of the House of Commons; in the Law Courts;
let us think at baptisms and marriages and funerals.
Let us never cease from thinking—what is this
“civilization” in which we find ourselves? What are
these ceremonies and why should we take part in
80 them? What are these professions and why
should we make money out of them? Where in
short is it leading us, the procession of the sons of
educated men?
Q. The central claim of the passage is that
- a)educated women face a decision about how to engage with existing institutions.
- b)women can have positions of influence in English society only if they give up some of their traditional roles.
- c)the male monopoly on power in English society has had grave and continuing effects.
- d)the entry of educated women into positions of power traditionally held by men will transform those positions.
Correct answer is option 'A'. Can you explain this answer?
Most Upvoted Answer
Question is based on the following passage.This passage is adapted fro...
Choice A is the best answer. Throughout the passage, Woolf advocates for more women to engage with existing institutions by joining the workforce: “We too can leave the house, can mount those steps [to an office], pass in and out of those doors, . . . make money, administer justice . . .” (lines 30-32). Woolf tells educated women that they are at a “moment of transition” (line 51) where they must consider their future role in the workforce. Choice B is incorrect because even though Woolf mentions women’s traditional roles (lines 68-69: “while they stirred the pot, while they rocked the cradle”), she does not suggest that women will have to give up these traditional roles to gain positions of influence. Choice C is incorrect because though Woolf wonders how “the procession of the sons of educated men” impacts women’s roles, she does not argue that this male-dominated society has had grave and continuing effects. Choice D is incorrect because while Woolf suggests educated women can hold positions currently held by men, she does not suggest that women’s entry into positions of power will change those positions.
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Question is based on the following passage.This passage is adapted from Virginia Woolf, Three Guineas. ©1938 by Harcourt, Inc. Here, Woolf considers the situation of women in English society.Close at hand is a bridge over the River Thames,an admirable vantage ground for us to make asurvey. The river flows beneath; barges pass, ladenwith timber, bursting with corn; there on one side are5 the domes and spires of the city; on the other,Westminster and the Houses of Parliament. It is aplace to stand on by the hour, dreaming. But notnow. Now we are pressed for time. Now we are hereto consider facts; now we must fix our eyes upon the10 procession—the procession of the sons of educatedmen.There they go, our brothers who have beeneducated at public schools and universities,mounting those steps, passing in and out of those15 doors, ascending those pulpits, preaching, teaching,administering justice, practising medicine,transacting business, making money. It is a solemnsight always—a procession, like a caravanseraicrossing a desert. . . . But now, for the past twenty20 years or so, it is no longer a sight merely, aphotograph, or fresco scrawled upon the walls oftime, at which we can look with merely an estheticappreciation. For there, trapesing along at the tailend of the procession, we go ourselves. And that25makes a difference. We who have looked so long atthe pageant in books, or from a curtained windowwatched educated men leaving the house at aboutnine-thirty to go to an office, returning to the houseat about six-thirty from an office, need look passively30 no longer. We too can leave the house, can mountthose steps, pass in and out of those doors,... makemoney, administer justice. . . . We who now agitatethese humble pens may in another century or twospeak from a pulpit. Nobody will dare contradict us35then; we shall be the mouthpieces of the divinespirit—a solemn thought, is it not? Who can saywhether, as time goes on, we may not dress inmilitary uniform, with gold lace on our breasts,swords at our sides, and something like the old40 family coal-scuttle on our heads, save that thatvenerable object was never decorated with plumes ofwhite horsehair. You laugh—indeed the shadow ofthe private house still makes those dresses look alittle queer. We have worn private clothes so45 long. . . . But we have not come here to laugh, or totalk of fashions—men’s and women’s. We are here,on the bridge, to ask ourselves certain questions.And they are very important questions; and we havevery little time in which to answer them. The50 questions that we have to ask and to answer aboutthat procession during this moment of transition areso important that they may well change the lives ofall men and women for ever. For we have to askourselves, here and now, do we wish to join that55procession, or don’t we? On what terms shall we jointhat procession? Above all, where is it leading us, theprocession of educated men? The moment is short; itmay last five years; ten years, or perhaps only amatter of a few months longer.... But, you will60 object, you have no time to think; you have yourbattles to fight, your rent to pay, your bazaars toorganize. That excuse shall not serve you, Madam.As you know from your own experience, and thereare facts that prove it, the daughters of educated men65have always done their thinking from hand tomouth; not under green lamps at study tables in thecloisters of secluded colleges. They have thoughtwhile they stirred the pot, while they rocked thecradle. It was thus that they won us the right to our70brand-new sixpence. It falls to us now to go onthinking; how are we to spend that sixpence? Thinkwe must. Let us think in offices; in omnibuses; whilewe are standing in the crowd watching Coronationsand Lord Mayor’s Shows; let us think . . . in the75gallery of the House of Commons; in the Law Courts;let us think at baptisms and marriages and funerals.Let us never cease from thinking—what is this“civilization” in which we find ourselves? What arethese ceremonies and why should we take part in80 them? What are these professions and whyshould we make money out of them? Where inshort is it leading us, the procession of the sons ofeducated men?Q. The central claim of the passage is thata)educated women face a decision about how to engage with existing institutions.b)women can have positions of influence in English society only if they give up some of their traditional roles.c)the male monopoly on power in English society has had grave and continuing effects.d)the entry of educated women into positions of power traditionally held by men will transform those positions.Correct answer is option 'A'. Can you explain this answer?
