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If 2x + 5 > 2 + 3x and 2x - 3 ≤ 4x - 5, then x can take which of the following values?
  • a)
    -2
  • b)
    2
  • c)
    4
  • d)
    -4
Correct answer is option 'B'. Can you explain this answer?
Verified Answer
If 2x + 5 > 2 + 3x and 2x - 3 ≤ 4x - 5, then x can take which of...
2x + 5 > 2 + 3x
5 – 2 > 3x – 2x
3 > x          .......(1)
2x - 3 ≤ 4x - 5
5 – 3 ≤ 4x – 2x
1 ≤ x          .......(2)
From (1) and (2)
x = 1 or 2
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Most Upvoted Answer
If 2x + 5 > 2 + 3x and 2x - 3 ≤ 4x - 5, then x can take which of...
Given Inequalities:
2x + 5 > 2 + 3x
2x - 3 ≤ 4x - 5

Solving the first inequality:
2x + 5 > 2 + 3x
5 - 2 > 3x - 2x
3 > x

Solving the second inequality:
2x - 3 ≤ 4x - 5
-3 + 5 ≤ 4x - 2x
2 ≤ 2x
1 ≤ x

Combining the solutions:
Since x must satisfy both inequalities, x must be greater than 1 (from the second inequality) and less than 3 (from the first inequality). Therefore, x can take the value of 2.

Correct Answer:
Therefore, option B) 2 is the correct value for x based on the given inequalities.
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Community Answer
If 2x + 5 > 2 + 3x and 2x - 3 ≤ 4x - 5, then x can take which of...
2x + 5 > 2 + 3x
5 – 2 > 3x – 2x
3 > x          .......(1)
2x - 3 ≤ 4x - 5
5 – 3 ≤ 4x – 2x
1 ≤ x          .......(2)
From (1) and (2)
x = 1 or 2
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Adapted from The Varieties of Religious Experience by William James (1902)In the matter of religions, it is particularly easy distinguishing the too orders of question. Every religious phenomenon has its history and its derivation from natural antecedents. What is nowadays called the higher criticism of the Bible are only a study of the Bible from this existential point of view, neglected to much by the earlier church. Under just what biographic conditions did the sacred writers bring forth their various contributions to the holy volume? What had they exactly in their several individual minds, when they delivered their utterances? These are manifestly questions of historical fact, and one does not see how the answer to it can decide offhand the still further question: of what use should such a volume, with its manner of coming into existence so defined, be to us as a guide to life and a revelation? To answer this other question we must have already in our mind some sort of a general theory as to what the peculiarities in a thing should be which give it value for purposes of revelation; and this theory itself would be what I just called a spiritual judgment. Combining it with our existential judgment, we might indeed deduce another spiritual judgment as to the Bibles’ worth. Thus, if our theory of revelation-value were to affirm that any book, to possess it, must have been composed automatically or not by the free caprice of the writer, or that it must exhibit no scientific and historic errors and express no local or personal passions, the Bible would probably fare ill at our hands. But if, on the other hand, our theory should allow that a book may well be a revelation in spite of errors and passions and deliberate human composition, if only it be a true record of the inner experiences of great-souled persons wrestling with the crises of his fate, than the verdict would be much favorable. You see that the existential facts by itself are insufficient for determining the value; and the best adepts of the higher criticism accordingly never confound the existential with the spiritual problem. With the same conclusions of fact before them, some take one view, and some another, of the Bibles value as a revelation, according as their spiritual judgment as to the foundation of values differ.Q. Which of the following is the best form of the underlined selection, "We might indeed deduce another spiritual judgment as to the Bibles’ worth"?

