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ACT Exam  >  ACT Questions  >  57/67will give the value:a)()7b)()0c)()-7d)(6... Start Learning for Free
57/67 will give the value:
  • a)
    (⅚)7
  • b)
    (⅚)0
  • c)
    (⅚)-7
  • d)
    (6/5)-7
Correct answer is option 'A'. Can you explain this answer?
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Verified Answer
57/67will give the value:a)()7b)()0c)()-7d)(6/5)-7Correct answer is op...
By exponent law:
am/bm = (a/b)m
57/67 = (⅚)7
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Most Upvoted Answer
57/67will give the value:a)()7b)()0c)()-7d)(6/5)-7Correct answer is op...
By exponent law:
am/bm = (a/b)m
57/67 = (⅚)7
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57/67will give the value:a)()7b)()0c)()-7d)(6/5)-7Correct answer is op...
To solve the expression 57/67, we need to perform division. The numerator is 57 and the denominator is 67.

Division:
Division is the process of splitting a number into equal parts or groups. In this case, we need to divide 57 by 67.

Calculating the quotient:
To calculate the quotient, we divide the numerator (57) by the denominator (67). The quotient is the result of the division.

Calculating the remainder:
In this case, since the numerator (57) is less than the denominator (67), there is no remainder.

Expressing the quotient as a fraction:
The quotient 57/67 can be expressed as a fraction, where the numerator is 57 and the denominator is 67.

Answer:
The value of 57/67 is option 'A' which is (7).
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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 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, "determining thevalue; andthebest"?

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 sense of the underlined selection, "if only"?

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"?

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57/67will give the value:a)()7b)()0c)()-7d)(6/5)-7Correct answer is option 'A'. Can you explain this answer?
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