Question Description
Question is based on the following passage.This passage is adapted from Virginia Woolf, Three Guineas. ©1938 by Harcourt, Inc. Here, Woolf considers the situation of women in English society.Close at hand is a bridge over the River Thames,an admirable vantage ground for us to make asurvey. The river flows beneath; barges pass, ladenwith timber, bursting with corn; there on one side are5 the domes and spires of the city; on the other,Westminster and the Houses of Parliament. It is aplace to stand on by the hour, dreaming. But notnow. Now we are pressed for time. Now we are hereto consider facts; now we must fix our eyes upon the10 procession—the procession of the sons of educatedmen.There they go, our brothers who have beeneducated at public schools and universities,mounting those steps, passing in and out of those15 doors, ascending those pulpits, preaching, teaching,administering justice, practising medicine,transacting business, making money. It is a solemnsight always—a procession, like a caravanseraicrossing a desert. . . . But now, for the past twenty20 years or so, it is no longer a sight merely, aphotograph, or fresco scrawled upon the walls oftime, at which we can look with merely an estheticappreciation. For there, trapesing along at the tailend of the procession, we go ourselves. And that25makes a difference. We who have looked so long atthe pageant in books, or from a curtained windowwatched educated men leaving the house at aboutnine-thirty to go to an office, returning to the houseat about six-thirty from an office, need look passively30 no longer. We too can leave the house, can mountthose steps, pass in and out of those doors,... makemoney, administer justice. . . . We who now agitatethese humble pens may in another century or twospeak from a pulpit. Nobody will dare contradict us35then; we shall be the mouthpieces of the divinespirit—a solemn thought, is it not? Who can saywhether, as time goes on, we may not dress inmilitary uniform, with gold lace on our breasts,swords at our sides, and something like the old40 family coal-scuttle on our heads, save that thatvenerable object was never decorated with plumes ofwhite horsehair. You laugh—indeed the shadow ofthe private house still makes those dresses look alittle queer. We have worn private clothes so45 long. . . . But we have not come here to laugh, or totalk of fashions—men’s and women’s. We are here,on the bridge, to ask ourselves certain questions.And they are very important questions; and we havevery little time in which to answer them. The50 questions that we have to ask and to answer aboutthat procession during this moment of transition areso important that they may well change the lives ofall men and women for ever. For we have to askourselves, here and now, do we wish to join that55procession, or don’t we? On what terms shall we jointhat procession? Above all, where is it leading us, theprocession of educated men? The moment is short; itmay last five years; ten years, or perhaps only amatter of a few months longer.... But, you will60 object, you have no time to think; you have yourbattles to fight, your rent to pay, your bazaars toorganize. That excuse shall not serve you, Madam.As you know from your own experience, and thereare facts that prove it, the daughters of educated men65have always done their thinking from hand tomouth; not under green lamps at study tables in thecloisters of secluded colleges. They have thoughtwhile they stirred the pot, while they rocked thecradle. It was thus that they won us the right to our70brand-new sixpence. It falls to us now to go onthinking; how are we to spend that sixpence? Thinkwe must. Let us think in offices; in omnibuses; whilewe are standing in the crowd watching Coronationsand Lord Mayor’s Shows; let us think . . . in the75gallery of the House of Commons; in the Law Courts;let us think at baptisms and marriages and funerals.Let us never cease from thinking—what is this“civilization” in which we find ourselves? What arethese ceremonies and why should we take part in80 them? What are these professions and whyshould we make money out of them? Where inshort is it leading us, the procession of the sons ofeducated men?Q. The central claim of the passage is thata)educated women face a decision about how to engage with existing institutions.b)women can have positions of influence in English society only if they give up some of their traditional roles.c)the male monopoly on power in English society has had grave and continuing effects.d)the entry of educated women into positions of power traditionally held by men will transform those positions.Correct answer is option 'A'. Can you explain this answer? for SAT 2025 is part of SAT preparation. The Question and answers have been prepared according to the SAT exam syllabus. Information about Question is based on the following passage.This passage is adapted from Virginia Woolf, Three Guineas. ©1938 by Harcourt, Inc. Here, Woolf considers the situation of women in English society.Close at hand is a bridge over the River Thames,an admirable vantage ground for us to make asurvey. The river flows beneath; barges pass, ladenwith timber, bursting with corn; there on one side are5 the domes and spires of the city; on the other,Westminster and the Houses of Parliament. It is aplace to stand on by the hour, dreaming. But notnow. Now we are pressed for time. Now we are hereto consider facts; now we must fix our eyes upon the10 procession—the procession of the sons of educatedmen.There they go, our brothers who have beeneducated at public schools and universities,mounting those steps, passing in and out of those15 doors, ascending those pulpits, preaching, teaching,administering justice, practising medicine,transacting business, making money. It is a solemnsight always—a procession, like a caravanseraicrossing a desert. . . . But now, for the past twenty20 years or so, it is no longer a sight merely, aphotograph, or fresco scrawled upon the walls oftime, at which we can look with merely an estheticappreciation. For there, trapesing along at the tailend of the procession, we go ourselves. And that25makes a difference. We who have looked so long atthe pageant in books, or from a curtained windowwatched educated men leaving the house at aboutnine-thirty to go to an office, returning to the houseat about six-thirty from an office, need look passively30 no longer. We too can leave the house, can mountthose steps, pass in and out of those doors,... makemoney, administer justice. . . . We who now agitatethese humble pens may in another century or twospeak from a pulpit. Nobody will dare contradict us35then; we shall be the mouthpieces of the divinespirit—a solemn thought, is it not? Who can saywhether, as time goes on, we may not dress inmilitary uniform, with gold lace on our breasts,swords at our sides, and something like the old40 family coal-scuttle on our heads, save that thatvenerable object was never decorated with plumes ofwhite horsehair. You laugh—indeed the shadow ofthe private house still makes those dresses look alittle queer. We have worn private clothes so45 long. . . . But we have not come here to laugh, or totalk of fashions—men’s and women’s. We are here,on the bridge, to ask ourselves certain questions.And they are very important questions; and we havevery little time in which to answer them. The50 questions that we have to ask and to answer aboutthat procession during this moment of transition areso important that they may well change the lives ofall men and women for ever. For we have to askourselves, here and now, do we wish to join that55procession, or don’t we? On what terms shall we jointhat procession? Above all, where is it leading us, theprocession of educated men? The moment is short; itmay last five years; ten years, or perhaps only amatter of a few months longer.... But, you will60 object, you have no time to think; you have yourbattles to fight, your rent to pay, your bazaars toorganize. That excuse shall not serve you, Madam.As you know from your own experience, and thereare facts that prove it, the daughters of educated men65have always done their thinking from hand tomouth; not under green lamps at study tables in thecloisters of secluded colleges. They have thoughtwhile they stirred the pot, while they rocked thecradle. It was thus