Adapted from The Varieties of Religious Experience by William James (1902)In the matter of religions, it is particularly easy distinguishing the too orders of question. Every religious phenomenon has its history and its derivation from natural antecedents. What is nowadays called the higher criticism of the Bible are only a study of the Bible from this existential point of view, neglected to much by the earlier church. Under just what biographic conditions did the sacred writers bring forth their various contributions to the holy volume? What had they exactly in their several individual minds, when they delivered their utterances? These are manifestly questions of historical fact, and one does not see how the answer to it can decide offhand the still further question: of what use should such a volume, with its manner of coming into existence so defined, be to us as a guide to life and a revelation? To answer this other question we must have already in our mind some sort of a general theory as to what the peculiarities in a thing should be which give it value for purposes of revelation; and this theory itself would be what I just called a spiritual judgment. Combining it with our existential judgment, we might indeed deduce another spiritual judgment as to the Bibles’ worth. Thus, if our theory of revelation-value were to affirm that any book, to possess it, must have been composed automatically or not by the free caprice of the writer, or that it must exhibit no scientific and historic errors and express no local or personal passions, the Bible would probably fare ill at our hands. But if, on the other hand, our theory should allow that a book may well be a revelation in spite of errors and passions and deliberate human composition, if only it be a true record of the inner experiences of great-souled persons wrestling with the crises of his fate, than the verdict would be much favorable. You see that the existential facts by itself are insufficient for determining the value; and the best adepts of the higher criticism accordingly never confound the existential with the spiritual problem. With the same conclusions of fact before them, some take one view, and some another, of the Bibles value as a revelation, according as their spiritual judgment as to the foundation of values differ.Q. Which is the best form of the underlined selection, "According as their spiritual judgment as to the foundation of values differ"?

Adapted from The Varieties of Religious Experience by William James (1902)In the matter of religions, it is particularly easy distinguishing the too orders of question. Every religious phenomenon has its history and its derivation from natural antecedents. What is nowadays called the higher criticism of the Bible are only a study of the Bible from this existential point of view, neglected to much by the earlier church. Under just what biographic conditions did the sacred writers bring forth their various contributions to the holy volume? What had they exactly in their several individual minds, when they delivered their utterances? These are manifestly questions of historical fact, and one does not see how the answer to it can decide offhand the still further question: of what use should such a volume, with its manner of coming into existence so defined, be to us as a guide to life and a revelation? To answer this other question we must have already in our mind some sort of a general theory as to what the peculiarities in a thing should be which give it value for purposes of revelation; and this theory itself would be what I just called a spiritual judgment. Combining it with our existential judgment, we might indeed deduce another spiritual judgment as to the Bibles’ worth. Thus, if our theory of revelation-value were to affirm that any book, to possess it, must have been composed automatically or not by the free caprice of the writer, or that it must exhibit no scientific and historic errors and express no local or personal passions, the Bible would probably fare ill at our hands. But if, on the other hand, our theory should allow that a book may well be a revelation in spite of errors and passions and deliberate human composition, if only it be a true record of the inner experiences of great-souled persons wrestling with the crises of his fate, than the verdict would be much favorable. You see that the existential facts by itself are insufficient for determining the value; and the best adepts of the higher criticism accordingly never confound the existential with the spiritual problem. With the same conclusions of fact before them, some take one view, and some another, of the Bibles value as a revelation, according as their spiritual judgment as to the foundation of values differ.Q. What is the best form of the underlined selection, "does not see how the answer to it can decide offhand"?

