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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. Which choice provides the best evidence for the answer to the previous question?
- a)Lines 12-17 (“There... money”)
- b)Lines 17-19 (“It... desert”)
- c)Lines 23-24 (“For... ourselves”)
- d)Lines 30-34 (“We... pulpit”)
Correct answer is option 'C'. Can you explain this answer?
Most Upvoted Answer
Question is based on the following passage.This passage is adapted fro...
Choice C is the best answer, as lines 23-24 suggest that the workforce has become less exclusionary. In these lines Woolf describes how women are joining the male-dominated procession that travels to and from the work place: “For there, trapesing along at the tail end of the procession, we go ourselves.” Choices A, B, and D are incorrect because they do not provide the best evidence for the answer to the previous question. Choice A is incorrect because lines 12-17 describe the positions predominantly held by men. Choice B is incorrect because lines 17-19 use a metaphor to describe how the procession physically looks. Choice D is incorrect because lines 30-34 hypothesize about future jobs for women.
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Question is based on the following passage.This passage is adapted fro...
Understanding the Passage
The passage reflects Virginia Woolf's contemplation on the role of women in society, particularly in relation to educated men. It emphasizes the need for women to actively engage in thought and discussion about their place in the world.
Key Evidence from the Passage
- The chosen evidence from lines 23-24, “For there, trapesing along at the tail end of the procession, we go ourselves,” highlights the significant shift in perspective.
- This line indicates that women are no longer mere observers of the societal procession led by educated men; they are now participants. This transformation is crucial to understanding Woolf's argument about women's roles and aspirations.
Importance of Participation
- By stating that women now “go ourselves,” Woolf underscores the importance of active participation in societal functions traditionally dominated by men.
- This participation signifies a broader question of identity and purpose, which Woolf stresses throughout the passage.
Connection to the Central Question
- The passage poses critical questions about the direction of the procession of educated men and whether women want to join it, and if so, on what terms.
- The selected lines encapsulate the essence of this inquiry, marking a pivotal moment in the narrative where Woolf urges women to consider their involvement in shaping society.
In conclusion, the chosen lines effectively demonstrate the transition from passive observation to active engagement, serving as a foundation for the questions Woolf raises about women’s roles in the procession of educated men.
The passage reflects Virginia Woolf's contemplation on the role of women in society, particularly in relation to educated men. It emphasizes the need for women to actively engage in thought and discussion about their place in the world.
Key Evidence from the Passage
- The chosen evidence from lines 23-24, “For there, trapesing along at the tail end of the procession, we go ourselves,” highlights the significant shift in perspective.
- This line indicates that women are no longer mere observers of the societal procession led by educated men; they are now participants. This transformation is crucial to understanding Woolf's argument about women's roles and aspirations.
Importance of Participation
- By stating that women now “go ourselves,” Woolf underscores the importance of active participation in societal functions traditionally dominated by men.
- This participation signifies a broader question of identity and purpose, which Woolf stresses throughout the passage.
Connection to the Central Question
- The passage poses critical questions about the direction of the procession of educated men and whether women want to join it, and if so, on what terms.
- The selected lines encapsulate the essence of this inquiry, marking a pivotal moment in the narrative where Woolf urges women to consider their involvement in shaping society.
In conclusion, the chosen lines effectively demonstrate the transition from passive observation to active engagement, serving as a foundation for the questions Woolf raises about women’s roles in the procession of educated men.
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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. Which choice provides the best evidence for the answer to the previous question?a)Lines 12-17 (“There... money”)b)Lines 17-19 (“It... desert”)c)Lines 23-24 (“For... ourselves”)d)Lines 30-34 (“We... pulpit”)Correct answer is option 'C'. 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. Which choice provides the best evidence for the answer to the previous question?a)Lines 12-17 (“There... money”)b)Lines 17-19 (“It... desert”)c)Lines 23-24 (“For... ourselves”)d)Lines 30-34 (“We... pulpit”)Correct answer is option 'C'. 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. Which choice provides the best evidence for the answer to the previous question?a)Lines 12-17 (“There... money”)b)Lines 17-19 (“It... desert”)c)Lines 23-24 (“For... ourselves”)d)Lines 30-34 (“We... pulpit”)Correct answer is option 'C'. 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. Which choice provides the best evidence for the answer to the previous question?a)Lines 12-17 (“There... money”)b)Lines 17-19 (“It... desert”)c)Lines 23-24 (“For... ourselves”)d)Lines 30-34 (“We... pulpit”)Correct answer is option 'C'. 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. Which choice provides the best evidence for the answer to the previous question?a)Lines 12-17 (“There... money”)b)Lines 17-19 (“It... desert”)c)Lines 23-24 (“For... ourselves”)d)Lines 30-34 (“We... pulpit”)Correct answer is option 'C'. 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. Which choice provides the best evidence for the answer to the previous question?a)Lines 12-17 (“There... money”)b)Lines 17-19 (“It... desert”)c)Lines 23-24 (“For... ourselves”)d)Lines 30-34 (“We... pulpit”)Correct answer is option 'C'. 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. Which choice provides the best evidence for the answer to the previous question?a)Lines 12-17 (“There... money”)b)Lines 17-19 (“It... desert”)c)Lines 23-24 (“For... ourselves”)d)Lines 30-34 (“We... pulpit”)Correct answer is option 'C'. 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. Which choice provides the best evidence for the answer to the previous question?a)Lines 12-17 (“There... money”)b)Lines 17-19 (“It... desert”)c)Lines 23-24 (“For... ourselves”)d)Lines 30-34 (“We... pulpit”)Correct answer is option 'C'. 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. Which choice provides the best evidence for the answer to the previous question?a)Lines 12-17 (“There... money”)b)Lines 17-19 (“It... desert”)c)Lines 23-24 (“For... ourselves”)d)Lines 30-34 (“We... pulpit”)Correct answer is option 'C'. 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. Which choice provides the best evidence for the answer to the previous question?a)Lines 12-17 (“There... money”)b)Lines 17-19 (“It... desert”)c)Lines 23-24 (“For... ourselves”)d)Lines 30-34 (“We... pulpit”)Correct answer is option 'C'. 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. Which choice provides the best evidence for the answer to the previous question?a)Lines 12-17 (“There... money”)b)Lines 17-19 (“It... desert”)c)Lines 23-24 (“For... ourselves”)d)Lines 30-34 (“We... pulpit”)Correct answer is option 'C'. 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. Which choice provides the best evidence for the answer to the previous question?a)Lines 12-17 (“There... money”)b)Lines 17-19 (“It... desert”)c)Lines 23-24 (“For... ourselves”)d)Lines 30-34 (“We... pulpit”)Correct answer is option 'C'. 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. Which choice provides the best evidence for the answer to the previous question?a)Lines 12-17 (“There... money”)b)Lines 17-19 (“It... desert”)c)Lines 23-24 (“For... ourselves”)d)Lines 30-34 (“We... pulpit”)Correct answer is option 'C'. Can you explain this answer? tests, examples and also practice SAT tests.
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