that they won us the right to our70brand-new sixpence. It falls to us now to go onthinking; how are we to spend that sixpence? Thinkwe must. Let us think in offices; in omnibuses; whilewe are standing in the crowd watching Coronationsand Lord Mayor’s Shows; let us think . . . in the75gallery of the House of Commons; in the Law Courts;let us think at baptisms and marriages and funerals.Let us never cease from thinking—what is this“civilization” in which we find ourselves? What arethese ceremonies and why should we take part in80 them? What are these professions and whyshould we make money out of them? Where inshort is it leading us, the procession of the sons ofeducated men?Q. The central claim of the passage is thata)educated women face a decision about how to engage with existing institutions.b)women can have positions of influence in English society only if they give up some of their traditional roles.c)the male monopoly on power in English society has had grave and continuing effects.d)the entry of educated women into positions of power traditionally held by men will transform those positions.Correct answer is option 'A'. Can you explain this answer? covers all topics & solutions for SAT 2025 Exam. Find important definitions, questions, meanings, examples, exercises and tests below for Question is based on the following passage.This passage is adapted from Virginia Woolf, Three Guineas. ©1938 by Harcourt, Inc. Here, Woolf considers the situation of women in English society.Close at hand is a bridge over the River Thames,an admirable vantage ground for us to make asurvey. The river flows beneath; barges pass, ladenwith timber, bursting with corn; there on one side are5 the domes and spires of the city; on the other,Westminster and the Houses of Parliament. It is aplace to stand on by the hour, dreaming. But notnow. Now we are pressed for time. Now we are hereto consider facts; now we must fix our eyes upon the10 procession—the procession of the sons of educatedmen.There they go, our brothers who have beeneducated at public schools and universities,mounting those steps, passing in and out of those15 doors, ascending those pulpits, preaching, teaching,administering justice, practising medicine,transacting business, making money. It is a solemnsight always—a procession, like a caravanseraicrossing a desert. . . . But now, for the past twenty20 years or so, it is no longer a sight merely, aphotograph, or fresco scrawled upon the walls oftime, at which we can look with merely an estheticappreciation. For there, trapesing along at the tailend of the procession, we go ourselves. And that25makes a difference. We who have looked so long atthe pageant in books, or from a curtained windowwatched educated men leaving the house at aboutnine-thirty to go to an office, returning to the houseat about six-thirty from an office, need look passively30 no longer. We too can leave the house, can mountthose steps, pass in and out of those doors,... makemoney, administer justice. . . . We who now agitatethese humble pens may in another century or twospeak from a pulpit. Nobody will dare contradict us35then; we shall be the mouthpieces of the divinespirit—a solemn thought, is it not? Who can saywhether, as time goes on, we may not dress inmilitary uniform, with gold lace on our breasts,swords at our sides, and something like the old40 family coal-scuttle on our heads, save that thatvenerable object was never decorated with plumes ofwhite horsehair. You laugh—indeed the shadow ofthe private house still makes those dresses look alittle queer. We have worn private clothes so45 long. . . . But we have not come here to laugh, or totalk of fashions—men’s and women’s. We are here,on the bridge, to ask ourselves certain questions.And they are very important questions; and we havevery little time in which to answer them. The50 questions that we have to ask and to answer aboutthat procession during this moment of transition areso important that they may well change the lives ofall men and women for ever. For we have to askourselves, here and now, do we wish to join that55procession, or don’t we? On what terms shall we jointhat procession? Above all, where is it leading us, theprocession of educated men? The moment is short; itmay last five years; ten years, or perhaps only amatter of a few months longer.... But, you will60 object, you have no time to think; you have yourbattles to fight, your rent to pay, your bazaars toorganize. That excuse shall not serve you, Madam.As you know from your own experience, and thereare facts that prove it, the daughters of educated men65have always done their thinking from hand tomouth; not under green lamps at study tables in thecloisters of secluded colleges. They have thoughtwhile they stirred the pot, while they rocked thecradle. It was thus that they won us the right to our70brand-new sixpence. It falls to us now to go onthinking; how are we to spend that sixpence? Thinkwe must. Let us think in offices; in omnibuses; whilewe are standing in the crowd watching Coronationsand Lord Mayor’s Shows; let us think . . . in the75gallery of the House of Commons; in the Law Courts;let us think at baptisms and marriages and funerals.Let us never cease from thinking—what is this“civilization” in which we find ourselves? What arethese ceremonies and why should we take part in80 them? What are these professions and whyshould we make money out of them? Where inshort is it leading us, the procession of the sons ofeducated men?Q. The central claim of the passage is thata)educated women face a decision about how to engage with existing institutions.b)women can have positions of influence in English society only if they give up some of their traditional roles.c)the male monopoly on power in English society has had grave and continuing effects.d)the entry of educated women into positions of power traditionally held by men will transform those positions.Correct answer is option 'A'. Can you explain this answer?.
Question is based on the following passage.This passage is adapted from Virginia Woolf, Three Guineas. ©1938 by Harcourt, Inc. Here, Woolf considers the situation of women in English society.Close at hand is a bridge over the River Thames,an admirable vantage ground for us to make asurvey. The river flows beneath; barges pass, ladenwith timber, bursting with corn; there on one side are5 the domes and spires of the city; on the other,Westminster and the Houses of Parliament. It is aplace to stand on by the hour, dreaming. But notnow. Now we are pressed for time. Now we are hereto consider facts; now we must fix our eyes upon the10 procession—the procession of the sons of educatedmen.There they go, our brothers who have beeneducated at public schools and universities,mounting those steps, passing in and out of those15 doors, ascending those pulpits, preaching, teaching,administering justice, practising medicine,transacting business, making money. It is a solemnsight always—a procession, like a caravanseraicrossing a desert. . . . But now, for the past twenty20 years or so, it is no longer a sight merely, aphotograph, or fresco scrawled upon the walls oftime, at which we can look with merely an estheticappreciation. For there, trapesing along at the tailend of the procession, we go ourselves. And that25makes a difference. We who have looked so long atthe pageant in books, or from a curtained windowwatched educated men leaving the house at aboutnine-thirty to go to an office, returning to the houseat about six-thirty from an office, need look passively30 no longer. We too can leave the house, can mountthose steps, pass in and out of those doors,... makemoney, administer justice. . . . We who now agitatethese humble pens may in another century or twospeak from a pulpit. Nobody will dare contradict us35then; we shall be the mouthpieces of the divinespirit—a solemn thought, is it not? Who can saywhether, as time goes on, we may not dress inmilitary uniform, with gold lace on our breasts,swords at our sides, and something like the old40 family coal-scuttle on our heads, save that thatvenerable object was never decorated with plumes ofwhite horsehair. You laugh—indeed the shadow ofthe private house still makes those dresses look alittle queer. We have worn private clothes so45 long. . . . But we have not come here to laugh, or totalk of fashions—men’s