Adapted from The Varieties of Religious Experience by William James (1902)In the matter of religions, it is particularly easy distinguishing the too orders of question. Every religious phenomenon has its history and its derivation from natural antecedents. What is nowadays called the higher criticism of the Bible are only a study of the Bible from this existential point of view, neglected to much by the earlier church. Under just what biographic conditions did the sacred writers bring forth their various contributions to the holy volume? What had they exactly in their several individual minds, when they delivered their utterances? These are manifestly questions of historical fact, and one does not see how the answer to it can decide offhand the still further question: of what use should such a volume, with its manner of coming into existence so defined, be to us as a guide to life and a revelation? To answer this other question we must have already in our mind some sort of a general theory as to what the peculiarities in a thing should be which give it value for purposes of revelation; and this theory itself would be what I just called a spiritual judgment. Combining it with our existential judgment, we might indeed deduce another spiritual judgment as to the Bibles’ worth. Thus, if our theory of revelation-value were to affirm that any book, to possess it, must have been composed automatically or not by the free caprice of the writer, or that it must exhibit no scientific and historic errors and express no local or personal passions, the Bible would probably fare ill at our hands. But if, on the other hand, our theory should allow that a book may well be a revelation in spite of errors and passions and deliberate human composition, if only it be a true record of the inner experiences of great-souled persons wrestling with the crises of his fate, than the verdict would be much favorable. You see that the existential facts by itself are insufficient for determining the value; and the best adepts of the higher criticism accordingly never confound the existential with the spiritual problem. With the same conclusions of fact before them, some take one view, and some another, of the Bibles value as a revelation, according as their spiritual judgment as to the foundation of values differ.Q. What is the best version of the underlined selection, "the too orders of question"?

Directions:Read the passages and choose the best answer to each question.PassageThe Great Lakes are a group of five large lakes located in the United States and Canada. They make up the largest group of fresh water lakes in the world, and the Great LakesSt. Lawrence River system is the largest freshwater system in the world. Recently, near-historic low water levels have plagued the water system. Two scientists discuss the causes of low lake level in the Great Lakes.Scientist 1Water levels are part of the ebb and flow of nature. The determining factor in whether the water level will rise, fall, or remain stable is the difference between the amount of water coming into a lake and the amount going out. When several months of above-average precipitation occur with cooler, cloudy conditions that cause less evaporation, the lake levels gradually rise. Likewise, the lowering of water levels will result from prolonged periods of lower-than-average precipitation and warmer temperatures.The recent decline of water levels in the Great Lakes, now at lows not seen since the mid-1960s, is due to a number of causes. Higher degrees of evaporation from warmer than usual temperatures in recent years, a series of mild winters, and below-average snow pack in the Lake Superior basin all contribute to the phenomenon. Since precipitation, evaporation, and runoff are the major factors affecting the water supply to the lakes, levels cannot be controlled or accurately predicted for more than a few weeks into the future. Further, the influence of human regulation on lake levels is inconsequential. Because water is added through snow and rain and taken away through evaporation, nature has most of the control over lake levels.Scientist 2Several human activities have affected levels and flow of the water in the Great Lakes. For example, structures have been built to regulate the outflows of both Lake Superior and Lake Ontario. Lake Superior has been regulated since 1921 as a result of hydroelectric and navigation developments in the St. Mary’s River, such as the Soo Locks. Lake Ontario has been regulated since 1960 after completion of the St. Lawrence Seaway and Power Project. Diversions bring water into, and take water out of, the Great Lakes. Many such diversions were constructed for hydropower generation and logging. For example, the Lake Michigan diversion at Chicago moves water out of Lake Michigan and into the Mississippi River for domestic, navigation, hydroelectric, and sanitation purposes.In addition, the St. Clair and Detroit rivers have been dredged and modified. This has caused some drop in the levels of Lake Michigan and Lake Huron. Channel and shoreline modifications in connecting the channels of the Great Lakes have affected lake levels and flows as well, because the infilling of shoreline areas can reduce the flow carrying-capacity of the river. Further, the extensive use of groundwater deposited in massive aquifers (underground layers of water-bearing permeable rock) in the Midwest has affected the lake levels. Vast quantities of water depositedin aquifers surrounding the Great Lakes are taken to population centers outside of the Great Lakes’ watershed (region of land whose water drains into a specified body of water).Thus, the water in the lakes is not replenished.Q.How would the effect of the use of aquifer water differ from that described by Scientist 2 if all of the water taken from aquifers that surrounds the Great Lakes was used within the Great Lakes’ watershed? The use of aquifer water would

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If 2x + 5 > 2 + 3x and 2x - 3 ≤ 4x - 5, then x can take which of the following values?a)-2b)2c)4d)-4Correct answer is option 'B'. Can you explain this answer?
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