and women’s. We are here,on the bridge, to ask ourselves certain questions.And they are very important questions; and we havevery little time in which to answer them. The50 questions that we have to ask and to answer aboutthat procession during this moment of transition areso important that they may well change the lives ofall men and women for ever. For we have to askourselves, here and now, do we wish to join that55procession, or don’t we? On what terms shall we jointhat procession? Above all, where is it leading us, theprocession of educated men? The moment is short; itmay last five years; ten years, or perhaps only amatter of a few months longer.... But, you will60 object, you have no time to think; you have yourbattles to fight, your rent to pay, your bazaars toorganize. That excuse shall not serve you, Madam.As you know from your own experience, and thereare facts that prove it, the daughters of educated men65have always done their thinking from hand tomouth; not under green lamps at study tables in thecloisters of secluded colleges. They have thoughtwhile they stirred the pot, while they rocked thecradle. It was thus that they won us the right to our70brand-new sixpence. It falls to us now to go onthinking; how are we to spend that sixpence? Thinkwe must. Let us think in offices; in omnibuses; whilewe are standing in the crowd watching Coronationsand Lord Mayor’s Shows; let us think . . . in the75gallery of the House of Commons; in the Law Courts;let us think at baptisms and marriages and funerals.Let us never cease from thinking—what is this“civilization” in which we find ourselves? What arethese ceremonies and why should we take part in80 them? What are these professions and whyshould we make money out of them? Where inshort is it leading us, the procession of the sons ofeducated men?Q. The central claim of the passage is thata)educated women face a decision about how to engage with existing institutions.b)women can have positions of influence in English society only if they give up some of their traditional roles.c)the male monopoly on power in English society has had grave and continuing effects.d)the entry of educated women into positions of power traditionally held by men will transform those positions.Correct answer is option 'A'. Can you explain this answer? for SAT 2025 is part of SAT preparation. The Question and answers have been prepared according to the SAT exam syllabus. Information about Question is based on the following passage.This passage is adapted from Virginia Woolf, Three Guineas. ©1938 by Harcourt, Inc. Here, Woolf considers the situation of women in English society.Close at hand is a bridge over the River Thames,an admirable vantage ground for us to make asurvey. The river flows beneath; barges pass, ladenwith timber, bursting with corn; there on one side are5 the domes and spires of the city; on the other,Westminster and the Houses of Parliament. It is aplace to stand on by the hour, dreaming. But notnow. Now we are pressed for time. Now we are hereto consider facts; now we must fix our eyes upon the10 procession—the procession of the sons of educatedmen.There they go, our brothers who have beeneducated at public schools and universities,mounting those steps, passing in and out of those15 doors, ascending those pulpits, preaching, teaching,administering justice, practising medicine,transacting business, making money. It is a solemnsight always—a procession, like a caravanseraicrossing a desert. . . . But now, for the past twenty20 years or so, it is no longer a sight merely, aphotograph, or fresco scrawled upon the walls oftime, at which we can look with merely an estheticappreciation. For there, trapesing along at the tailend of the procession, we go ourselves. And that25makes a difference. We who have looked so long atthe pageant in books, or from a curtained windowwatched educated men leaving the house at aboutnine-thirty to go to an office, returning to the houseat about six-thirty from an office, need look passively30 no longer. We too can leave the house, can mountthose steps, pass in and out of those doors,... makemoney, administer justice. . . . We who now agitatethese humble pens may in another century or twospeak from a pulpit. Nobody will dare contradict us35then; we shall be the mouthpieces of the divinespirit—a solemn thought, is it not? Who can saywhether, as time goes on, we may not dress inmilitary uniform, with gold lace on our breasts,swords at our sides, and something like the old40 family coal-scuttle on our heads, save that thatvenerable object was never decorated with plumes ofwhite horsehair. You laugh—indeed the shadow ofthe private house still makes those dresses look alittle queer. We have worn private clothes so45 long. . . . But we have not come here to laugh, or totalk of fashions—men’s and women’s. We are here,on the bridge, to ask ourselves certain questions.And they are very important questions; and we havevery little time in which to answer them. The50 questions that we have to ask and to answer aboutthat procession during this moment of transition areso important that they may well change the lives ofall men and women for ever. For we have to askourselves, here and now, do we wish to join that55procession, or don’t we? On what terms shall we jointhat procession? Above all, where is it leading us, theprocession of educated men? The moment is short; itmay last five years; ten years, or perhaps only amatter of a few months longer.... But, you will60 object, you have no time to think; you have yourbattles to fight, your rent to pay, your bazaars toorganize. That excuse shall not serve you, Madam.As you know from your own experience, and thereare facts that prove it, the daughters of educated men65have always done their thinking from hand tomouth; not under green lamps at study tables in thecloisters of secluded colleges. They have thoughtwhile they stirred the pot, while they rocked thecradle. It was thus that they won us the right to our70brand-new sixpence. It falls to us now to go onthinking; how are we to spend that sixpence? Thinkwe must. Let us think in offices; in omnibuses; whilewe are standing in the crowd watching Coronationsand Lord Mayor’s Shows; let us think . . . in the75gallery of the House of Commons; in the Law Courts;let us think at baptisms and marriages and funerals.Let us never cease from thinking—what is this“civilization” in which we find ourselves? What arethese ceremonies and why should we take part in80 them? What are these professions and whyshould we make money out of them? Where inshort is it leading us, the procession of the sons ofeducated men?Q. The central claim of the passage is thata)educated women face a decision about how to engage with existing institutions.b)women can have positions of influence in English society only if they give up some of their traditional roles.c)the male monopoly on power in English society has had grave and continuing effects.d)the entry of educated women into positions of power traditionally held by men will transform those positions.Correct answer is option 'A'. Can you explain this answer? covers all topics & solutions for SAT 2025 Exam. Find important definitions, questions, meanings, examples, exercises and tests below for Question is based on the following passage.This passage is adapted from Virginia Woolf, Three Guineas. ©1938 by Harcourt, Inc. Here, Woolf considers the situation of women in English society.Close at hand is a bridge over the River Thames,an admirable vantage ground for us to make asurvey. The river flows beneath; barges pass, ladenwith timber, bursting with corn; there on one side are5 the domes and spires of the city; on the other,Westminster and the Houses of Parliament. It is aplace to stand on by the hour, dreaming. But notnow. Now we are pressed for time. Now we are hereto consider facts; now we must fix our eyes upon the10 procession—the procession of the sons of educatedmen.There they go, our brothers who have beeneducated at public schools and universities,mounting those steps, passing in and out of those15 doors, ascending those pulpits, preaching, teaching,administering justice, practising medicine,transacting business, making money. It is a solemnsight always—a procession, like a caravanseraicrossing a desert. . . . But now, for the past twenty20 years or so, it is no longer a sight merely, aphotograph, or fresco scrawled upon the walls oftime, at which we can look with merely an estheticappreciation. For there, trapesing along at the tailend of the procession, we go ourselves. And that25makes a difference. We who have looked so long atthe pageant in books, or from a curtained windowwatched educated men leaving the house at aboutnine-thirty to go to an office, returning to the houseat about six-thirty from an office, need look passively30 no longer. We too can leave the house, can mountthose steps, pass in and out of those doors,... makemoney, administer justice. . . . We who now agitatethese humble pens may in another century or twospeak from a pulpit. Nobody will dare contradict us35then; we shall be the mouthpieces of the divinespirit—a solemn thought, is it not? Who can saywhether, as time goes on, we may not dress inmilitary uniform, with gold lace on our breasts,swords at our sides, and something like the old40 family coal-scuttle on our heads, save that thatvenerable object was never decorated with plumes ofwhite horsehair. You laugh—indeed the shadow ofthe private house still makes those dresses look alittle queer. We have worn private clothes so45 long. . . . But we have not come here to laugh, or totalk of fashions—men’s and women’s. We are here,on the bridge, to ask ourselves certain questions.And they are very important questions; and we havevery little time in which to answer them. The50 questions that we have to ask and to answer aboutthat procession during this moment of transition areso important that they may well change the lives ofall men and women for ever. For we have to askourselves, here and now, do we wish to join that55procession, or don’t we? On what terms shall we jointhat procession? Above all, where is it leading us, theprocession of educated men? The moment is short; itmay last five years; ten years, or perhaps only amatter of a few months longer.... But, you will60 object, you have no time to think; you have yourbattles to fight, your rent to pay, your bazaars toorganize. That excuse shall not serve you, Madam.As you know from your own experience, and thereare facts that prove it, the daughters of educated men65have always done their thinking from hand tomouth; not under green lamps at study tables in thecloisters of secluded colleges. They have thoughtwhile they stirred the pot, while they rocked thecradle. It was thus that they won us the right to our70brand-new sixpence. It falls to us now to go onthinking; how are we to spend that sixpence? Thinkwe must. Let us think in offices; in omnibuses; whilewe are standing in the crowd watching Coronationsand Lord Mayor’s Shows; let us think . . . in the75gallery of the House of Commons; in the Law Courts;let us think at baptisms and marriages and funerals.Let us never cease from thinking—what is this“civilization” in which we find ourselves? What arethese ceremonies and why should we take part in80 them? What are these professions and whyshould we make money out of them? Where inshort is it leading us, the procession of the sons ofeducated men?Q. The central claim of the passage is thata)educated women face a decision about how to engage with existing institutions.b)women can have positions of influence in English society only if they give up some of their traditional roles.c)the male monopoly on power in English society has had grave and continuing effects.d)the entry of educated women into positions of power traditionally held by men will transform those positions.Correct answer is option 'A'. Can you explain this answer?.
Solutions for Question is based on the following passage.This passage is adapted from Virginia Woolf, Three Guineas. ©1938 by Harcourt, Inc. Here, Woolf considers the situation of women in English society.Close at hand is a bridge over the River Thames,an admirable vantage ground for us to make asurvey. The river flows beneath; barges pass, ladenwith timber, bursting with corn; there on one side are5 the domes and spires of the city; on the other,Westminster and the Houses of Parliament. It is aplace to stand on by the hour, dreaming. But notnow. Now we are pressed for time. Now we are hereto consider facts; now we must fix our eyes upon the10 procession—the procession of the sons of educatedmen.There they go, our brothers who have beeneducated at public schools and universities,mounting those steps, passing in and out of those15 doors, ascending those pulpits, preaching, teaching,administering justice, practising medicine,transacting business, making money. It is a solemnsight always—a procession, like a caravanseraicrossing a desert. . . . But now, for the past twenty20 years or so, it is no longer a sight merely, aphotograph, or fresco scrawled upon the walls oftime, at which we can look with merely an estheticappreciation. For there, trapesing along at the tailend of the procession, we go ourselves. And that25makes a difference. We who have looked so long atthe pageant in books, or from a curtained windowwatched educated men leaving the house at aboutnine-thirty to go to an office, returning to the houseat about six-thirty from an office, need look passively30 no longer. We too can leave the house, can mountthose steps, pass in and out of those doors,... makemoney, administer justice. . . . We who now agitatethese humble pens may in another century or twospeak from a pulpit. Nobody will dare contradict us35then; we shall be the mouthpieces of the divinespirit—a solemn thought, is it not? Who can saywhether, as time goes on, we may not dress inmilitary uniform, with gold lace on our breasts,swords at our sides, and something like the old40 family coal-scuttle on our heads, save that thatvenerable object was never decorated with plumes ofwhite horsehair. You laugh—indeed the shadow ofthe private house still makes those dresses look alittle queer. We have worn private clothes so45 long. . . . But we have not come here to laugh, or totalk of fashions—men’s and women’s. We are here,on the bridge, to ask ourselves certain questions.And they are very important questions; and we havevery little time in which to answer them. The50 questions that we have to ask and to answer aboutthat procession during this moment of transition areso important that they may well change the lives ofall men and women for ever. For we have to askourselves, here and now, do we wish to join that55procession, or don’t we? On what terms shall we jointhat procession? Above all, where is it leading us, theprocession of educated men? The moment is short; itmay last five years; ten years, or perhaps only amatter of a few months longer.... But, you will60 object, you have no time to think; you have yourbattles to fight, your rent to pay, your bazaars toorganize. That excuse shall not serve you, Madam.As you know from your own experience, and thereare facts that prove it, the daughters of educated men65have always done their thinking from hand tomouth; not under green lamps at study tables in thecloisters of secluded colleges. They have thoughtwhile they stirred the pot, while they rocked thecradle. It was thus that they won us the right to our70brand-new sixpence. It falls to us now to go onthinking; how are we to spend that sixpence? Thinkwe must. Let us think in offices; in omnibuses; whilewe are standing in the crowd watching Coronationsand Lord Mayor’s Shows; let us think . . . in the75gallery of the House of Commons; in the Law Courts;let us think at baptisms and marriages and funerals.Let us never cease from thinking—what is this“civilization” in which we find ourselves? What arethese ceremonies and why should we take part in80 them? What are these professions and whyshould we make money out of them? Where inshort is it leading us, the procession of the sons ofeducated men?Q. The central claim of the passage is thata)educated women face a decision about how to engage with existing institutions.b)women can have positions of influence in English society only if they give up some of their traditional roles.c)the male monopoly on power in English society has had grave and continuing effects.d)the entry of educated women into positions of power traditionally held by men will transform those positions.Correct answer is option 'A'. Can you explain this answer? in English & in Hindi are available as part of our courses for SAT.
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Here you can find the meaning of Question is based on the following passage.This passage is adapted from Virginia Woolf, Three Guineas. ©1938 by Harcourt, Inc. Here, Woolf considers the situation of women in English society.Close at hand is a bridge over the River Thames,an admirable vantage ground for us to make asurvey. The river flows beneath; barges pass, ladenwith timber, bursting with corn; there on one side are5 the domes and spires of the city; on the other,Westminster and the Houses of Parliament. It is aplace to stand on by the hour, dreaming. But notnow. Now we are pressed for time. Now we are hereto consider facts; now we must fix our eyes upon the10 procession—the procession of the sons of educatedmen.There they go, our brothers who have beeneducated at public schools and universities,mounting those steps, passing in and out of those15 doors, ascending those pulpits, preaching, teaching,administering justice, practising medicine,transacting business, making money. It is a solemnsight always—a procession, like a caravanseraicrossing a desert. . . . But now, for the past twenty20 years or so, it is no longer a sight merely, aphotograph, or fresco scrawled upon the walls oftime, at which we can look with merely an estheticappreciation. For there, trapesing along at the tailend of the procession, we go ourselves. And that25makes a difference. We who have looked so long atthe pageant in books, or from a curtained windowwatched educated men leaving the house at aboutnine-thirty to go to an office, returning to the houseat about six-thirty from an office, need look passively30 no longer. We too can leave the house, can mountthose steps, pass in and out of those doors,... makemoney, administer justice. . . . We who now agitatethese humble pens may in another century or twospeak from a pulpit. Nobody will dare contradict us35then; we shall be the mouthpieces of the divinespirit—a solemn thought, is it not? Who can saywhether, as time goes on, we may not dress inmilitary uniform, with gold lace on our breasts,swords at our sides, and something like the old40 family coal-scuttle on our heads, save that thatvenerable object was never decorated with plumes ofwhite horsehair. You laugh—indeed the shadow ofthe private house still makes those dresses look alittle queer. We have worn private clothes so45 long. . . . But we have not come here to laugh, or totalk of fashions—men’s and women’s. We are here,on the bridge, to ask ourselves certain questions.And they are very important questions; and we havevery little time in which to answer them. The50 questions that we have to ask and to answer aboutthat procession during this moment of transition areso important that they may well change the lives ofall men and women for ever. For we have to askourselves, here and now, do we wish to join that55procession, or don’t we? On what terms shall we jointhat procession? Above all, where is it leading us, theprocession of educated men? The moment is short; itmay last five years; ten years, or perhaps only amatter of a few months longer.... But, you will60 object, you have no time to think; you have yourbattles to fight, your rent to pay, your bazaars toorganize. That excuse shall not serve you, Madam.As you know from your own experience, and thereare facts that prove it, the daughters of educated men65have always done their thinking from hand tomouth; not under green lamps at study tables in thecloisters of secluded colleges. They have thoughtwhile they stirred the pot, while they rocked thecradle. It was thus that they won us the right to our70brand-new sixpence. It falls to us now to go onthinking; how are we to spend that sixpence? Thinkwe must. Let us think in offices; in omnibuses; whilewe are standing in the crowd watching Coronationsand Lord Mayor’s Shows; let us think . . . in the75gallery of the House of Commons; in the Law Courts;let us think at baptisms and marriages and funerals.Let us never cease from thinking—what is this“civilization” in which we find ourselves? What arethese ceremonies and why should we take part in80 them? What are these professions and whyshould we make money out of them? Where inshort is it leading us, the procession of the sons ofeducated men?Q. The central claim of the passage is thata)educated women face a decision about how to engage with existing institutions.b)women can have positions of influence in English society only if they give up some of their traditional roles.c)the male monopoly on power in English society has had grave and continuing effects.d)the entry of educated women into positions of power traditionally held by men will transform those positions.Correct answer is option 'A'. Can you explain this answer? defined & explained in the simplest way possible. Besides giving the explanation of
Question is based on the following passage.This passage is adapted from Virginia Woolf, Three Guineas. ©1938 by Harcourt, Inc. Here, Woolf considers the situation of women in English society.Close at hand is a bridge over the River Thames,an admirable vantage ground for us to make asurvey. The river flows beneath; barges pass, ladenwith timber, bursting with corn; there on one side are5 the domes and spires of the city; on the other,Westminster and the Houses of Parliament. It is aplace to stand on by the hour, dreaming. But notnow. Now we are pressed for time. Now we are hereto consider facts; now we must fix our eyes upon the10 procession—the procession of the sons of educatedmen.There they go, our brothers who have beeneducated at public schools and universities,mounting those steps, passing in and out of those15 doors, ascending those pulpits, preaching, teaching,administering justice, practising medicine,transacting business, making money. It is a solemnsight always—a procession, like a caravanseraicrossing a desert. . . . But now, for the past twenty20 years or so, it is no longer a sight merely, aphotograph, or fresco scrawled upon the walls oftime, at which we can look with merely an estheticappreciation. For there, trapesing along at the tailend of the procession, we go ourselves. And that25makes a difference. We who have looked so long atthe pageant in books, or from a curtained windowwatched educated men leaving the house at aboutnine-thirty to go to an office, returning to the houseat about six-thirty from an office, need look passively30 no longer. We too can leave the house, can mountthose steps, pass in and out of those doors,... makemoney, administer justice. . . . We who now agitatethese humble pens may in another century or twospeak from a pulpit. Nobody will dare contradict us35then; we shall be the mouthpieces of the divinespirit—a solemn thought, is it not? Who can saywhether, as time goes on, we may not dress inmilitary uniform, with gold lace on our breasts,swords at our sides, and something like the old40 family coal-scuttle on our heads, save that thatvenerable object was never decorated with plumes ofwhite horsehair. You laugh—indeed the shadow ofthe private house still makes those dresses look alittle queer. We have worn private clothes so45 long. . . . But we have not come here to laugh, or totalk of fashions—men’s and women’s. We are here,on the bridge, to ask ourselves certain questions.And they are very important questions; and we havevery little time in which to answer them. The50 questions that we have to ask and to answer aboutthat procession during this moment of transition areso important that they may well change the lives ofall men and women for ever. For we have to askourselves, here and now, do we wish to join that55procession, or don’t we? On what terms shall we jointhat procession? Above all, where is it leading us, theprocession of educated men? The moment is short; itmay last five years; ten years, or perhaps only amatter of a few months longer.... But, you will60 object, you have no time to think; you have yourbattles to fight, your rent to pay, your bazaars toorganize. That excuse shall not serve you, Madam.As you know from your own experience, and thereare facts that prove it, the daughters of educated men65have always done their thinking from hand tomouth; not under green lamps at study tables in thecloisters of secluded colleges. They have thoughtwhile they stirred the pot, while they rocked thecradle. It was thus that they won us the right to our70brand-new sixpence. It falls to us now to go onthinking; how are we to spend that sixpence? Thinkwe must. Let us think in offices; in omnibuses; whilewe are standing in the crowd watching Coronationsand Lord Mayor’s Shows; let us think . . . in the75gallery of the House of Commons; in the Law Courts;let us think at baptisms and marriages and funerals.Let us never cease from thinking—what is this“civilization” in which we find ourselves? What arethese ceremonies and why should we take part in80 them? What are these professions and whyshould we make money out of them? Where inshort is it leading us, the procession of the sons ofeducated men?Q. The central claim of the passage is thata)educated women face a decision about how to engage with existing institutions.b)women can have positions of influence in English society only if they give up some of their traditional roles.c)the male monopoly on power in English society has had grave and continuing effects.d)the entry of educated women into positions of power traditionally held by men will transform those positions.Correct answer is option 'A'. Can you explain this answer?, a detailed solution for Question is based on the following passage.This passage is adapted from Virginia Woolf, Three Guineas. ©1938 by Harcourt, Inc. Here, Woolf considers the situation of women in English society.Close at hand is a bridge over the River Thames,an admirable vantage ground for us to make asurvey. The river flows beneath; barges pass, ladenwith timber, bursting with corn; there on one side are5 the domes and spires of the city; on the other,Westminster and the Houses of Parliament. It is aplace to stand on by the hour, dreaming. But notnow. Now we are pressed for time. Now we are hereto consider facts; now we must fix our eyes upon the10 procession—the procession of the sons of educatedmen.There they go, our brothers who have beeneducated at public schools and universities,mounting those steps, passing in and out of those15 doors, ascending those pulpits, preaching, teaching,administering justice, practising medicine,transacting business, making money. It is a solemnsight always—a procession, like a caravanseraicrossing a desert. . . . But now, for the past twenty20 years or so, it is no longer a sight merely, aphotograph, or fresco scrawled upon the walls oftime, at which we can look with merely an estheticappreciation. For there, trapesing along at the tailend of the procession, we go ourselves. And that25makes a difference. We who have looked so long atthe pageant in books, or from a curtained windowwatched educated men leaving the house at aboutnine-thirty to go to an office, returning to the houseat about six-thirty from an office, need look passively30 no longer. We too can leave the house, can mountthose steps, pass in and out of those doors,... makemoney, administer justice. . . . We who now agitatethese humble pens may in another century or twospeak from a pulpit. Nobody will dare contradict us35then; we shall be the mouthpieces of the divinespirit—a solemn thought, is it not? Who can saywhether, as time goes on, we may not dress inmilitary uniform, with gold lace on our breasts,swords at our sides, and something like the old40 family coal-scuttle on our heads, save that thatvenerable object was never decorated with plumes ofwhite horsehair. You laugh—indeed the shadow ofthe private house still makes those dresses look alittle queer. We have worn private clothes so45 long. . . . But we have not come here to laugh, or totalk of fashions—men’s and women’s. We are here,on the bridge, to ask ourselves certain questions.And they are very important questions; and we havevery little time in which to answer them. The50 questions that we have to ask and to answer aboutthat procession during this moment of transition areso important that they may well change the lives ofall men and women for ever. For we have to askourselves, here and now, do we wish to join that55procession, or don’t we? On what terms shall we jointhat procession? Above all, where is it leading us, theprocession of educated men? The moment is short; itmay last five years; ten years, or perhaps only amatter of a few months longer.... But, you will60 object, you have no time to think; you have yourbattles to fight, your rent to pay, your bazaars toorganize. That excuse shall not serve you, Madam.As you know from your own experience, and thereare facts that prove it, the daughters of educated men65have always done their thinking from hand tomouth; not under green lamps at study tables in thecloisters of secluded colleges. They have thoughtwhile they stirred the pot, while they rocked thecradle. It was thus that they won us the right to our70brand-new sixpence. It falls to us now to go onthinking; how are we to spend that sixpence? Thinkwe must. Let us think in offices; in omnibuses; whilewe are standing in the crowd watching Coronationsand Lord Mayor’s Shows; let us think . . . in the75gallery of the House of Commons; in the Law Courts;let us think at baptisms and marriages and funerals.Let us never cease from thinking—what is this“civilization” in which we find ourselves? What arethese ceremonies and why should we take part in80 them? What are these professions and whyshould we make money out of them? Where inshort is it leading us, the procession of the sons ofeducated men?Q. The central claim of the passage is thata)educated women face a decision about how to engage with existing institutions.b)women can have positions of influence in English society only if they give up some of their traditional roles.c)the male monopoly on power in English society has had grave and continuing effects.d)the entry of educated women into positions of power traditionally held by men will transform those positions.Correct answer is option 'A'. Can you explain this answer? has been provided alongside types of Question is based on the following passage.This passage is adapted from Virginia Woolf, Three Guineas. ©1938 by Harcourt, Inc. Here, Woolf considers the situation of women in English society.Close at hand is a bridge over the River Thames,an admirable vantage ground for us to make asurvey. The river flows beneath; barges pass, ladenwith timber, bursting with corn; there on one side are5 the domes and spires of the city; on the other,Westminster and the Houses of Parliament. It is aplace to stand on by the hour, dreaming. But notnow. Now we are pressed for time. Now we are hereto consider facts; now we must fix our eyes upon the10 procession—the procession of the sons of educatedmen.There they go, our brothers who have beeneducated at public schools and universities,mounting those steps, passing in and out of those15 doors, ascending those pulpits, preaching, teaching,administering justice, practising medicine,transacting business, making money. It is a solemnsight always—a procession, like a caravanseraicrossing a desert. . . . But now, for the past twenty20 years or so, it is no longer a sight merely, aphotograph, or fresco scrawled upon the walls oftime, at which we can look with merely an estheticappreciation. For there, trapesing along at the tailend of the procession, we go ourselves. And that25makes a difference. We who have looked so long atthe pageant in books, or from a curtained windowwatched educated men leaving the house at aboutnine-thirty to go to an office, returning to the houseat about six-thirty from an office, need look passively30 no longer. We too can leave the house, can mountthose steps, pass in and out of those doors,... makemoney, administer justice. . . . We who now agitatethese humble pens may in another century or twospeak from a pulpit. Nobody will dare contradict us35then; we shall be the mouthpieces of the divinespirit—a solemn thought, is it not? Who can saywhether, as time goes on, we may not dress inmilitary uniform, with gold lace on our breasts,swords at our sides, and something like the old40 family coal-scuttle on our heads, save that thatvenerable object was never decorated with plumes ofwhite horsehair. You laugh—indeed the shadow ofthe private house still makes those dresses look alittle queer. We have worn private clothes so45 long. . . . But we have not come here to laugh, or totalk of fashions—men’s and women’s. We are here,on the bridge, to ask ourselves certain questions.And they are very important questions; and we havevery little time in which to answer them. The50 questions that we have to ask and to answer aboutthat procession during this moment of transition areso important that they may well change the lives ofall men and women for ever. For we have to askourselves, here and now, do we wish to join that55procession, or don’t we? On what terms shall we jointhat procession? Above all, where is it leading us, theprocession of educated men? The moment is short; itmay last five years; ten years, or perhaps only amatter of a few months longer.... But, you will60 object, you have no time to think; you have yourbattles to fight, your rent to pay, your bazaars toorganize. That excuse shall not serve you, Madam.As you know from your own experience, and thereare facts that prove it, the daughters of educated men65have always done their thinking from hand tomouth; not under green lamps at study tables in thecloisters of secluded colleges. They have thoughtwhile they stirred the pot, while they rocked thecradle. It was thus that they won us the right to our70brand-new sixpence. It falls to us now to go onthinking; how are we to spend that sixpence? Thinkwe must. Let us think in offices; in omnibuses; whilewe are standing in the crowd watching Coronationsand Lord Mayor’s Shows; let us think . . . in the75gallery of the House of Commons; in the Law Courts;let us think at baptisms and marriages and funerals.Let us never cease from thinking—what is this“civilization” in which we find ourselves? What arethese ceremonies and why should we take part in80 them? What are these professions and whyshould we make money out of them? Where inshort is it leading us, the procession of the sons ofeducated men?Q. The central claim of the passage is thata)educated women face a decision about how to engage with existing institutions.b)women can have positions of influence in English society only if they give up some of their traditional roles.c)the male monopoly on power in English society has had grave and continuing effects.d)the entry of educated women into positions of power traditionally held by men will transform those positions.Correct answer is option 'A'. Can you explain this answer? theory, EduRev gives you an
ample number of questions to practice Question is based on the following passage.This passage is adapted from Virginia Woolf, Three Guineas. ©1938 by Harcourt, Inc. Here, Woolf considers the situation of women in English society.Close at hand is a bridge over the River Thames,an admirable vantage ground for us to make asurvey. The river flows beneath; barges pass, ladenwith timber, bursting with corn; there on one side are5 the domes and spires of the city; on the other,Westminster and the Houses of Parliament. It is aplace to stand on by the hour, dreaming. But notnow. Now we are pressed for time. Now we are hereto consider facts; now we must fix our eyes upon the10 procession—the procession of the sons of educatedmen.There they go, our brothers who have beeneducated at public schools and universities,mounting those steps, passing in and out of those15 doors, ascending those pulpits, preaching, teaching,administering justice, practising medicine,transacting business, making money. It is a solemnsight always—a procession, like a caravanseraicrossing a desert. . . . But now, for the past twenty20 years or so, it is no longer a sight merely, aphotograph, or fresco scrawled upon the walls oftime, at which we can look with merely an estheticappreciation. For there, trapesing along at the tailend of the procession, we go ourselves. And that25makes a difference. We who have looked so long atthe pageant in books, or from a curtained windowwatched educated men leaving the house at aboutnine-thirty to go to an office, returning to the houseat about six-thirty from an office, need look passively30 no longer. We too can leave the house, can mountthose steps, pass in and out of those doors,... makemoney, administer justice. . . . We who now agitatethese humble pens may in another century or twospeak from a pulpit. Nobody will dare contradict us35then; we shall be the mouthpieces of the divinespirit—a solemn thought, is it not? Who can saywhether, as time goes on, we may not dress inmilitary uniform, with gold lace on our breasts,swords at our sides, and something like the old40 family coal-scuttle on our heads, save that thatvenerable object was never decorated with plumes ofwhite horsehair. You laugh—indeed the shadow ofthe private house still makes those dresses look alittle queer. We have worn private clothes so45 long. . . . But we have not come here to laugh, or totalk of fashions—men’s and women’s. We are here,on the bridge, to ask ourselves certain questions.And they are very important questions; and we havevery little time in which to answer them. The50 questions that we have to ask and to answer aboutthat procession during this moment of transition areso important that they may well change the lives ofall men and women for ever. For we have to askourselves, here and now, do we wish to join that55procession, or don’t we? On what terms shall we jointhat procession? Above all, where is it leading us, theprocession of educated men? The moment is short; itmay last five years; ten years, or perhaps only amatter of a few months longer.... But, you will60 object, you have no time to think; you have yourbattles to fight, your rent to pay, your bazaars toorganize. That excuse shall not serve you, Madam.As you know from your own experience, and thereare facts that prove it, the daughters of educated men65have always done their thinking from hand tomouth; not under green lamps at study tables in thecloisters of secluded colleges. They have thoughtwhile they stirred the pot, while they rocked thecradle. It was thus that they won us the right to our70brand-new sixpence. It falls to us now to go onthinking; how are we to spend that sixpence? Thinkwe must. Let us think in offices; in omnibuses; whilewe are standing in the crowd watching Coronationsand Lord Mayor’s Shows; let us think . . . in the75gallery of the House of Commons; in the Law Courts;let us think at baptisms and marriages and funerals.Let us never cease from thinking—what is this“civilization” in which we find ourselves? What arethese ceremonies and why should we take part in80 them? What are these professions and whyshould we make money out of them? Where inshort is it leading us, the procession of the sons ofeducated men?Q. The central claim of the passage is thata)educated women face a decision about how to engage with existing institutions.b)women can have positions of influence in English society only if they give up some of their traditional roles.c)the male monopoly on power in English society has had grave and continuing effects.d)the entry of educated women into positions of power traditionally held by men will transform those positions.Correct answer is option 'A'. Can you explain this answer? tests, examples and also practice SAT tests.
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